THE SECOND PART OF THE CHRISTIAN WARFARE; or the Contempt of the World: TENDING TO arm AND confirm THE weak CHRISTIAN against the temptations of prosperity, and to preserve him from the immoderate love of earthly things; by proving unto him, that both the world and worldly vanities are so base and worthless, that they deserve not to be esteemed and loved of a Christian, in comparison of Gods spiritual graces and heavenly joys.  
WRITTEN AS AN ANTIDOTE AGAINST THE poison OF worldly love, with which in these daies so many are infected; and that it might revive that heavenly fire of spiritual and divine love, which is so much cooled and abated.  
By I. DOWNAME Bachelar in divinity, and Preacher of Gods word.  love not the world, neither the things that are in the world. If any man love the world, the love of the father is not in him. 1. joh. 2.15. 
AT LONDON Imprinted by FELIX KYNGSTON, 1611.   

TO THE RIGHT honourable, SIR THOMAS EGERTON KNIGHT, BARON OF Ellesmere, Lord high Chancellor of England, and one of his majesties most honourable privy counsel, I. D. wisheth all grace and prosperity in this life, and eternal happiness in the life to come.  
WHen I considered( Right honourable) the great pvissance, and prevailing strength, of these arch-enemies of our salvation, the world, and worldly vanities, manifested in their daily conquests, not onely of those, who voluntarily yield at the first onset, and are willingly content to become their vassals and slaves, for the uncertain tenor, and base wages of earthly vanities; but also of such as having given their names to Christ, by receiving his sacrament, professed themselves to be his souldiers and seruants, and that amongst other enemies, they would valiantly fight his battailes, against the world, and worldly lusts: who notwithstanding their oath and promise, either yield subiection to the world vpon the offer of earthly profits, pleasures, and preferments, or stand in a could neutrality, desiring to do service to the world and God too; but without all indifferency, seeing he hath onely the service of their lips, and some outward deuotions, merely complemental, and ceremonial; whereas the other master hath the service of their hearts, and all their care, labours, and painful endeavours employed about him. And when as I saw the glorious trophies of the worlds victories erected, not onely in every corner of the common-wealth, but even in the temple and church of God, to his great dishonour, and the disgrace of his true religion; I thought I could not spend my strength in a better quarrel, then in opposing against this enemy of our salvation; to the end, that I might abate his prevailing forces, and weaken the very sinews of his strength, wherein he most glorieth and triumpheth; by showing that the wages of iniquity whereby he enticeth men to leave Gods standard, and to fight under his colours, is but base and counterfeit coin, being examined by the touchstone of Gods truth, and therefore not to be received of a Christian for good pay; much less to be preferred before that crown of victory, everlasting glory, and those all-sufficient treasures of our heavenly kingdom, which God promiseth to all those who fight his battailes, and valiantly overcome. Neither did I think that I could more profitably spend my studies in any other argument, especially in these times, wherein the love of the world so greatly prevaileth, that with Demas men daily fall from the profession of Gods truth, and embrace the world, having onely so much love of religion, as the love of the world worketh in them; and either not serving God at all, or only that they may serve their own turns, in worldly and carnal respects. For if by plain testimonies of holy Scriptures, and by effectual reasons( as it were a proclamation sent from the great king of heaven and earth) I could cry down the high rates and prices of these base and copper coins, and bring them to their own value; by showing that there is no excellency& true worth in them, but onely as they serve for the present necessity of our earthly state, and to furnish us in our travail towards our heavenly country; then would there many and great benefits bee hereby derived unto vs. For if we could contemn the world and worldly vanities, as things of small worth, then would they not be as heavy clogs to hinder us from running the Christian race, and from ascending in our meditations into Gods kingdom, to take possession for the present of our heavenly inheritance with our mindes and thoughts, till our souls and bodies do come thither: then would we not suffer them to take up all our cogitations, care, study, and labour, about the getting or preserving them, so as wee haue little or no time left to perform service unto God; or if at all wee do it, yet with much distraction and perturbation: then would the temptations of the divell haue no power to draw us into sin, wanting this wages of iniquity, and these alluring baits, wherewith he enticeth us to come into his nets of perdition: for who would serve satan for nought, or for such things as he contemneth, or but lightly valueth, leaving the service of his Creator and Redeemer, and thereby hazarding the eternal loss of those heavenly excellencies which he hath promised unto his seruants in the life to come? Then should wee haue a true golden age, free from all oppression, bribing, extortion, fraud, wrongs, dissensions, treasons, rebellions, and innumerable other outrages, which are caused and occasioned through the immoderate love of these earthly things; and perfect love and charity being entertained amongst men, they would strive who should exceed other in al good and Christian duties, loving virtue and goodness for their own sakes: then would not those who abound with these worldly things be ever the prouder, or with scornful insolence overlook their brethren; for who is proud of that which he contemneth? Neither would those that want them be much troubled, having for the present Gods better gifts, even his sanctifying and saving graces, and for the time to come far more excellent hopes, life eternal, and the unspeakable joys of Gods glorious kingdom. For who bewaileth the want, or lamenteth the loss of those things which he lightly esteemeth, especially having both in possession and hope, such things as are of far greater worth and excellency? Finally, if wee were persuaded to contemn the world and worldly vanities, and highly to esteem of the joys of heaven, then would we not fear the approach of death, but bid it welcome with a cheerful countenance? seeing it taketh us from the things which we do not much regard, and entereth us into the possession and fruition of our better hopes; even a kingdom matchless, and glory endless. Whereas contrariwise, when these worldly things bee overvalued, and too much loved and desired, they wholly take up mens meditations, and disable them for Gods service, they lay them open to satans temptations, and make them ready to perpetrate and commit any wickedness, which may further them to the obtaining of the things which they affect; neither is there any stop in the way to hinder their headlong course in sin, unless it be when their worldly desires do cross one another: they puff men up with pride when they enjoy them, and consume them with grief and discontent when they want them: and to conclude, they make death most terrible, because it plucketh thē violently from these delights, unto which their hearts are fast glued, and forceth them to leave the things which they dearly love, having no assurance or hope of a better life. For the avoiding of all which evils, and for the furthering and advancing of the former benefits, I haue laboured in this argument, even above my strength, God showing his power in my weakness, and causing my desire to supply that which was wanting in my health. Of which my labours I haue chosen your Lordship for patron, partly to show my love and duty unto you, from whom I haue had, both al the means of my maintenance which I enjoy, wherewith I haue been enabled to labour; and opportunity to exercise that poor talent which I haue received from my great Lord and master: and partly because I thought, I could not dedicate unto you a book of a fitter argument, wherein yourself may at your best leisure meditate; seeing on the one side the greatness of your place, and height of your honors and preferments may( without your greater vigilance and circumspection) incline your affections too much to the love of these earthly things, and on the other side your age( unto which God add many yeares for his own glory, the Churches good, and your own everlasting comfort) is not likely in course of nature to allow unto you any long possession of these momentany things. In regard of both which, your Honour cannot bee too well armed against the immoderate love of these worldly vanities, nor haue your heart too much inflamed with that divine love of heaven, and those most glorious joys in Gods presence, which you shall inherit for evermore; because hereby you shall enjoy Gods blessings more securely whilst you haue them, when as your heart is not so fixed on them but that you can bee content to leave them; and part with them also with ioy and comfort, when as you are assured, that you shall exchange them for those heavenly joys, and rich treasures of Gods glorious kingdom, which infinitely exceed all earthly preferments in worth and excellency. Which if my poor labours, added to your better helps, and holy meditations, might any way further, I should much more rejoice in being a poor instrument of your spiritual good, then in the enjoying of those earthly benefits which I haue received from you. The Lord more and more enrich your noble heart with all spiritual and saving grace, and after a long and happy life on earth, vouchsafe unto you the everlasting fruition of his glorious presence, and that fullness of ioy which is at his right hand for evermore. Amen.  
Your Honours in all humble duty most bound, John Downame.   

To the Christian Reader.  
THe Christian mans life is a continual warfare, wherein he is daily assaulted( I know not whether, with greater subtlety or fury, policy or power) by three puissant enemies, the divell, the the world, and the flesh; every one of which haue many legions under their conduct, which are ready to second and succour them, when they give sign of battle. The divell is the grand captain, and general of all these forces; the world and the flesh, are chief commanders under him, who haue many millions of spiritual enemies under their ensigns, that continually fight against vs. Satan ordereth the battle, and guideth all these forces to his best advantage, and our ruin; the world ministereth unto him weapons and munition, whereby this fight is maintained; and the flesh like a wicked traitor openeth the gates of our souls when we are assaulted, and receiving the pay of worldly vanities, joineth with these external forces to work our final overthrow. The issue of this fight is either their, or our victory; the former is accompanied with the divels triumph, and our perpetual captivity and thraldom in the chains of darkness; yea with the most exquisite and ineffable torments of hell fire: the other, with the crown of victory which our great Commander, the Lord of hosts, hath promised to those that 
2. Cor. 4. 17.  overcome; even that superexcellent and eternal weight of glory reserved in the highest heauens.  
The consideration whereof, as it should move all Christians valiantly to fight the Lords battailes, to forget all labour, and to contemn all danger, especially seeing they haue the power of God to assist them, and his gracious promise, that if they will bee his souldiers, they shall also bee conquerors; if they will but fight, they shall assuredly overcome: so also should it incite all Gods faithful ministers, who are appointed by him to bee in this spiritual warfare, not onely souldiers, to fight in their own persons, but also the Lords captaines to teach, guide and direct, both by word and example, those who are committed to their charge, yea as much as in them lieth the whole army of the Church militant; that they also be careful and diligent to teach the ignorant the Lords march, the discipline of his war, the order of his battels, and how to manage their spiritual weapons for their best advantage: that they likewise encourage and hearten the white liuered, and freshwater soldier to the fight; that they rouse up the sluggish, by often sounding in their ears the terrible thunder of Gods threats, and the sweet tunes of his promises; that they moderate the heat, and mitigate and restrain the desperate boldness of those, who are ouercaried in their blind zeal, with spiritual wisdom and discretion, which are otherwise apt in themselves to bee entrapped with the subtlety, and to fall into the ambushments of their enemies, to their utter ruin and destruction.  
Being therefore called through Gods vndeserued grace to this function, I thought it my duty, besides my other labours in my ministery, to attempt this work; the which I aclowledge might haue been much better achieved by some of the Lords great Worthies, unto the least degree of whose strength and excellency I haue not attained: but being by them either omitted, or but by the way, as some special occasion required, briefly touched; I thought it better, notwithstanding my great weakness, to undertake it, then that it should be wholly neglected; and by doing in this the Lords business what I could do, to put others in mind who are of greater ability, what they should do; drawing them on by my example to perfect that, which I haue but rud●ly attempted; wherein my poor labours shal but serve as foils, to show the greater glory of their surpassing excellencies, and but as courser wears, to make their finer stuffs more saleable and commendable. And having through Gods assistance finished and set forth the first part of this Christian Warfare, wherein I haue laid open the subtlety, power, politic stratagems, and pernicious temptations of Satan our grand enemy; and withall haue armed and furnished the weak Christian with such means and spiritual weapons, as may by the blessing and assistance of Gods holy spirit strengthen him in the encounter, repel the enemy, and obtain victory; and having found that the Work, like course meate in the time of a great dearth, hath been esteemed of many hungry souls above desert, their necessity, and not any self excellency, giuing worth unto it, and making it, though in itself but homely fare, pleasing and acceptable to their sharpened appetites: I haue the rather been encouraged to set vpon the second part of this Warfare,& to arm the Christian against all those assaults, which the second enemy of our salvation, the world, assaileth him with; which as the following discourse, and the experience of al times sufficiently show, are no less dangerous and pernicious then the other. And because I hold a strange paradox in the conceit of worldly men, maintaining that these earthly things are base and of little worth, and therefore to bee contemned or lightly valued, which they so much magnify in their judgements, adhere unto in their hearts and affections, and both get and keep with so great care and labour, and lose with such bitter grief; I thought it fit( besides my wonted order) not onely plentifully to confirm this truth by the holy Scriptures, but also to allege the sayings of the godly learned, and ancient Fathers, who haue lived in former ages, to show the conformity of our judgements, and our unanimous consent in expounding those places of holy scriptures, which serve for the clearing and proving of those points, for which I allege them; lest perhaps mine own writings and assertions might seem to haue proceeded out of some melancholic or discontented humour, which might make me to contemn the world, because it hath always contemned me, and so carry no credit with them, if I were not backed with their better authority. And to the same purpose, I haue also more plentifully then is my usual custom, alleged the sayings of the wisest Heathens, and most learned Philosophers; because having to deal with carnal worldlings, who notwithstanding make show and profession of Christian religion, I might move and persuade them, if not in the fear of God, and for conscience sake, yet at least for shane to assent unto that truth, unto which Pagans and Infidels haue yielded and subscribed, who haue had no other knowledge to guide them, but the light of nature. The which my labours, I humbly submit to the grave censure of the judicious, learned, and godly Reader: the which I hope to find more favourable; because my errors may more justly be excused, seeing I do not travell in a path beaten by others, who haue gone before me, but in an uncouth and unusual way, where I haue not had the tract of other mens steps for my direction; there being none that I know of, especially of our countrymen, that haue purposely laboured in this argument. The Lord bless these and all other my lab●urs, that they may bee powerful and effectual, for the aduancement of his glory, the good of his Church, and the comfort and edification of all the particular members thereof, who shalt haue any use of my poor ministery; that being armed and strengthened hereby, against the politic fury, and powerful cunning of our spiritual enemies, they may obtain a full and final victory over them, and also the crown of victory, everlasting glory, and happiness in Gods kingdom. Amen.  
From Lothburie in London, the seventh of May, Anno Dom. 1611. Thine in the Lord, I. D.   


THE CONTENTS OF THE FIRST book.  
The chief points contained in the first book.  

CHAP. 1. Of the world, the second enemy of our salvation, and what it is. 

§ 1. THat the world is sometimes taken in good part, and so to be loved as a friend. 2.  
§ 2. In what sense the world is to be reputed our enemy. 4.  
§ 3. How wicked worldlings are to be hated. 5.    
CHAP. 2. Of the nature and quality of our enemy the world. 

§ 1. That the world is evil and wicked in itself, yielding obedience to satan as the Prince thereof. 6.  
§ 2. That the world fighteth under satan against God. 7.  
§ 3. That the world is a most dangerous enemy. 9.  
§ 4. That the world is a malicious enemy. 10.  
§ 5. That the world is a subtle enemy. 11.  
§ 6. That the world is a powerful enemy in regard of it own strength. 11.  
§ 7. That much strength is added to the worlds forces through our corruption. 13.  
§ 8. The power of the world shewed by the experience of former times. 13.  
§ 9. The power of the world shewed by the experience of these times. 15.  
§ 10. That the world often prevaileth with Gods seruants. 17.    
CHAP. 3. Reasons to move us to resist and fight against our enemy the world. 

§ 1. God commands us to oppose against the world. 18.  
§ 2. The second reason taken from the passion of Christ. 19.  
§ 3. The third reason taken from the necessity of this fight, seeing the friends of the world are enemies to God. 19.  
§ 4. Unlesse we renounce the world, we are not of the number of the faithful. 21.  
§ 5. Christian religion requireth that we should renounce the world. 22.  
§ 6. The way of the world is the way of sin. 22.  
§ 7. We must fight against the world if we will be Christs disciples. 23.  
§ 8 We become Apostates if we fight not against the world. 23.  
§ 9. The fourth reason taken from our assured hope of victory. 24.  
§ 10. The last reason taken from our reward which accompanieth victory. 25.  
§ 11. How we are said to fight against the world, and to obtain victory. 25.    
CHAP. IIII. Of the manner of the worlds fight, and how he assaulteth us, on the one side with prosperity, and on the other side with adversity. 

§ 1. With what weapons the world assaulteth vs. 26.  
§ 2. The manner how the world fighteth with vs. 26.  
§ 3. That prosperity is good in it own nature. 28.  
§ 4. That prosperity in respect of our use is of an indifferent nature. 29.  
§ 5. That we are apt to abuse our prosperity to sin. 30.    
CHAP. V. Of the dangerousness of worldly prosperity. 

§ 1. That the worlds temptations on the right hand are very dangerous. 31.  
§ 2. That the state of prosperity is much more dangerous, then the state of adversity. 3●.  
§ 3. That we are most carefully to take heed of the world when it fawneth on vs. 34.  
§ 4. The fruits of affliction much better then of prosperity. 35.  
§ 5. The great danger of prosperity shewed by examples of former ages. 37.  
§ 6. The great difference between the same men in prosperity and adversity. 38.  
§ 7. That prosperity hath corrupted and destroyed whole nations. 39.  
§ 8. The danger of prosperity shewed by the experience of these present times. 40.  
§ 9. The reasons why prosperity is so dangerous. 41.  
§ 10. That a great measure of grace is required to the well managing of our prosperity. 42.  
§ 11. That we ought to keep a narrow watch over ourselves in the time of prosperity. 42.  
§ 12. How we are said to resist the temptations of prosperity. 43.    
CHAP. VI. Reasons which may move us to contemn worldly prosperity. 

§ 1. prosperity seldom bettereth our spiritual estate. 44.  
§ 2. The mean estate is to be preferred before great prosperity. 45  
§ 3. That prosperity is but one of Gods ordinary gifts, which he best●weth also vpon the wicked. 46.  
§ 4. Worldly prosperity and heavenly happiness are seldom bestowed on the same men. 47.  
§ 5. prosperity abused increaseth their condemnation who abuse it. 50.    
CHAP. VII. Of moral and civil virtues which are in worldlings, and that they are to be contemned being severed from sanctifying grace. 

§ 1. That civil virtues do not benefit, but hurt those that rest in them. 51.  
§ 2. What is required to a virtue, or action, that it may be truly good. First, that the person be regenerate and engraffed into Christ. 53.  
§ 3. Our virtues must arise from the true worship of the true God. 55.  
§ 4. Our virtues must be grounded vpon true godliness. 56  
§ 5. Our virtues must arise from true charity. 57.  
§ 6. Our virtues must be grounded on true knowledge. 58.  
§ 7. Our virtues must be joined with true faith. 58.  
§ 8. All our virtues must be embraced and good works done in obedience to God. 59.  
§ 9. With all other virtues we must join humility. 59.  
§ 10. All our virtues and works must haue Gods glory propounded to them as their chief end. 60.  
§ 11. That worldlings in their civil virtues and works observe none of the former conditions. 61.  
§ 12. That we are to contemn civil virtues, and to hunger after Christs righteousness. 63.    
CHAP. VIII. Of spiritual wisdom. 

§. 1. Of spiritual wisdom which is commended unto us in the Scriptures. 64  
§. 2. Wherein spiritual wisdom consisteth. 66.  
§. 3. spiritual wisdom is always joined with practise and obedience. 66  
§. 4. spiritual wisdom is to be learned only out of Gods word. 67  
§. 5. The true properties of spiritual wisdom. 68  
§. 6. That spiritual wisdom is to be highly esteemed. 69    
CHAP. IX. Of civil and worldly wisdom, and how far forth to be embraced,& in what respects to be contemned. 

§. 1. Of civil wisdom and the cautions thereunto required that it may be good and lawful. 70  
§. 2. Of worldly wisdom which is wicked and unlawful. First, because it is joined with pride. 72  
§. 3. Worldly policy is wicked when it is severed from simplicity and sincerity. 73  
§. 4. Worldy wisdom is to be contemned, first, because God esteemeth it not. 74  
§. 5. That the divell is the author of worldly wisdom. 75  
§. 6. Worldy wisdom resembleth Satan in malicious opposing against God. 75  
§. 7. That the wisdom of the world is foolishness with God.. 76  
§. 8. Worldly wisdom joined with lying and untruth. 78  
§. 9. Worldly wisdom grounded vpon dissimulation and deceit. 78.  
§. 10. Worldly wisdom is grounded vpon treachery and treason. 79.  
§. 11. Worldly wisdom propoundeth wicked ends. 80  
§. 12. That worldly wisdom hath been always embraced and much esteemed in the world. 80  
§. 13. That worldly wisdom understandeth not the spiritual things of God. 82  
§. 14. The reason why worldly wisdom understandeth not the things of God. 83  
§. 15. Worldly wisdom doth not certainly assure men of the vain things of this life. 85  
§. 16. God turneth worldly wisdom into foolishness. 86  
§. 17. Worldly wisdom hindereth the fruition of spiritual benefits. 87  
§. 18. Worldly wisdom doth not privilege men from Gods fearful judgements. 88  
§. 19. That worldly wisdom bringeth with it much hurt. 88  
§. 20. Other evils into which worldly wisdom plungeth men. 89  
§. 21. That we are to contemn worldly wisdom, and to labour after that which is divine and spiritual. 90    
CHAP. X. That worldly learning severed from true godliness is to be contemned. 

§. 1. That learning in it own nature is good and very commendable. 91  
§. 2. That worldly learning becometh evil unto us when it is abused. 92  
§. 3. That worldly learning is to be contemned, because it doth not profit vs. 94  
§. 4. That worldly learning is vain, and of no excellency. 96  
§. 5. Worldly learning helpeth us not to the attaining of Gods spiritual graces. 97  
§. 6. Worldly learning helpeth not to the attaining of life eternal. 99  
§. 7. That worldly learning much hurteth those which set their hearts vpon it. 99  
§. 8. That worldly learning is to be contemned in comparison of the true knowledge of God. 100    
CHAP. XI. That worldly sciences are of no worth in comparison of spiritual knowledge and saving grace. 

§. 1. Arts and sciences in themselves good, and the gifts of God. 101  
§. 2. How worldly sciences are abused. 102  
§. 3. That worldly sciences are to be contemned. 102    
CHAP. XII. That unfruitful knowledge of God, and his true religion, is vain and unprofitable. 

§. 1. Knowledge of God and his truth in itself an excellent gift of God, but yet liable to the abuse of worldlings. 103  
§. 2. That our knowledge is maimed and imperfect. 104  
§. 3. That unfruitful knowledge is vain, and to no purpose. 106  
§. 4. That vnfruitf●ll knowledge is unprofitable. 107  
§. 5. That unfruitful knowledge doth much hurt us, and first in respect of our bodies. 108  
§. 6. unfruitful knowledge much hurteth us in respect of our souls; first, as it puffeth us up with pride. 109  
§ 7. unfruitful knowledge aggravateth our other sins. 110  
§. 8. Unfruitfull knowledge increaseth our reckoning at the day of iudgement. 111    
CHAP. XIII. That beauty is to be contemned in respect of spiritual graces, or heavenly excellencies. 

§. 1. That beauty is good, as being the gift of God. 112  
§. 2. What is required to make beauty good unto vs. 114  
§. 3. beauty of the body without the beauty of the mind, is of no worth. 115  
§. 4. beauty becometh evil when we are proud of it, or set our hearts vpon it. 116  
§. 5. beauty is but a gift common with the brutish creatures. 118  
§. 6. The vanity of beauty proved by testimonies. 119  
§. 7. The worthlessness of beauty proved by reasons: first because God esteemeth it not. 120  
§. 8. beauty is good rather to those that see it, then to those that haue it. 121  
§. 9. beauty is momentany and mutable. 122  
§. 10. That contemning this outward beauty, we must affect the inward beauty of the mind. 123  
§ 11. beauty too much affencted, doth make the body tender, soft, and sickly. 124  
§. 12. beauty hindereth virtue, and furthereth 'vice. 124  
§. 13. beauty and chastity seldom meet together. 125  
§. 14. beauty maketh proud, and causeth those that haue it, to neglect all holy duties. 127  
§. 15. beauty deceiveth, and allureth unto sin. 128  
§. 16. beauty oftentimes hurtful to the friends of those who excel in it. 129  
§. 17. That we should fix our love on divine beauty. 130  
§. 18. That the beauty of the soul is much more excellent then the beauty of the body. 131    
CHAP. XIIII. Of the vanity and wickedness of painting the face. 

§. 1. That the divell was the glister of this art of painting. 132  
§. 2. Painting both the effect and cause of sin. 133  
§. 3. That these painters deceive and abuse others. 134  
§. 4. That they most of all offend against themselves, in being ashamed of their own person. 134  
§. 5. That they destroy their natural beauty, and disgrace their names. 135  
§. 6. They that use it slander their profession of religion. 135  
§. 7. Their objection answered who say they use painting to please their husbands. 137    
CHAP. XV. That bodily strength is not much to be esteemed, as being of small worth and excellency. 

§. 1. That bodily strength being in itself good, is often abused through our corruption. 138  
§. 2. That it is a great vanity to glory in strength, seeing God esteemeth it not, and beasts excel in it. 139  
§. 3. That bodily strength is moment any and but of short continuance. 140  
§. 4. Bodily strength cannot deliver us from evils and innumerable dangers. 142    
CHAP. XVI. That bodily health is but of small worth and excellency. 

§. 1. Health in itself is a great blessing, but much abused through our corruption. 143  
§. 2. That health is but a common gift, which is imparted also to the wicked. 143  
§. 3. That bodily health is moment any and uncertain. 144  
§. 4. That bodily health is imperfect and full of infirmities. 145  
§. 5. The manifold evils which usually accompany bodily health. 146.    
CHAP. XVII. That society and near familiarity with wicked worldlings is to be shunned and avoided. 

§. 1. That the world allureth us by wicked company, to accompany them in sin. 148  
§. 2. That all society with wicked men is not unlawful. 148  
§. 3. In what cases it is lawful to come in company with wicked men. 149  
§. 4. That it is lawful to company with wicked men, that we may convert them unto God, 150  
§. 5. In what cases the company of wicked worldlings is to be avoided. 151  
§. 6. That the company of the wicked is forbidden and condemned. 152.  
§. 7. That Gods saints haue carefully shunned the company of the wicked. 153  
§. 8. That wicked company is a notable inducement to draw us into sin. 154  
§. 9. That in the former respect we are carefully to shun wicked company. 155  
§. 10. That it is hard to keep company with the wicked, and not to be accessary to their sins. 157  
§. 11. That keeping wicked company brandeth our names with infamy. 157  
§. 12. Wicked company maketh us liable to Gods judgements. 158  
§. 13. That affinity with the wicked is most dangerous. 159    
CHAP. XVIII. That the company of the wicked is very dangerous, by reason of evil examples and corrupt communication. 

§. 1. Wicked examples 'allure and persuade us unto sin. 160  
§. 2. evil examples of superiors are most pernicious. 162  
§. 3. evil examples nourish pride, and hinder repentance. 162  
§. 4. evil examples of the wicked vex and grieve Gods seruants 163.  
§. 5. If we do not follow the evil examples of the wicked, we procure their hatred. 164  
§. 6. That the evil speeches of wicked men do much corrupt vs. 165.  
§. 7. That wicked men with their allurements and persuasions draw our hearts from God. 165  
§. 8. That these wicked allurements are very dangerous. 166    
CHAP. XIX. That the friendship of wicked worldlings is to be contemned and carefully avoided. 

§. 1. That true friendship is much to be esteemed. 167  
§. 2. In what respects friendship with the wicked is to be avoided. 168.  
§. 3. That we cannot hold friendship with worldlings, and peace with God. 169  
§. 4. That friendship with worldlings is false and counterfeit. 169  
§. 5. That worldly friends forsake us in the time of trial when we need most their help. 171  
§. 6. Worldly friends in time of adversity oftentimes become enemies. 172  
§. 7. Worldly friendship pernicious to our souls. 172  
§. 8. Their objection answered who say they haue had no hurt by the friendship of the wicked. 173      

The second book.  
The chief points contained in the second book.  

CHAP. 1. Of those temptations generally which are grounded vpon worldly things. 

§. 1. That these worldly things are Satans chief baits to draw our hearts from God. 176  
§. 2. That these worldly things, honors, riches, and pleasures, are in their own nature good, and the gifts of God. 177  
§. 3. That these worldly things are mutably good, and therefore subject to abuse and corruption. 178  
§. 4. That we ought not to reject these worldly things, but their abuses. 179  
§. 5. To the right use of worldly things is required, first, that our persons be regenerate. 180  
§. 6. That we must not over value these earthly things, or prefer them before Gods spiritual graces. 181  
§. 7. That we are not to set our hearts and affections vpon these worldly things. 182  
§. 8. That we must first seek spiritual and heavenly things, and these earthly things in the last place. 185  
§. 9. That we must not seek these earthly things for their own sake. 186  
§. 10. That we must use those means onely which are lawful for the compassing of these earthly things. 187  
§. 11. Of the lawful use of these earthly things in regard of our possessing and disposing them. 187    
CHAP. 11. Of honors, and what cautions and conditions are required unto them, that they may be unto us good and lawful. 

§. 1. Of the diuers kinds of honours. 188  
§. 2. That honour in itself is good and lawful. 189  
§. 3. That honours serve for diuers good uses. 191  
§. 4. The lawfulness of honours proved from the examples of those who haue been truly honourable. 192  
§. 5. That we must first and principally seek honor from God. 192  
§. 6. That in the next place, we must seek to be honoured of the good and virtuous. 193  
§. 7. Whether it be lawful to desire praise of wickedmen. 194  
§. 8. That honour is onely to be desired for virtues and good actions. 195  
§. 9. That we ought to affect such honours as are moderate, and proportionable to our deserts. 197  
§. 10. That honours ought not to be immoderately desired. 198  
§. 11. That good means onely must be used for the obtaining of honours. 299  
§. 12. That we must not propound our own honour as our chief and main end. 200  
§. 13. We must not let honour rest with us, but return it wholly unto God. 201  
§. 14. We must employ our honours unto good uses. 203  
§. 15. That lawful honours are to be desired for Gods glory. 203  
§. 16. That we are to desire lawful honors for our neighbors good, and first, because thereby he doth his duty. 204  
§. 17. We must desire lawful honour that our neighbour may be thereby edified. 205  
§. 18. That we must preserve our honour and good name to avoid scandal. 205  
§. 19. That we ought to desire honour for our own sake, that it may revive and refresh vs. 206  
§. 20. That we are bound by Gods commandement to preserve our honour and good name. 207    
CHAP. III. Of riches, and that they are good in themselves, and indifferent in respect of their use. 

§. 1. That riches are good in their own nature. 209  
§. 2. That riches are mutably good and of no great excellency. 209.  
§. 3. That riches are of an indifferent nature in respect of their use. 210  
§. 4. Riches are truly good to the regenerate, who haue a right use of them. 210  
§. 5. Riches are the instruments and means of welldoing. 211  
§. 6. The reason of the following discourse. 213  
§. 7. That riches are not to be rejected, because they are the blessings of God. 214  
§. 8. Why riches are called the mammon of iniquity. 214  
§. 9. In what sense the Apostles are said to haue forsaken all. 216  
§. 10. The saying of Christ to the young man expounded. 217    
CHAP. IIII. Of the manifold cautions and conditions which are required to the right and lawful use of riches. 

§. 1. That we must not over value riches in our judgements above their worth. 218  
§. 2. Riches must not be immoderately affencted and desired. 220  
§. 3. Of the quantity of riches which is to be desired: that is, so much as is necessary. 222  
§. 4. That it is lawful to desire sufficient plenty. 224  
§. 5. Whether it be lawful to desire abundance of riches. 225  
§. 6. That it is unlawful for us to desire superfluity. 227  
§. 7. Desire of superfluititie is a sign of diffidence and distrust in God. 228  
§. 8. We may not pray for abundance, and therefore not desire it. 228.  
§. 9. Of the right use of riches in regard of their possession: And that we must return the praise of them unto God. 229  
§. 10. That we sanctify them to our use, by the word, and prayer: and that we do not set our hearts vpon them. 230  
§. 11. That we must be contented with our estate, and be willing to leave our riches when God taketh them away. 232  
§. 12. That we must carefully take heed lest our riches become Satans baits and snares. 233  
§. 13. Of the lawful use of riches in respect of their disposing and bestowing. 234  
§. 14. Riches are well bestowed when with them we relieve the poor.    
CHAP. V. Of pleasures, lawful, civil, and carnal; which are to be desired; and when to be contemned& shunned. 

§. 1. Of divine pleasures. 237  
§. 2. divine pleasures are much to be desired. 237  
§. 3. Of natural and civil pleasures, and that they are in their own nature good, but in respect of us, of an indifferent nature, and as they are used. 238  
§. 4. Honest pleasures warranted by the Scriptures. 239  
§. 5. natural and civil pleasures serve to good ends and purposes. 240.  
§. 6. That unto us pleasures are of an indifferent nature, holding their goodness onely when they are well used, unto which is required that our persons be justified. 241  
§. 7. We must not ouer-value them, nor immoderately affect them. 242.  
§. 8. Our pleasures themselves must be moderate, and referred to their lawful ends, first to Gods glory. 242  
§. 9. Our pleasures must be referred to the good both of our souls and bodies. 243  
§. 10. We must carefully take heed that Satan do not entangle us in these pleasures. 244    
CHAP. VI. That we are exceeding prove to abuse these earthly blessings, whereby they become the divels snares to entangle us in sin. 

§. 1. That through our corruption we abuse Gods earthly blessings. 245  
§. 2. That these earthly things through our abuse become the matter of many grievous temptations. 246  
§. 3. That Satan usually maketh these earthly things to serve as baits to 'allure us unto sin. 247  
§. 4. Honors plunge men into many dangerous temptations. 248  
§. 5. That riches are the occasions of many dangerous temptations. 249.  
§. 6. That temptations grounded vpon pleasures are very dangerous. 250.  
§. 7. In what respects these earthly things are to be desired, and in what respects to be contemned. 251  
§. 8. These earthly things are chiefly abused when we make idols of them. 252  
§. 9. That it becometh Christians to contemn these earthly vanities, and to affect these heavenly excellencies. 254    
CHAP. VII. Of the signs whereby we may know whether we be infected with the love of the world. 

§. 1. The first sign is to think on these earthly vanities with greatest pleasure and unwearied delight. 257  
§. 2. The second sign is to speak of them with greatest delight and comfort. 259  
§. 3. In what sense our much thinking and speaking of worldly things are signs of the love of the world. 260  
§. 4. The third sign is when we most desire these earthly things, take most care and pains in compassing them. 261  
§. 5. The fourth sign is when we take most ioy in keeping, and most grief in losing them. 264  
§. 6. In what sense our ioy and grief about these earthly things are signs of our love of the world. 266    
CHAP. VIII. That the best things in the world are but mere vanities, in comparison of Gods spiritual graces, and heavenly excellencies. 

§. 1. That the best are too much tainted with the love of the world. 267.  
§. 2. Remedies to cure the disease of worldly love. 268  
§. 3. That the best things the world can boast of are but mere vanities.  
§. 4. The vanity of worldly things proved by testimonies. 27●  
§. 5. The vanity of worldly things proved by Salomons testimony. 272.  
§. 6. That these worldly things are of no great excellency seeing they are but Gods common gifts. 275  
§. 7. That God bestows honours as well vpon the wicked as vpon the godly. 275  
§. 8. Reprobates abound with riches as much as Gods seruants. 276  
§. 9. The wicked worldling hath a greater share of worldly pleasures, then Gods dear children. 277  
§. 10. That the commonness of these earthly gifts, sheweth their vility and baseness. 278    
CHAP. IX. That these worldly things haue their goodness onely from opinion, and from competition, and from difficulty in obtaining,& from their rareness in enjoying. 

§. 1. That worldly things haue their chief excellency from opinion. 280.  
§. 2. Opinion maketh honours so much affencted. 281  
§. 3. That opinion giveth riches their chief excellency. 281  
§. 4. That there is no excellency in worldly pleasures, but what opinion imparts unto them. 283  
§. 5. That worldly things are more commended unto us by eager competition then by any self excellency. 284  
§. 6. Honours haue a great part of their esteem from competition, and so also riches and pleasures. 286  
§. 7. Worldly things are commended unto us by the difficulties we find in obtaining them. 288  
§. 8. difficulty in obtaining them maketh honours and riches so much to be esteemed. 289  
§. 9. Pleasures are valued according to the pains which is taken in compassing them. 291  
§. 10. Worldly things are esteemed more for their rareness then for their goodness. 292    
CHAP. X. Of the vanity of worldly glory, populatitie, priority, and the favour of Princes. 

§. 1. That vainglory is not true honour, but false and counterfeit. 294.  
§. 2. That worldly glory is vain and vnprofit●ble. 295  
§. 3. That contempt of vain glory is enjoined us in the Scriptures. 297.  
§. 4. That it is great folly to affect vain glory. 298  
§. 5. That true glory consisteth not in vulgar praises, but in the approbation of God, and the testimonies of our own consciences. 300  
§. 6. That it is now unseasonable to seek for glory. 301  
§. 7. That it is great folly to affect popularity, and impossible to please the multitude. 302  
§. 8. That it is impossible to please the multitude and please God. 303.  
§. 9. That popularity is the vail of much wickedness. 304  
§. 10. The vanity of priority of place and precedency. 305  
§. 11. Of the vanity of Princes favours. 307  
§. 12. Of the inconstancy and mutability of the favour of Princes 308.  
§. 13. That the favour of Princes are unprofitable. 309    
CHAP. XI. Of the vanity of worldly power and authority. 

§. 1. In what respect worldly authority is good, and in what evil and sinful.  
§. 2. That there is no great excellency in worldly power and authority. 313  
§. 3. That worldly authority and power doth not profit us for the attaining to grace and virtue. 313  
§. 4. That he who hath most authority over others, hath least in ruling himself. 315  
§. 5. That worldly authority freeth us not from our greatest evils. 316  
§. 6. That worldly authority is accompanied usually with pride and tyranny. 317  
§. 7. That worldly authority is usually accompanied with unjustice and oppression. 319  
§. 8. That worldly authority exposeth men to envy and many dangers. 321  
§. 9. That abused authority subjecteth men to Gods vengeance. 322.  
§. 10. That spiritual power is much to be preferred before that which is worldly. 323    
CHAP. XII. Of the vanity of worldly nobility. 

§. 1. What nobility is, and the signs thereof. 325  
§. 2. That nobility in itself is good and lawful. 325  
§. 3. That true nobility is much to be honoured and respected. 327  
§. 4. That worldly nobility is of no worth or excellency. 328  
§. 5. That there is no cause why any should glory in worldly nobility. 330  
§. 6. That God respecteth not worldly nobility. 330  
§. 7. That Christ neglected worldly nobility. 331  
§. 8. That worldly nobility is momentany and mutable. 332  
§. 9. That upstart nobility joined with virtue is to be preferred before that which is destitute of it, though it be ancient. 333  
§. 10. That worldly nobility is unprofitable. 334  
§. 11. The unprofitableness of worldly nobility shewed by diuers examples. 336  
§. 12. That worldly nobility maketh man proud and negligent in the practise of religion. 338  
§. 13. That nobility severed from virtue, disgraceth those that haue it. 339  
§. 14. That spiritual nobility is much to be preferred before that which is worldly. 341  
§. 15. That the privileges of spiritual nobility are much greater then of that which is worldly.    
CHAP. XIII. Of the vanity of worldly kingdoms and monarchies. 

§. 1. That kingly and supreme authority is in itself good, and to be reverenced and respected. 343  
§. 2. That royalty and supreme authority is the gift and blessing of God. 244  
§. 3. The troubles and encumbrances which a kingdom bringeth with it. 345  
§. 4. The cares which accompany a kingdom in respect of him that reigneth. 347  
§. 5. The care which a king taketh in respect of his subiects. 348  
§. 6. The weighty burden, and painful labour, which accompanieth sovereignty. 349  
§. 7. That Princes are much troubled with the violence of their unruly affections. 350  
§. 8. The dangers which are incident to those that are in supreme authority. 352  
§. 9. Of the ungratitude of the people towards their governors. 353.  
§. 10. The great account that Princes haue to make at the day of iudgement. 354  
§. 11. That worldly kingdoms abused are the causes of many sins. 355.  
§. 12. Of the punishment which God inflicteth vpon evil kings 356.  
§. 13. That God bringeth vpon evil kings hasty destruction. 358  
§. 14. Of the spiritual kingdom which every one should labour after. 358  
§. 15. That we are to labour after the kingdom of heaven. 359    
CHAP. XIIII. Of the worthless vanity of worldly riches. 

§. ●. That worldly riches are to be contemned as vain and worthless. 360  
§. 2. Of the vanity of great lands, and large Lordships. 361  
§. 3. Of the vanity of gold and silver. 362  
§. 4. The vanity of rich jewels and costly furniture. 364  
§. 5. Of the vanity of sumptuous buildings. 368  
§. 6. The vanity of a numerous family. 371    
CHAP. XV. Of the vanity of costly and brave apparel. 

§. 1. That rich and costly apparel is lawful to those who are of high place and calling. 374  
§. 2. That their apparel should not be base and sordidous, which are of good quality. 377  
§. 3. Of the great abuse of apparel through excessive bravery. 377  
§. 4. Of the abuse of apparel in respect of costliness. 378  
§. 5. Of the abuse of apparel, in respect of fashions. 379  
§. 6. Of the abuse of apparel in respect of the ends therof, which are honesty and profit. 381  
§. 7. Of the abuse of costly apparel in respect of the common use thereof. 382  
§. 8. Reasons to dissuade all from abuses in apparel, because God hath forbidden this excessive bravery. 383  
§. 9. The original of apparel should preserve us from taking pride in it. 384  
§. 10. That excessive bravery in apparel misbeseemeth Christians. 385.  
§. 11. That this bravery hath in it no worth or excellency. 387  
§. 12. That in this bravery we haue no pre-eminence before those who are of base condition. 388  
§. 13. That this excessive cost in apparel doth not better the wearers 389.  
§. 14. That excessive bravery doth not make those that wear it more commendable. 390  
§. 15. That this bravery graceth neither the beautiful nor deformed, virtuous or vicious. 391  
§. 16. That costly apparel doth not make those that wear it more respected. 392  
§. 17. Of the evils which accompany excessive bravery: 1. sin against God. 394  
§. 18. Too much care in decking the body, argueth the neglect of the soul. 395  
§. 19. That they who use excess in apparel, offend against their brethren by giuing offence. 397  
§. 20. Their excuse taken away who pretend inward humility though they exceed in outward bravery. 398  
§. 21. Their excuse answered who pretend the pleasing of their husbands as the cause of their excess. 399  
§. 22. That excessive bravery is the cause of many sins, in respect of those that wear it. 401  
§. 23. That this excess causeth many evils, both to private persons and to the common wealth. 402  
§. 24. That costly and vain apparel is the fruit of pride and self love. 404  
§. 25. Of the punishment which God inflicteth vpon men for pride in apparel. 405  
§. 26. That we are much to prefer the spiritual ornament of the soul, before corporal. 407    
CHAP XVI. Of the vanity of worldly pleasures. 

§. 1. Worldly pleasures are of no worth, in comparison of heavenly joys. 408  
§. 2. That worldly pleasures are gifts of an inferior nature, which are bestowed most plentifully vpon the wicked. 409  
§. 3. That the brutish creatures haue the largest share in earthly pleasures. 411  
§. 4. That worldly pleasures are of less esteem because they are apt to be abused. 412  
§. 5. That the vanity of worldly pleasures should make us to seek spiritual and heavenly joys. 413    
CHAP. XVII. That worldly things do not satisfy, nor bring contentment to those that haue them. 

§. 1. That worldly things do not bring that contentment which they promise. 415  
§. 2. That worldly things possessed do but inflame the desire. 416  
§. 3. The reasons why the mind of man cannot be satisfied with earthly things. 417  
§. 4. That it is great folly to seek for content in earthly abundance. 419.  
§. 5. The insufficiency of worldly things to give content, shewed by examples. 421  
§. 6. That honours bring no contentment to those that haue them. 422.  
§. 7. That there is no satiety or content in riches. 424  
§. 8. That worldly riches promise contentment, but cannot give it, and the reasons why. 425  
§. 9. That covetous men the more they abound, the more they want. 427.  
§. 10. That covetous men are more in want then the poor. 428  
§. 11. That it is in vain to seek for contentment in riches. 429  
§. 12. Another reason why riches satisfy not, namely because they are not used. 4●0  
§. 13. That it is not the bare possession of riches that maketh rich.  
§. 14. That rich misers are of all other poorest. 432  
§. 15. The miserable condition of rich misers. 433  
§. 16. That rich misers are empty of all goodness, being good neither to themselves no● others. 4●5  
§. 17. That worldly pleasures satisfy not, nor give contentment. 437    
CHAP. XVIII. Of the miserable effects which accompany the insufficiency of worldly things, as discontent in all estates. l●athing satiety, and an endless desire of ●●anging. 

§. 1. That all men are discontented with their estates, and first, those who are of honourable condition. 439  
§. 2. The discontent which accompanieth riches and pleasures 440  
§. 2. That all men in all ages, and in all estates are full of discontent. 441.  
§. 4. Of the causes why worldlings are so full of discontent. 444  
§ 5. That worldly things in stead of satisfying bring with them loathing satiety. 446  
§. 6. From the insufficiency of worldly things to satisfy, proceedeth an endless desire and affectation of change. 448  
§. 7. The former point cleared by some instances. 451    
CHAP. XIX. Of the excellency of true contentment, and the means whereby we may attain unto it. 

§. 1. That contentment is to be sought not in the world but in Gods spiritual graces. 452  
§. 2. That spiritual contentment much exceedeth all contentment in worldly things. 454  
§. 3. That contentment is a medicine for all misery. 456  
§. 4. That contentment is to be sought▪ not in outward things, but in the heart and mind. 457  
§. 5. That we must seek contentment, not by multiplying worldly vanities, but by moderating our desires and affections. 459  
§. 6. If we would haue contentment in riches, we must lay aside covetousness. 461  
§. 7. That contentment in pleasures, is had, not by multiplying them, but by restraining our appetites. 463  
§. 8. The first and chief means of contentation is wholly to resign ourselves to the will of God. 464  
§. 9. That Christians may safely and securely rest on Gods providence. 466  
§. 10. The reasons why the Lord giveth worldly things to some of his children, and not to others. 468  
§. 11. The reasons why the Lord maketh not all his children rich in all worldly benefits. 470  
§. 12. The second means of contentment is to lead a godly life. 472  
§. 13. The third means is to think of our benefits as well as of our wants. 473  
§. 14. That perfect and full contentation is onely to be found in heavenly happiness. 474    
CHAP. XX. Of the unprofitableness of worldly vanities in comparison of Gods spiritual graces and heavenly joys. 

§. 1. That there is no profit in worldly things to those who set their hearts on them. 476  
§. 2. That worldly honours are unprofitable. 477  
§. 3. That there is no profit in worldly riches. 477  
§. 4. That riches are most unprofitable to sordidous misers. 480  
§. 5. Of the unprofitableness of worldly pleasures. 483  
§. 6. That worldly things do not further the main ends at which we aim, as first they do not make us truly better. 485  
§. 7. That we are not bettered by honors, riches, or carnal pleasures. 488.    
CHAP. XXI. That worldly things profit not to the attaining of those things which are chiefly good, nor to the avoiding of our greatest evils. 

§. 1. That worldly things help not to enrich our minds with virtue and Gods saving graces. 491  
§. 1. That worldly things do not make us more fruitful in good works. 492  
§. 3. That worldly things do not make them, who haue them, more merry and cheerful. 494  
§. 4. That worldly pleasures are void of true pleasure, and sound delight. 496  
§. 5. That worldly things assure us neither of the love of God nor man. 497  
§. 6. That worldly things do not help to free us from our greatest evils: as first, they do not deliver us from dangers. 499  
§. 7. Worldly things cure not the body of sicknesses& diseases. 500  
§. 8. Worldly things do not profit in the day of Gods visitation. 505  
§. 9. That worldly things profit not at the hour of death. 506  
§. 10. That worldly things at the day of death bring much grief and bitterness. 509  
§. 11. That worldly things profit not after our separation. 511  
§. 12. That worldly things will not profit us at the day of iudgement. 512  
§. 13. The conclusion persuading to seek after Gods spiritual graces, and heavenly joys; which alone bring true profit. 514    
CHAP. XXII. Of the manifold miseries which do accompany worldly vanities in the whole course of mans life. 

§. 1. That all worldly benefits are embittered with manifold miseries. 515  
§. 2. The mis●ries of worldly things shewed by testimonies. 517  
§. 3. The miseries of mans life in respect of sin. 518  
§. 4. That the things of this life are commended onely by necessity 5●0.  
§. 5. That mans life is a continual disease, and worldly things medicines to ease it. 521  
§. 6. Of the loathsome satiety which man findeth in worldly things. 523.  
§. 7. Of the adherent evils which are incident to mans life. 523  
§. 8. Of the miseries incident to man● estate. 525  
§. 9. Of the miseries incident to a mans person, and first in respect of his body. 527  
§. 10. Of the manifold miseries of man in respect of his soul. 528  
§. 11. Of the miseries of man through the contrariety and fight of his own passions. 530  
§. 12. Of the miseries of mans life in respect of his friends. 531    
CHAP. XXIII. Of the miseries which are specially incident unto all the ages of man. 

§. 1. Of mans misery which he is subject unto in his mothers womb 533.  
§. 2. Of mans misery in his birth. 534  
§. 3. Of the miseries of infancy, childhood, and youth. 535  
§. 4. Of the miseries incident to man in his perfect age. 538  
§. 5. of the miseries incident to old age. 540    
CHAP. XXIIII. Of the manifold miseries all estates of men are subject. 

§. 1. Of the miseries incident unto single life and wedlock. 541  
§. 2. Of the miseries incident to diuers states public& private. 543  
§. 3. Of some special worldly miseries peculiar to true Christians. 544    
CHAP. XXV. Of the miseries which accompany worldly things, in respect of their getting, keeping, and possession. 

§. 1. Of the evils which worldly things bring with them, and first honours and riches. 547  
§. 2. Of the miseries which accompany pleasures. 549  
§. 3. That worldly things are not gotten without great labour. 550  
§. 4. That worldly men take their chief pains for superfluities. 551  
§. 5. Of the miseries incident to the getting of honours, riches and pleasures. 552  
§. 6. That mens pains in getting worldly things is accompanied with sin. 554  
§. 7. Of the wicked courses which ambitious and covetous men run into, to obtain honours and riches. 556  
§. 8. That worldly pleasures are seldom procured without sin. 560  
§. 9. Of the miseries accompanying worldly things in respect of their possession. 561  
§. 10. The cares and fears which accompany honors in their possession. 562  
§. 11. Of the miseries which accompany riches in their possession. 565  
§. 12. That riches deprive their bodies of rest, and their minds of peace▪ which too much love them. 568  
§. 13. How we may in the possession of riches be freed from the former miseries. 570  
§. 14. That riches are most surely preserved when they are given to the poor. 572  
§. 15. An exhortation to alms deeds. 575  
§. 16. Of the miseries which accompany worldly pleasures and their fruition. 576  
§. 17. Of the miseries which accompany worldly things when they are lost. 577  
§. 18. Of the miseries which are incident to men for the loss of honours, riches, and pleasures. 579  
§. 19. The conclusion persuading all to seek after Gods spiritual graces, and heavenly joys. 581    
CHAP XXVI. That though with all our endeavours we seek for worldly things, we are not sure to obtain them, 

§. 1. That worldlings often fa●le in their desires, and loose all their labour. 582  
§. 2. That the world and the Prince thereof abuse their favourites with false promises. 584  
§. 3. That though men be often deceived, yet they more trust Satan and the world, then God himself. 586  
§. 4. That worldlings do often by their too earnest labouring loose the fruit of their labours. 589  
§. 5. Of the uncertainty of obtaining worldly honours. 591  
§. 6. That too earnest seeking honours makes men to loose them. 593  
§. 7. The right way to seek true honour. 594  
§. 8. The great uncertainty of obtaining worldly riches. 596  
§. 9. Of the uncertainty of obtaining worldly pleasures. 598  
§. 10. That we may be assured to obtain spiritual graces and heavenly joys if we truly seek them. 599  
§. 11. The certainty of obtaining eternal joys by those that seek them, proved. 601    
CHAP. XXVII. That the world and worldly things are momentany and corruptible. 

§. 1. That the world is corruptible and shall end. 603  
§. 2. That we should not set our hearts on the world, because it is corruptible and near an end. 605  
§. 3. That all worldly things are momentany and corruptible. 608  
§. 4. That we cannot securely enjoy worldly things, and without fear of losing them. 609  
§. 5. That the corruptibilitie of worldly things should wean our hearts from their fond love. 610  
§. 6. That worldly honours are momentany and uncertain. 612  
§. 7. That worldly riches are momentany and transitory. 615  
§. 8. That riches are daily in danger of losing; and that the greater loss brings the greater grief. 617  
§. 9. The best way to preserve riches from losing. 619  
§. 10. That worldly pleasures are short and momentany. 621    
CPAP. XXVIII. Of the mutability and inconstancy of worldly things. 

§. 1. That all things in heaven and earth are subject to change and alteration. 623  
§. 2. That we communicate with all creatures in their mutability, besides the changes unto which our own estates are subject. 624  
§. 3. Of the mutability and vnconstancy of honors and preferments. 627.  
§. 4. The causes why honors are so variable and unconstant. 629  
§. 5. Of the mutability and unconstancy of riches. 631  
§. 6. That worldly pleasures are unconstant and subject to change. 633.    
CHAP. XXIX. Of the momentany continuance and frailty of mans life. 

§. 1. That notwithstanding mans life is short and frail, yet worldly men dream of immortality. 635  
§. 2. The brevity of mans life proved by plain testimonies of Scripture. 636  
§. 3. The brevity of mans life illustrated by similitudes. 637  
§. 4. That mans short life is most frail and uncertain, being on every side assailed by death. 639  
§. 5. Of the innumerable dangers unto which mans life is daily subject. 640  
§. 6. That every man more clearly seeth other mens mortality then his own. 642  
§. 7. That from our birth to our death our lives are in a continual consumption. 643  
§. 8. The brevity of mans life shewed by a special consideration of the parts thereof. 645  
§. 9. That by reason of the uncertainty of our lives all things are uncertain unto vs. 646  
§. 10. That the things we possess are not our own, but the worlds heire-loomes. 649  
§. 11. The shortness of their lives who are advanced to honors. 650  
§. 12. That the rich mans life is short and uncertain. 651  
§. 13. That the hope of worldlings is vain and uncertain, who think to leave all things to their heires and children. 653  
§. 14. That the lives of voluptuous men are short and full of frailty. 656.  
§. 15. A persuasion to the contempt of the world, and love of heaven grounded vpon the consideration of our lives short and momentany continuance. 657    
CHAP. XXX. Of the great hurt which worldly things bring to their owners when they set their hearts on them: and first, by weening their hearts from God, and making them idolaters. 

§. 1. That worldly things are hurtful to those who immoderately love them. 661  
§. 2. That worldly honors bring much hurt to those that dote vpon them. 663  
§. 3. That riches hurt those who immoderately desire them, by drawing them into all sin. 664  
§. 4. That voluptuous pleasures hurt those who affect them, by being occasions of sin, and in themselves sinful. 666  
§. 5. 6. That worldly things withdraw our hearts from God. 669  
§. 7. preservations against the f●rmer sin. 674  
§. 8. That worldly things immoderately loved are the causes of idolatry. 675  
§. 9. That ambitious, covetous,& voluptuous men are idolaters. 677    
CHAP. XXXI. That worldly things make men forgetful of God, unthankful, proud, contemptuous, slothful and negligent in the duties of Gods service. 

§. 1. That worldly abundance maketh men forgetful of God. 679  
§. 2. That worldly things abounding make me unthankful towards God. 681  
§. 3. 4. That worldly abundance is the cause of pride against God. 684.  
§. 5▪ That worldly things causing pride are also the causes of destruction. 688  
§. 6. That worldly things bring with them contempt of God. 690  
§. 7. That worldly things bring contempt of spiritual grace, and heavenly glory. 691  
§. 8. 9. That worldly things immoderately loved make men slothful in the duties of Gods service. 694    
CHAP. XXXII. That worldly things immoderately loved are the causes of many evils in respect of our neighbours, as of injustice, wrongs, pride, and insolency. 

§. 1. That worldly things immoderately loved are the causes of injustice. 700  
§. 2. That worldly things thrust men on to the committing of outrageous wrongs. 704  
§. 3. That worldly things procure envy and malice. 707  
§. 4. 5. That worldly things make men proud and insolent towards their neighbours. 708    
CHAP. XXXIII. Of the civil evils which worldly things immoderately loved bring to their owners. 

§. 1. That abundance of worldly things effeminate and soften the heart and mind. 713  
§. 2. 3. That the fruition of worldly things make men to stand in need of many things. 716  
§. 4. to§. 11. That worldly things, and particularly honors, riches, and pleasures, bring them who immoderately love them, into a grievous servitude. 721  
§. 11. That abundance of worldly things brings envy and hatred to their owners. 736  
§. 12. That worldly things are the cause of enmity and discord. 740  
§. 13. to§. 16. That worldly things, and particularly honours, riches, and pleasures, expose their owners to innumerable dangers. 743    
CHAP. XXXIIII. Of the manifold spiritual evils which worldly things bring to those that set their hearts vpon them. 

§. 1. That worldly things immoderately loved do choke the seed of Gods word. 750  
§. 2. That abundance of worldly things impoverisheth us in Gods spiritual graces. 752  
§. 3. That earthly abundance doth infatuate the understanding. 754  
§. 4. That honours, riches, and pleasures, make men blind in finding the way to heaven. 758  
§. 5. That worldly abundance makes men so ignorant they cannot know themselves. 762  
§. 6. That worldly abundance maketh men ignorant of their friends. 763  
§. 7. That honours, riches, and pleasures, make men able to discern friends from flatterers. 764  
§. 8. That earthly abundance causeth security. 767  
§. 9. That worldly abundance bringeth impenitency and hardness of heart. 769  
§. 10. That the immoderate love of worldly things, takes away all true love from ourselves. 772  
§. 11. That earthly abundance aggravateth their sins that haue it. 774  
§. 12. to§. 16. That worldly things,& particularly, honours, riches, and pleasures expose men to many temptations. 775  
§. 15. That they expose men to Gods wrath and heavy judgements. 783.    
CHAP. XXXV. Of the everlasting evils which worldly things immoderately loved do bring to those who haue them. 

§. 1. That they hinder men from attaining the joys of Gods kingdom. 786  
§ 2. The reasons why we cannot greatly love both earthly and heavenly things. 788  
§ 3. That the Lord will not give the heavenly joys to them who more esteem of earthly trifles. 791  
§. 4. 5. 6. That worldly honours, riches, and pleasures, hinder those who set their hearts on them, from attaining heavenly glory. 792.  
§. 7. 8. That the more we abound with worldly things, the greater shall be our reckoning at the day of iudgement. 800  
§. 9. That worldly things immoderately loved increase their condemnation, who thus abuse them. 804  
§. 10. A dissuasion from the love of the world vpon the former consideration. 806      

The contents of the third book.  

CHAP. I. That we should not set our hearts on the world and worldly things, because we are but pilgrims and strangers on earth. 

§. 1. That all the faithful from time to time haue acknowledged themselves pilgrims and strangers. 809  
§. 2. That this should wean our hearts from the world, because we live as strangers in it. 811  
§. 3. That the world is to be used as a passage, and not as a place of habitation. 813  
§. 4. That we should not set our hearts and affections on the world, because it is the place of our warfare. 816    
CHAP. II. That we should contemn the world and all worldly vanities, in regard that we are citizens of heaven and heires of better hopes. 

§. 1. That we might easily contemn earthly things, if we would meditate on our heavenly privileges, and joys. 818  
§. 2. That the love of the world may well fit an ignorant worldling, but ill beseemeth a Christian who hath assurance of future happiness. 820  
§. 3. That it is servile baseness for a Christian who is the child of God and heir of heaven to set his heart on worldly things. 822.  
§. 4. That earthly honours, riches, and pleasures, are base and of no worth, in comparison of the treasures, glory, and joys of heaven. 825  
§. 5. That they who love the world make a forfeiture of their heavenly hopes. 827  
§. 6. That all the faithful haue from time to time contemned the world. 828    
CHAP. III. Of the joys of heaven, that they are ineffable and inconceiuable, and of the names and titles which in the Scriptures are given unto them. 

§. 1. That Christians are much to prefer heaven before earth, in regard that it is their own country. 831  
§. 2. That it is impossible to describe the joys of heaven in any perfection. 833  
§. 3. What the joys of heaven are, and of the names, and titles, which in the holy Scriptures are given unto them. 837    
CHAP. IIII. Of the happiness of the soul in the joys of heaven, and wherein it consisteth. 

§. 1. That all defects and wants in the soul shall be perfectly supplied. 840  
§. 2. That the soul shall be freed from all corruption, and first, the understanding from ignorance and curiosity. 842  
§. 3. That our wils shall be freed from their perverseness, and be made conformable to the will of God. 843  
§. 4. That our memories and consciences shall haue in them no imperfection or corruption. 846  
§. 5. Of the excellent faculties and qualities wherewith our souls shall be beautified and adorned. 848    
CHAP. V. Of the special happiness and felicity of our bodies in the kingdom of heaven. 

§. 1. That we shall be freed from all bodily wants and grievances, as hunger and thirst. 849  
§. 2. Of other worldly wants from which our bodies shall be freed. 851.  
§. 3. Of the manifold evils from which our bodies shall be delivered. 852  
§. 4. Of the good things which shall be communicated to our bodies. And first spiritual qualities. 853  
§. 5. Of some spiritual qualities wherewith our bodies shall be adorned. 856  
§. 6. That our bodies shall be endued with great strength, and freed from suffering any hurt. 858  
§. 7. That our bodies shall be beautiful and of a comely stature and proportion. 859  
§. 8. That our bodies shall be shining and glorious. 860    
CHAP. VI. Of the felicity and blessedness of the whole man body and soul, consisting in freedom from all evil, and in the fruition of all good. 

§. 1. That we shall no more be molested with our turbulent affections. 863  
§. 2. That we shall be freed from all impotency and sin. 865  
§. 3. That in our heavenly happiness we shall be freed from al external evils, as painful labour, wicked company, and the assaults of all enemies. 866  
§. 4. Reasons to prove that the joys of heaven must needs be most excellent and blessed. 868    
CHAP. VII. That in heaven we shall abound with all happiness both in respect of our persons and estates. And that there are degrees of happiness. 

§. 1. That the image of God shall be perfectly repaired in vs. 872  
§. 2. That the joys of heaven shall fill us without glutting, and satiate us without loathing. 873  
§. 3. That these joys shall be most excellent in regard of the things about vs. 875  
§. 4. That there are diuers degrees of glory and happiness in the kingdom of heaven: the which is first proved by testimonies of Scripture. 877  
§. 5. Diuers reasons to prove that there are diuers degrees of glory. 879    
CHAP. VIII. That heaven is a place most glorious: and of our blessed society with the Saints, Angels, and our saviour Christ. 

§. 1. That the heaven of heauens shall be the place of our happiness, which is most beautiful and glorious. 883  
§. 2. Of the great felicity which wee shall haue in the society of the Saints and Angels. 886  
§. 3. Whether we shall in heaven know one another. 887  
§. 4. That it shall be a great part of our heavenly happiness to enjoy the company of our saviour Christ. 889    
CHAP. IX. Of the fruition of God, and of those unspeakable joys which will arise from it. 

§. 1. That as the Lord is the author, so also the chief matter of our heavenly joys. 892  
§. 2. That all ioy and happiness accompanieth our fruition of God, as being the perfection and accomplishment of them all. 893  
§. 3. That the fruition of God must needs be the perfection of our ioy, seeing all goodness, beauty and excellency, is contained and united in him. 895  
§. 4. That all the heavenly joys, without the fruition of God, could not make us perfectly happy. 899    
CHAP. X. Of the vision and sight of God, and of that communion which we shall haue with him. 

§. 1. Wherein the vision of God chiefly consisteth, and that it is not a dark sight, as in this life, but a clear knowledge of him. 900  
§. 2. That our vision of God shall be spiritual, and how far forth we may be said to see him with our bodily eyes: and that in him wee shall haue the knowledge of all divine mysteries. 903  
§. 3. Of that communion which wee shall haue with God in the kingdom of heaven. 906  
§. 4. That our communion with God shall be much more excellent and perfect then it is in this life. 908  
§. 5. Of the excellent fruits which will accompany our communion with God: and namely, that he will be unto us all in all. 909    
CHAP. XI. Of our perfect love of God; our unwearied delight in praising him; our perpetual Sabbath; continual ioy and rejoicing in the fruition of God: and of the eternity of all this our happiness. 

§. 1. That we shall most perfectly love God; and be most happy in this our love. 912  
§. 2. That all our delight shall be to sing continually the praises of God. 915  
§. 3. That we shall keep an eternal Sabbath unto God. 917  
§. 4. That in our heavenly happiness we shal haue all ioy, comfort, peace, and rejoicing in God. 918  
§. 5. That the joys of heaven shall be eternal& everlasting. 921    
CHAP. XII. Of the uses of the former doctrine concerning the joys of heaven. 

§. 1. That we should spend our time rather in getting assurance of these heavenly joys, then in curious enquiring after them. 923  
§. 2. That the difficulty in obtaining the joys of heaven should not discourage us, but make us more courageous in taking pains. 925  
§. 3. Of the means whereby we may be assured to attain unto our heavenly joys. 927  
§. 4. The conclusion of the book, enforcing, from that which hath been said, the contempt of the world. 930      

A methodical Table, showing the order observed in the whole book.  

In this Christian warfare against the world, two things are considered. Lib. 1. 

1. The enemy against whom wee fight, where is expressed 

The nature of the enemy, where is shewed 

1. What he is, Chap. 1.  
2. Of what condition and quality,& that both Chap. 2. 

In himself, to wit, evil, and that because he is 

subject unto Satan.§. 1.  
Contrary and opposite to God.§. 2.    
2. Of what condition and quality,& that both Chap. 2.    
To us, to wit, very damgerous and that both in respect of his 

Will, being exceeding malicious.§. 4.  
Power, because he is 

Prudent and subtle.§. 5.  
Strong, as appears both by 

Reason, namely, because he is strong in 

His own strength.§. 6  
Through aid of our corrupt flesh.§. 7.    
Experience of 

Ancient times.§. 8.  
Our own times,& that both in 

Worldlings.§. 9. 10.  
Faithful§. 11.            
Reasons encouraging us to fight which are taken from Chap. 3. 

1. The commandement of God.§. 1.  
2. From the passion of Christ.§. 2.  
3. The necessity of the fight, which appeareth by diuers reasons.§. 3. to 9.  
4. Our assUred hope of victory.§. 9.  
5. The greatness of the reward promised to those that overcome.      
2. The manner of his fight, and weapons which he useth, which are temptations either on the 

Right hand. See A.  
Left hand.       

A. right-hand, to wit, arising from prosperity, of which 

1. In general, where is shewed, 

1. What it is in itself, to wit, good, and the gift of God.§. 3.  
2. In respect of us, to wit, of an indifferent nature. 

Good to the good, who use it well, where is shewed what is required hereunto.  
evil to the evil, who abuse it, to the which abuse we are prove.§. 5. and so prosperity becometh a dangerous enemy, against which wee must be armed. Chap. 5. 6.    
2. In special, where the temptations are distinguished diversly in respect of their matter& subject from whence they arise, in which respect these temptations are either 

In ward, arising out of ourselves,& that either from something in our 

souls, and respect either  
moral virtues, of which 

1. in general, where is shewed that moral virtue is vain, being severed from faith and godliness. Chap. 7.  
In special, where of wisdom, which is either 

spiritual, which is much to be esteemed. Chap. 8.  
Worldly and carnal, which is much to bee contemned. Chap. 9.      
certain gifts and ornaments of the mind which are 

1. Learning. Chap. 10.  
2. knowledge which is either of 

mechanical sciences. Chap. 11.  
Of the true religion without the power of godliness. Chap. 12.      
Bodies, which are temptations, arising either from 

beauty, which is either 

True. Chap. 13.  
Counterfeit: where of painting. C. 14.    
Strength. Chap. 15.  
Health. Chap. 16.      
Outward, arising from external objects: as from 

Persons of worldlings, who corrupt with their evil company, and that either by their 

evil example and communication.  
Chap. 18. Friendship. Chap. 19.      
Worldly things. See B.           

B. Worldly things, al which are referred to three heads, to wit, honors, riches,& pleasures, of which it is entreated in the second book: and 

1. Generally, where is shewed what they are 

In their own nature: Chap. 1.§. 1. 2.  
In their use to us, to wit, indifferent, 

Good to the good who use them rightly. Cap. 1.§. 5.  
evil to those who abuse them.    
2. Specially, where is entreated of honors, riches and pleasures, which are either 

Good, and thus 

Honors are good, 

In their own nature. Cap. 2.§. 2.  
unto us, in their use, namely, to the good of them who use them well.§. 5. 6. &c.  
Of whom they are to be desired.§. 15. 16.    
Riches are good, 

In their own nature. Cap. 3.§. 1.  
unto us when they are well used, where is shewed 

1. That riches are not absolutely to bee contemned.§ 6. to 10.  
The cautions which are to bee observed to their right use. Chap. 4.      
Pleasures are good, Chap. 5. and that both 

divine pleasures, which are chiefly good and desirable.§. 1. 2.  
natural and civil, which are good, 

1. In their own nature,§. 3. to 6.  
2. unto us, when they are well used.§. 6. to 10.      
evil when they are abused,& thus men abuse them, when they make them their idols, by preferring them in their judgements, affections and practise, before spiritual graces& heavenly joys, in comparison whereof, they are to be contemned, unto which contempt the following treatise persuadeth, Chap. 6. where is propounded, 

1. The signs of this worldly idolatry,& carnal love whereby we may know whether we be infected with this disease Chap. 7.  
2. Remedies. See C.           

C. Remedies to cure us of it, where of the arguments which persuade to the contempt of the world, which tend to show that worldly things are not to be esteemed and loved, in comparison of spiritual and heavenly: neither 

In themselves: 

First, because they bring not unto us any true or certain good, because they are not 

In their own nature of any great goodness, though wee should obtain thē, and that because they are 

vain, and of no excellency, from whence it followeth, that they do not satisfy those that haue them: Chap. 8. to 20.  
unprofitable, and mixed with many miseries: Chap. 20. to 26.      
Nor yet haue in thē any certainty in respect either of our 

Getting thē: Chap. 26.  
Keeping thē: C. 27. to 30.    
Secondly, because through our corruption they are causes of much hurt, being occasions and provocations unto all sin, both against 

God. Chap. 30. 31.  
Our neighbour. Chap. 32.  
ourselves as they derive unto us many evils, and that both 

Temporal, which are either 

civil, and merely human: Chap. 33.  
spiritual: Cap. 34.    
eternal: Chap. 35.      
Not in respect of us, because we are 

pilgrims on earth: Lib. 3. Chap. 1.  
Citizens of heaven, and heires of those eternal joys and happiness which infinitely exceed all worldly things. Chap. 2. 3. &c.             

THE FIRST book OF THE SECOND PART OF THE Christian warfare, containing diuers arguments, whereby wee may be armed against the temptations of prosperity, and persuaded to contemn worldly vanities, in comparison of Gods spiritual graces and heavenly joys.  

CHAP. I.  
Of the world, the second enemy of our salvation, and what it is.  
THere is none shall be thought fit to 
§. Sect. 1. That there is none crwoned, but he that dotle overcome. Apoc. 3. 21.  reign with Iesus Christ in the kingdom of heaven, but those who haue been conquerors here on earth; not of some small country or petite kingdom, for that great glory shal never be the crown of so mean a victory; nor( like Alexander) of the greatest part of the earths known territories; for so a man may attain to the height of this glory, and yet remain a slave to his own passions and ambitious lusts, and be a vassal after his victory to that which he seemeth to haue overcome. But he who will reign with Christ, must conquer the whole world, not with the sword and arm of flesh, but 
1. joh. 5. 4.  with the spirit of God, and the shield of faith, whereby he repelleth all the temptations thereof; both the charming allurements whereby he might be enfeebled, and the fiery darts of affliction and persecution, whereby he might bee discouraged; neither so admiring the one, nor regarding the other, as that he should suffer them to hinder him in his way to his heavenly country. Yea he must together with the world overcome the prince of the world, and all the power of hell; and which is a victory of greatest difficulty, he he must overcome himself, and his own corruptions; which conquest whosoever obtaineth, he putteth to flight these foreign forces at the first onset: whereas contrariwise it is in vain to haue warres abroad, if in stead of peace and subiection there be nothing but treason, discord, and rebellion at home; these inbred enemies being always ready to betray and lose, that which is recovered and won with great pain and difficulty, and to yield into the enemies power in a day, that which hath been got with a yeeres labour.  
Concerning the means of resisting and overcoming 
§. Sect. 2. That the world is sometime taken in good part, and so to be loved as a friend.  our first and chief enemy Satan, I haue already entreated in the first part of my Christian Warfare: And now it remaineth, that being assisted with the same spirit, wee encounter also the world, which is the second enemy of our salvation, and teach the weak Christian how he may so manage his spiritual weapons, as that he may be assured of a triumphant victory. But lest whilst we fight against our enemy, wee should bend our strength against those that bee our friends, because they are entitled by the same name, let us learn to distinguish the one from the other, and consider in what sense we are here to take the world, which is a word of ambiguous signification, and how it is to bee embraced as a friend, and how to be avoided or withstood as a mortal enemy. To this purpose wee are to know, that the world in the Scriptures is sometimes taken in a good, and sometime in an 
Act. 17. 24.  evil sense. In the former it sometime signifieth the whole universe and goodly frame of heaven and earth, and so it is an excellent creature of Gods making, approved as good 
Gen. 1. 3●.  by his own testimony, whereby the glory, wisdom and power of the mighty Creator is manifested and declared, according to that of the Psalmist: The heauens declare the 
Psal. 19. 1.  glory of God, and the firmament sheweth the work of his hands. Sometime it signifieth the whole earth and sea, which is appointed of God to bee the place of habitation for his creatures; in both which senses it is taken, joh. 1. 10. He was in 
joh. 1. 10.  the world, and the world was made by him: and in this signification also the world is good, saving onely that it is defiled with mans sin, as being the stage whereon he acteth all his wickedness. To this purpose one saith, that the world is 
1. joh. 5. 19. Mundus in maligno positus, non quòd mundus ipse sit malus; said quòd mala in mundo fiant ab hominibus, &c. Hieron. in 1. ad galat.  said to lye wholly in evil, not because itself is evil, but because evils are committed in it by men: even as the woods are infamed when they harbour theeues, and as wee hate the sword wherewith mans blood hath been  shed, and the cup in which poison hath been tempered, not because of any faultiness that is in them, but because of their wickedness who haue abused them unto evil. Sometime the world is taken for all mankind that liveth in the world, both good and bad, believer and infidel; and in this sense the Apostle saith, that by one man sin entred into the world, that is, into all mankind, 
Rom. 5. 12.  who were corrupted in Adam as sinning in his loins. Neither are we to hate and fight against the world, being understood in this general signification, lest wee should be found( like that currish Timon) haters of human society, and enemies of our own nature. Finally, the world sometime signifieth the faithful onely; not because they are of the world; for being in the world, Christ hath chosen them out of the world; but because the world was created, and is continually preserved for their use and benefit, namely, that it might serve as a place of trial, where they should be fitted for Gods kingdom, and a passage through which they might travell into their heavenly country, the new jerusalem. And in this sense it is said, that God so loved the world, that he gave his only 
joh. 3. 16.  begotten son, that whosoever believed in him should not perish, but haue everlasting life. And the Apostle saith, that God was 
2. Cor. 5. 19.  in Christ and reconciled the world unto himself, not imputing their sins unto them. And Christ is said, to be a propitiation or reconciliation, not for the Apostles and Disciples only, but for the sins of the whole world, that is, for al in the world that 
1. joh. 2. 2:  shall beleeue in him. Now in this sense wee are not to fight against the world, seeing it is reconciled and at peace with God, nor to loathe that which God so dearly loveth: yea we must love those who are of this world, as ourselves, as being subiects of Christs kingdom, and fellow members of his body.  
But this word is also taken in the Scriptures in evil part, 
§. Sect. 3. In what sense the world is to be reputed our enemy. 2. Tim. 2. 26.  and that most usually, and so it signifieth sometime reprobate, wicked; and vnbeleeuing men, who having yielded themselves over, as voluntary slaves unto Satan, for the wages of worldly vanities, willingly yield obedience unto him as their prince and sovereign, and submit themselves to be ruled by the law of sin, imprinted by him in their corrupt 
Rom. 7. 23.  natures, which is flatly opposed to the law of nature, written in the hearts of our first parents, and afterwards in the tables of ston, by the finger of God; opposing with all their malice, power and policy, against God, and the kingdom of Iesus Christ; hindering as much as in them lieth the prosperity, increase& propagation thereof,& hating, envying, and persecuting those, who will not be alured by any worldly baits to renounce the service of Christ, and to join with them in the service of sin and Satan. And thus the world is taken, joh. 15. 19. If ye were of the world, the world would 
joh. 15. 19.  love his own, but because ye are not of the world, but I haue chosen you out of the world, therefore the world hateth you. And 16. 20. Ye shall weep and lament, but the world( that is, the wicked 
and 16. 20.  of the world) shall rejoice. And this is that world, which the Apostle John saith lieth wholly in wickedness, and is therefore 
1. joh. 5. 19.  excluded by our saviour Christ from having any part in his prayers, or benefit by his mediation: joh. 17. 9. I pray for them, I pray not for the world. Now these are called the 
joh. 17. 9.  world, because they are the worlds citizens, which mind only worldly things, and setting their hearts and affections vpon the earth and earthly vanities, do in comparison thereof 
Dicuntur improbi mundus quoniam configurati sunt huic mundo. August.  contemn God and his kingdom.  
sometime by the world are signified worldly things, which Satan and wicked men use as means to draw men from the service of God, to the service of sin; whether they be alluring baits whereby they entice unto wickedness, as pleasures, 
1. Cor. 7. 31.  profits and preferments; or discouragements, whereby they seek to dishearten and hinder them in the way of godliness, as troubles, afflictions, and persecutions.  
And sometime both these are joined together, in which sense the Apostle Paul saith, that he was crucified to the world, 
Gal. 6. 14.  and the world to him; where by world he understandeth whatsoever in the world, whether men or other creatures, are opposed to the kingdom of Christ, all which were as little valued by this holy Apostle, as a crucified or dead man esteemeth of the things of the living. And so the Apostle John joineth them, though not in the same word, yet in the same sentence, 1. joh. 2. 15. love not the world, nor the things of the world. And thus wee will take the world in this discourse; understanding thereby whatsoever in the world▪ either in it own enature, or through abuse, allureth us to the service of sin and Satan, or discourageth and hindereth us in the service of God, and the means of our own salvation; whether it be wicked men, or the creatures abused by Satan and our corruption, as occasions and motives unto evil. Or more briefly thus: whatsoever in the world is the instrument of the dixell, to draw us unto sin.  
Whereby it appeareth that wee are not to oppose against, 
§. Sest 4. How wicked worldlings are to be hated.  as our enemies, and to pursue with our hatred, wicked men in the world absolutely, or as they are men, but respectively as they are wicked, and hating their sin we may, yea wee ought to love their persons, as being the creatures of God in 
Cum hominibus pacem habebis, bellum cum vitijs.  respect of their essence, who haue in them( how wicked soever) some good natural parts, and common gifts of the spirit, which precious pearls are to be valued even when they are found in these filthy dunghills. And as our hatred ought not to be general and absolute in respect of the object, so in respect of the quality it should not be deadly and malicious, but it must bee mixed and sweetened with compassion and commiseration, yea with sorrow of heart, that they are no better, and with a desire of their conversion and amendment, that so enmity ceasing▪ they might become worthy of our love. Our hatred must( like our saviour Christs anger) 
Mark. 3. 5.  be joined with holy mourning, because their hearts are so hardened in sin; and though we are to esteem them enemies, yet our eyes( like Dauids) must gush out with riuers of 
Psal. 119. 136.  waters, because they haue not kept Gods law. The like also may be said of all other creatures in the world, abused by Satan and his wicked imps, as baits to 'allure us unto sin; which are to be contemned and loathed, not in their own nature, but in respect of the abuse onely, as afterwards shall appear.   

CHAP. II.  
Of the nature and quality of our enemy the world.  
ANd thus haue I shewed what the world is, and as 
§. Sect. 1. That the world is evil and wicked in itself, yielding obedience to Satan, as the prince thereof.  it were haue singled our enemies out of the company of our friends; lest our love of these should slacken and abate our zealous courage in opposing against our mortal foes; or our hatred of those should make us to dislike and hate our wel-deseruing friends. In the next place we will consider of the nature and quality of our enemy; and then show his weapons and forces which he useth in this fight, that so wee may know the better how to avoid his fury, and to arm ourselves against the encounter. And for the cleared of the former wee will briefly show what the world is in itself, and then respectively what it is to vs. In itself, the Scripture saith of it, that it is evil, yea so evil, that Christ Iesus spared not to give his own most precious 
Gal. 1. 4.  blood, to deliver his seruants out of this spiritual Egypt: and lest wee should think that this evil hath but a little tainted it, or that it is corrupted but in part only, the Apostle John telleth us, that the whole world lieth in wickedness, 
1. joh 5. 19.  not a little sprinkled or dipped, but sourced and sunk into a deep and bottomless gulf of sin. The which will more manifestly appear if wee consider that this wicked world, like a rebellious traitor, hath denied and refused to haue the Lord and great Creator of heaven and earth for his sovereign and King, and will not yield any obedience unto his laws and commandements, but contemneth his promises and rewards, as also his threatenings and punishments. And contrariwise hath submitted himself to Satan as his prince and governor, yielding obedience unto his will, and subjecting himself to be ruled by the law of sin, for the wages of worldly vanities, as pleasures, profits, and preferments. Whereof it is that in the Scriptures the divell is called the 
joh. 12. 31. and 16. 11. Ephes. 2. 2.  prince of the world, and the 
Ephes. 6. 12. Ephes. 2. 2.  governor therof; not because he is indeed the ruler and governor of heaven and earth, to dispose of all at his pleasure( for this is Gods royal prerogative; whose slave and vassal Satan is, and forced to do his will when he most opposeth it) but because he ruleth in the children of disobedience, having them always 
2. Tim. 2. 26.  ready as his devoted bond slaves to do his will: who are called the world, because they set their hearts and affections vpon it; it being the nature of love to transform as much as may be the lover into the nature of the thing beloved, and so to denominate the one according to the name of the other. Yea he not only as a king ruleth their outward actions, but also in their hearts and consciences, causing them to yield unto him free, willing and absolute obedience: and therefore he is also called the god of the world, 
2. Cor. 4. 4.  who with his mists of falsehood blindeth the eyes of infidels and worldings, so as they cannot see his ugly filthiness and palpable lies, nor the divine purity and excellency of their Creator, and the glorious light of his truth.  
And as the world yeeldeth this subiection unto Satan as 
§. Sect. 2. That the world sighteth under Satan against God.  his king and sovereign, so also it maketh choice of him for his captain and chief commander, receiving his colours and cognizance, marching under his conduct, and fighting under his standard with like inveterate malice, both against God himself, and all his Church and children. Against God the world opposeth with such deadly and implicable hatred, that it is impossible for any to 
1. joh. 2. 15.  adhere unto the world, but he must necessary be divided from God; nor 
Matth. 6. 24.  serve it, but he must neglect and disobey the Lord; nor 
james 4 4.  love it, but God and he must be at enmity. Neither doth it onely oppose against the divine nature, but also against every person of the deity; it rebelleth against God the Father and Creator, by refusing to serve him as his creature, but contrariwise disobeyeth his will, and desperately rejecteth all his commandements, yielding voluntary obedience to his arch-enemie the divell; it 
joh. 1. 11.  receiveth not the son Iesus Christ as it saviour and Redeemer, but treadeth under foot his precious blood, and maketh but a mock of all his sufferings, neither doth it 
joh. 14. 17.  receive the holy Ghost the sanctifier, but checketh all his motions, and scorneth all his sanctifying and saving graces, preferring before them worldly ●oyes and base vanities of no value. Needs therefore must the world be exceeding wicked, which submitteth itself to bee ruled and guided by that wicked one Satan; needs must it be outrageously evil, which purposely and maliciously opposeth itself against God the author and fountain of all goodness.  
And thus we see what our enemy is in himself: now to 
§. Sest. 3. That the world is a most dangerous enemy.  us he is exceeding dangerous; for he is so maliciously subtle, so treacherously cruel, and armed with such forces and power, that unless the Christian man be well sitted with the spiritual armor, and mightily strengthened and defended with the spirit of God, he is sure either to bee vanquished and overcome, or else to receive shameful foils. This danger is by one thus described: There( saith he) is the world, 
Mundus ergo est ubi malitiae plurimum, ubi sapientiae modicum, &c. Bernard.  where as there is much m●lic●, little wisdom, where all things are limie and catching, all things slimy and slippery, all things covered with darkness, and beset with snares; where souls are endangered and bodies afflicted, where all is vanity and affliction of spirit. Another saith, that the world is pitch, which defileth those who come near it with the least touch: It is bird-lime, 
Dugo Philonius, in Tiliano, de scient. benè morien. fol. 28.  which entangleth his admirers with sin and eternal death; it is a snare, which with his pleas●res and riches, as it were offered baits, allureth and catcheth unwary men, and draweth them with it into the net of destruction: and therefore impossible it seemeth to me that he who liveth according to the laws of the world▪ should pass away hence pure and undefiled▪ from the filth of the world. In respect of which danger the world is fitly compared to a perilous sea, in which howsoever some escape shipwreck, yet none escapeth danger. For with vain hopes as with a prosperous gale of wind, men are alured to hoist up the sails of their desires, and to enter into this▪ porillous passage and course of worldlings, but before they can arrive at the wished haven, they encounter a thousand desperate dangers; one while they are tossed with tempestuous storms of troubles, crosses, and vexations; sometime lifted up with their hopes, as though they should touch the heauens; sometime dejected and cast down with fear, as though they should bee swallowed in the gulf and( as it were) hell of despair; now they are in danger to dash against the rocks of violence and oppression, and soon after to split their ship vpon the sands of treachery and falsehood: sometimes they are carried into an uncouth vastnes in hazard to lose themselves in the bywaies of error, unless following the advice of their skilful Pilots, Gods messengers and Ministers, they suffer themselves to be guided and directed with the carded of Gods word: sometime they are driven into the straits, where they are beset with perils, here Scylla, there Charybdis, being ready to fall into the one, whilst with improvident care they avoid the other. Which being passed, their danger is not past; for though the storm, rocks and sands spare them, yet are they beset with ten thousand wicked fiends, which like cruel pirates are ready to rob them of all those rich wears of Gods spiritual graces, and to enchaine them in their galleys of endless bondage. But say they are not encountered with these rough dangers of troubles and crosses, say that they haue a faire calm of prosperity, and a comfortable shunshine of worldly favours; surely howsoever their security may be much more, yet their danger is not abated, yea rather it is much increased. For being thus encalmed, they haue neither power nor will to go forward to the blessed haven of eternal happiness, but contrariwise being bewitched with those Syrens songs of carnall-alluring pleasures, they cast themselves headlong into the gulf of perdition, they now devouring them which before alured them. This danger by another is thus expressed: This world( saith he) is to Christians a dangerous sea: for as the 
Ambros. in Rom. 8.  sea being stirred with adverse storms doth mount aloft, and causeth a tempest to the passengers; so the world being moved with the conspiracy of wicked men, doth trouble the mindes of the faithful, and with such diversity is this effected by the enemy, that a man can hardly know what is first to bee avoided: for if higher powers cease to oppose, it exasperateth the mindes of private men against us; if their rage be also appeased, it setteth all on fire by those who are of a mans own family; and if this also be quieted, by his art he setteth discord between brethren and near kindred, that so tempestuously beating vpon the house on every of the four corners, he may on one side or other cause a ruin. For which cause it is with one consent to be fled from of all Christians, &c. And this he enforceth elsewhere: Flee( saith he) the sea of the world, and thou shalt not need to fear shipwreck, 
Ambros. in luke. 4. tom. 5.  &c. In the sea when as the winds rage, though all be not cast away, yet all are subject to great danger.  
But how dangerous this enemy is, it will better appear, 
§. Sect. 4. That the world is a malicious enemy.  if we do consider the will and ability, the malice and power thereof; which if they be in an high nature and degree joined together, the peril must needs be out of measure perilous.  
Concerning the malice of this enemy, it is exceeding great and vnreconcilable, inveterate and perpetual. For as taking part with our arch-enemie Satan, it maliciously opposeth against God, so also against all those who profess themselves his children and seruants. And as the Libbard so hateth man, that with furious malice it will fly vpon his picture or image, so this Serpents brood the world, as it maligneth God himself, so also with like hate it pursueth those in whom the image of God is repaired. And as with outrageous malice and deadly outrage it persecuted our head Iesus Christ, so with equal fury it rageth against all the true members of his body. Of this our saviour gave us warning, joh. 15. 18. If the world hate you, you know that it hated me before 
joh. 15. 18. 19.  you. 19. If ye were of the world, the world would love his own; but because ye are not of the world, but I haue chosen you out of the world, therefore the world hateth you. 20. Remember the word that I said unto you, the seruant is not greater then his master. If they haue persecuted me, they will persecute you also. And this appeareth by continual experience even from the beginning of the world. cain a wicked worldling persecuteth and murdereth his religious brother Abel, as soon as he saw that God respected him. The sons of men with giant like fury oppress the sons of God, the Sodomites malign holy Lo●, ishmael persecuteth Isaac, Esau jacob, the idolatrous Egyptians cruelly oppress Israel, the people and Church of God, with more then barbarous fury, Saul pursueth david, I●sabel the true Prophets, the heathenish Gentiles the Church of the Iewes, the Scribes and Pharisees, Christ and his Apostles, and the vnbeleeuing Pagans, the believing Christians. In a word, there was never any escaped, but assoon as they haue been friends with God, they were presently accounted the worlds enemies; and no sooner doth God receive them into favour, but the world pursueth them with malice and hatred.  
But as the world is exceeding malicious, and therefore 
§. Sect. 5. That the world is a subtle enemy. Luke 16. 8.  willing; so also it is very powerful, and therefore able to hurt us, seeing neither policy nor strength is wanting unto it; for the children of this world are wiser in their generation then the children of the light, as the wisest of men, and wisdom of God, giveth testimony; and a thousand cunning sleights they haue to deceive us, and ten thousand subtle policies to betray and cirumvent vs. So that Christian wisdom which dares not exceed the bounds of simplicity and truth, seemeth unto them doltish sottishnes, and sillie foolishness; and in regard of their advantages of dissimulation, lying, and base treachery, it were most easy for them to overmatch and go beyond them, did not the Lord by his infinite wisdom and power defeat their policies, and convert the wisdom of these Ahitophels into mere foolishness.  
So also it is exceeding strong both in it own strength, 
§. Sect. 6. That the world is a powerful enemy in regard of it own strength.  and in respect of the great forces which our own corrupt flesh doth minister unto it. In itself it is so puissant, that Satan maketh choice of it as his chief champion to fight against us; it is his right hand wherewith he striketh us; it is the armorie which affordeth unto him all those mortal weapons wherewith he woundeth us; it is the treasury which yeeldeth unto him all that wages whereby he hireth us to offend God, and all those alluring baits wherewith he enticeth us unto sin: neither could Satan hurt us with his sharp hooks of hellish temptations, unless they were covered with the sweet baits of worldly vanities; he could not get us stoop, and entangle ourselves in his nets and lime-twigs of sin and wickedness, unless he used stales in our own likeness, and betrayed us by the example and persuasions of men like unto ourselves. Thus he enticed eve with a faire apple, the sons of God with the beauty of the daughters of men, Lot with the pleasures of Sodom, Achan with the wedge of gold, the chief of the Iewes with the glory of the world: yea in these hairs of worldly vanities his strength so mainly lieth, that when he was to use all his policy, and employ all his forces, to get the victory of the son of God himself, he maketh choice of these worldly weapons, and enticeth him to sin by offering unto him the baits of worldly necessaries, honours and preferments; 
Matth. 4. 11.  with which when he could not overcome, he fleeth from him as despairing of victory. So that wee may here learn, that Satans chief strength consisteth in the worlds aids, and that in the conflict of temptations he will flee, when the world cannot overcome, as despairing of the conquest when his chief forces fail him.  
Neither doth Satan with his own soul hands offer unto us these baits and bribes to 'allure us unto sin, but he chooseth as his messengers and deputies those who are in our own likeness, and covered with the same flesh. He enticeth chast joseph to commit vncleannes, by the persuasions of his wanton mistress; the Israelites to filthiness, by the wicked Moabites; the people of God to idolatry, by the example of the cursed nations, and Salomon by his outlandish wives. Whereby it cometh to pass that his counsels haue more free audience, his persuasions greater authority, and his gifts wherewith he allureth us to commit sin, are less suspected and mistrusted. By all which it plainly appeareth that the worlds forces are not weak, seeing in them consisteth Satans chief strength, and that his power and policies are not securely to be contemned, seeing our arch-enemie the divell placeth in them his chief confidence for the obtaining of victory.  
But no little are these forces strengthened for our overthrow, 
§. Sect. 7. That much strength is added to the wo●lds forces through our corruption.  through the aid and help which our own corrupt flesh ministereth unto them. For as the world is Satans wildfire, wherewith he inflameth us; so our flesh is the tinder which receiveth and nourisheth this fire, as soon as it is cast into it; and such a near league of friendship there is between our flesh and worldly vanities, that Satan can be no more ready to offer, then it to receive this wages of sin: whereof it cometh to pass, that when by the word of God, or the motion of his holy spirit, we think vpon these earthly vanities, that wee may learn the better to flee and contemn them, they stick to our fingers when wee would throw them away, they catch us when we would flee from them; and being ensnared with these worldly lime-twigs;( like the sillie bide) the more wee struggle to get out, the more we are entangled and disabled. So that it fareth with us as with the foolish lover, who fond loving, but yet worthily disliking his ill-deseruing mistress, groweth to a seeming resolution to forsake her company, and armeth himself with many forcible arguments to strengthen him in his purpose; but at the next meeting he is so alured with her looks, and so bewitched with the least apparance of a proffered favour, that he doteth on her again with more wonted fondness. The reason hereof is, because it is as natural for our corrupt flesh to love the world, as for the loose youth to love the cunning harlot, for the water to run down the hill, the fire to ascend upward, or for the tender hearted mother to love her dear bought and only babe. So that it needeth no arguments to persuade us to embrace his sinful vanities, for only the sight of them is sufficient to 'allure us, our own affections more violently drawing us, then the enticing eloquence and well framed reasons of the best persuading orator. 
§. Sect 8. The power of the world shewed by the experience of former times.   
But if wee would haue yet a more plain and even palpable demonstration of the great power and pvissance of this our enemy, let us propound the experience of former times, and of our own daies, and take a view of those trophies of victory, which the world hath erected in all ages for the eternising of his own glory; and you shall find that the greatest Potentates of the earth, the great Commanders of conquering armies, they who haue most excelled in wisdom and policy, in power and fortitude, in temperance and in all other civil and moral virtues, haue after all their victories, been vanquished by the world, fettered in the chains of his vanities, tied to his triumphant chariot; offering themselves even after they haue subdued the greatest part of the earth, to become the worlds slaves and sworn vassals, for the base and contemptible wages, either of windle honors, uncertain riches, or carnal pleasures. Neither hath this been the case of the worlds devoted seruants onely, but of the stoical contemners of the world, who having cast down the gauntlet of defiance, and as it were challenged to fight with it in single combat; haue at unawares received foils, in the very time of challenge, with their own weapons, affecting the praise of the world by their dispraises of it, and being tickled with vain pleasure, whilst they haue declaimed against the vanity of pleasures; and when as by the weight of their arguments they haue overcome their epicurish aduersaries, themselves haue been overcome with pleasure no less vain and carnal, although more subtle and refined. Yea this puissant enemy hath not only conquered the heathen multitude, and ruled amongst them as an universal Monarch,( for if this were all, his power were not so terrible, seeing they wanted a captain to guide them, spiritual eyes to direct them, and the shield of faith which might beate back the force of the worlds furies) but not contented with his own territories and dominions, he hath made fearful inroads even into the holy land, and hath fought many fierce battels in the midst of Gods visible monarchy, vanquishing some of Gods professed seruants through their own treachery or cowardice, and leading them captive to do his will; foiling many even of his great Worthies, through their secure negligence; and finally murdering and killing( though not overcoming) others, who resisted his fury and would not yield. In the foremost rank was Saul, whom of Gods elected and anointed king, he made his own devoted vassal; Absalon, whom of the son of a holy and religious king, he made with the bait of honour a bloodthirstie rebel, and( it is to be feared) the son of perdition; Demas, who of a disciple became an apostate; and Iudas, who being hired with the wages of iniquity, of an Apostle became a divell. In the second was just Noah foiled with intemperance, righteous Lot defiled with filthy incest; the ten Patriarkes, some of which were overcome with lust, some stained with blood, and all overborne with pride ●●d bitter envy; holy david, first defiled with lust, and then imbrued with innocent blood, the fear of God for a time being beaten back with the fear of losing his credit in the world: religious Ezechias swollen with a cruel blow of vainglory which the world gave him, through his great conceit of his riches and treasures; a disease much more dangerous then that swelling sore, of which through the mercy of God he had recovered. And to these we might add the strong samson, and the wise Salomon, whom the world overcame by his female forces; and the Disciples themselves, envying one anothers greatness, and contending for superiority there, where the meanest inferior is much more glorious then the earths greatest Monarch. In the last march that army of glorious Martyrs, against whom the world raged with barbarous cruelty, and so far preu●●led in the fight, that he foiled, yea murdered their bodies, though he could not hurt their souls, they being invincible and immortal.  
But leaving former ages, let us come unto our own, 
§. Sect. 9. The power of the world shewed, by the experience of these present times.  where we may observe a world of victories, which the world hath through his force and cunning obtained, even in these latter times, which are still fresh in our memories and daily subject to our view. And to say nothing of the barbarous Heathen and wild Indians, who scarce aclowledge any other master( unless it bee the prince of the world) nor expect any other wages but what is paid unto them out of the worlds exchequer; to pass by the Turkes and Saracens, the worlds denoted vassals and sworn souldiers, waged by him to fight continually against the kingdom of Iesus Christ; and not to speak of the whole kingdom of the Romish Antichrist, whose whole religion is nothing else but a mixture of superstition, hypocrisy, and worldly policies, of purpose invented and contrived, that they may attain their worldly ends, and maintain their glory and authority, enrich their chests, and wallow themselves in the filthy sink of voluptuous pleasures; even amongst ourselves who haue given our names to Iesus Christ, and do make profession of his holy gospel; how many are there, who having in their baptism taken vpon them the badge of Christian profession, do make apostasy from their saith, and in the whole course of their lives show, that they are professed worldlings, serving this wicked master with all their thoughts, words& works, for the wages of worldly vanities; minding onely earthly things, and being in their cogitations and hearts fast glued unto the ground, so as they haue never any leisure to lift them up in any holy and heavenly meditations; talking of nothing but of their worldly businesses and delights, and how they may compass& achieve their worldly designs; and all their actions aiming at this mark how they may increase or continue their riches, pleasures or preferments? How many are there( who not daring for fear of that hellish condemnation, which they hear is so terrible, to give themselves over wholly to the service of the world) do notwithstanding unequally share themselves between God and Mammon, giuing the world their hearts, yea and their bodies too, saving that they do an hour or two in a week, make( as it were) a tender of them to the grand Lord▪ offering unto him the small pepper corn of their outward devotion, for fear of forfeiting the tenor of their salvation? How many disguized hypocrites are there, who offer unto God more service, but with as small devotion, and professing religion, oftentimes with show of zeal more then ordinary, do notwithstanding secretly reconcile themselves unto the world, swearing unto him their allegiance for the hire of earthly trifles? who offer unto the Lord only the sacrifice of their lips, and take vpon them the vizard of religion, that their show of godliness may increase their gain, and set forward their worldly ends; but when God and the world, religion and their pleasure, profit and preferment, are so divided, that they cannot together be embraced, then they vnmask themselves, cast aside the Lords livery; and openly profess that if they must haue but one, then the world alone shall be their Lord and master.  
And all these proclaim the worlds force and power by 
§. Sect. 10. That the world often prevaileth with Gods seruants.  their utter overthrow and base slavery. But how many are there besides who in the sincerity of their hearts serve the Lord, and fight under his standard, who feel often the force of the worlds blows, and receive deep and grisly, though not mortal wounds, in this conflict? How many are there who having escaped out of the divels slavery, and had the vpper hand in many combats of tentation, after they haue put him to flight, and obtained a glorious victory, are pursued and overtaken by the world, which encountering and closing fast with them, either casteth them down, or grievously foileth them, by wounding their consciences with some known sin, or maketh them to stand still, or at least exceedingly hindereth their race in the course of christianity? How many are there who haue lost their first love, and are much abated in their zeal, becoming could and negligent in the duties of Gods service, and in the works of mercy and charity towards their brethren, after that the world hath combated with them? And yet alas so secure we are, that though this enemy be much more dangerous and pernicious then Satan▪ himself, overcoming more through his treacherous flatteries, then his grand captain by his open violence, yet the most think not of it, as of a mortal foe, but as though it were a kind friend, they impart unto it a great share in their love and affection, esteeming it above Gods spiritual graces whilst they haue it, and mourning with sorrow and bitter grief when they are forced to part from ●t. And howsoever they profess enmity against the world, as being commonly reckoned for one of the enemies of our salvation, yet their quarrel is but against an idle name: for as for the nature of the world, what it is, and the dangerous effects which it worketh, they know it not, much less do they with any care furnish themselves with such spiritual weapons as might enable them to fight against it. Whereof it cometh to pass that they are vanquished by the world at unawares, and live in subiection to this dangerous enemy, and never feel the burden of their bondage, because it is sweet and pleasing to the flesh.   

CHAP. III.  
Reasons to move us to resist and fight against our enemy the world.  
ANd thus haue I shewed the dangerousness of this 
§. Sect. 1. God commandeth us to oppose against the world.  enemy, both in respect of his malice and power, by the first whereof is inferred the necessity of the fight; for such is his malice that he will harken unto no peace, but if we will not overcome him, he will surely overcome us; by the other carnal security is taken away, and wee stirred up with all diligence to prepare ourselves against the encounter; seeing wee are not to fight against a weak and contemptible enemy, but against a politic and powerful champion, with whom few haue combatted, but either they haue been shamefully foiled, or utterly overthrown. But that we may the rather be encouraged to proclaim war against the world, with which we are too too prove in our own corrupt nature to be in league and amity, let the reasons following induce vs. First, the Lord hath by special commandement enjoined us to haue no amity or correspondency with the world and worldly vanities, but to renounce and contemn it, both in our actions, and also▪ in our hearts and affections, as being unworthy both our labour and our love. The former, Rom. 12. 2. Fashion not yourselves like unto this world but be ye changed by 
Rom. 12. 2.  the renewing of your mindes. And elsewhere he willeth us, to use this world as though wee used it not, as being a false and treacherous friend, who will deceive and betray us when we most trust it, because( saith he) the fashion of this world goeth away, or as the words may more fitly signify, be cause the beauty and glory of this world doth seduce us, and like a false guide misleadeth in directing. The other, 1. joh. 2. 15. love 
1. joh. 2. 15.  not the world, nor the things that are in the world, &c.  
The second argument may be taken from the passion of 
§. Sect. 2. The second reason taken from the passion of Christ.  Christ: for he  shed his precious blood to cleanse us from these worldly and wicked lusts, and victoriously triumphed over the world vpon his cross on our behalf, not that wee should yield ourselves to the subiection thereof again, being thus dearly redeemed from it, not that wee should still haue our hearts and affections fast nailed to the earth, and glued as it were unto worldly vanities, but that wee should contemn and tread them under our feet, as being partners in his victory, and that being risen with Christ, in glorious triumph over them, we should seek those things that 
Col. 3. 1. 2.  are above, where Christ sitteth at the right hand of God, and set our affections on things that are above, and not on things which are on the earth. And though our abode be vpon the earth, yet our conversation should be in heaven, from whence wee look 
Phil. 3. 20.  for a saviour even the Lord Iesus Christ; in comparison of whose infinite worth we are with the Apostle Paul to esteem all earthly things dross and dung, yea even loss that wee may 
vers. 8.  gain him. And this argument the Apostle Peter useth to encourage us to fight against and forsake worldly lusts: 1. Pet. 4. 1. For as much as Christ hath suffered for us in the flesh, arm 
1. Pet. 4. 1. 2.  yourselves likewise with the same mind, which is; that he which hath suffered in the flesh, hath ceased from sin. 2. That he hence forward should live( as much time as remaineth in the flesh) not after the lusts of men, but after the will of God. 3. For it is sufficient for us that wee haue spent the time past of the life after the lust of the Gentiles, walking in wantonness, lusts, drunkenness, in gluttony, drinkings▪ and in abominable idolatries, &c. amongst which one of the most hamous and commonest is, to set up the world as an idol in our hearts, which should bee the temple of the holy Ghost.  
The third argument is taken from vnauoidable necessity: 
§. Sect. 3. The third reason taken from necessity of this fight, seeing the friends of the world are enemies to God.  for first it is necessary that we fight against the world; or else we shall fight against God, there being opposition between them without mean, and therefore no neutrality admitted, but whosoever joineth not with God, is on the worlds part, whosoever loveth the world hateth God, and who so loveth God hateth the world. This is plain, Iam. 4. 4. Know you not that the amity of the world is enmity with God? whosoever 
james 4. 4.  therefore will be a friend of the world, maketh himself the enemy of God. And the Apostle John useth it as an argument to dissuade us from the love of the world, because wee cannot love the world and God too. If any man( saith he) love the 
1. joh. 2. 15.  world, the love of the father is not in him. For as soon as the love of God is  shed abroad in our hearts, it moveth us to love him again, who hath thus dearly loved us, and loving him to love his friends also,& to hate his enemies. As soon as we are reconciled unto God and become his seruants, we presently oppose against all those who make opposition against our Lord and master, and when as wee are made his sons by adoption and grace, we cannot choose in our filial affection, but take our fathers part, breaking off all friendship with those which are his enemies, and making war against those who fight against him▪ To this purpose the Apostle saith, that as soon as the grace of God, that is, the doctrine of 
Tit. 2. 11. 12.  grace and reconciliation, doth appear, it teacheth us to deny ungodliness, and worldly lusts, and to live soberly; and righteously and godly in this present world. So that the love of the world and the love of God, peace with the world, and peace with God, will not stand together. And therfore the Apostle Paul saith, that Demas forsook him, and together with him the 
2. Tim. 4. 10.  service of God, when he began to embrace the world. And our saviour telleth us plainly, that no man can serve these two masters, being so opposed one against the other, for either he shall hate the one, and love the other, or else he shall lean to the 
Matth. 6. 24.  one, and despise the other: ye cannot( saith he) serve God and mammon. As well then may we reconcile fire and water, light and darkness, righteousness and unrighteousness, Christ and Belial, as God and the world: and therefore when Iehosaph●●, though otherwise a godly King, would haue been friends to both, the Lord sendeth jehu the Prophet unto him with an embassage of sharp reproof. Wouldest thou( said he) help the wicked, and love them that hate the Lord? therefore for this thing, the wrath of the Lord is vpon thee. 2. Chro. 19. 2. 
2. Chron. 19. 2. §. Sect. 4. unless we renounce the world, we are not of the number of the faithful.   
Secondly, of necessity wee must renounce the world, and flying out of this spiritual Babylon adjoin ourselves unto the kingdom of Iesus Christ, or else we cannot be reckoned in the number of the faithful, nor haue any part in their privileges. Wee must bee sheep of Christs flock severed from the goates, or else we shall haue no share in the benefit of his death and intercession. For Christ hath chosen his faithful ones out of the world, and hath disfranchised them of all the carnal liberties thereof, as soon as he made them partakers of that glorious liberty of being the sons of God. So he saith, that because the faithful are not of the 
joh. 15. 19.  world, but he had chosen them out of the world, therefore the world hateth them. And more plainly elsewhere: They( saith 
joh. 17. 16.  he) are not of the world, as I am not of the world. And as those who adhere to the world cannot be reckoned in the number of the faithful, so can they haue no interest in the death and mediation of Christ, or in any other benefits which are appropriated unto them, as their peculiar privileges. For Christ laid down his life for his own sheep, and not for goates 
joh. 10. 15. joh. 15. 13.  and wolves, he best●wed his life for his friends alone, and therefore not for worldlings, who are strangers, or rather professed enemies; he gave himself for his Church, and consequently 
Eph. 5. 25.  those who are severed from the communion of Saints, and adhere to the world, which is the synagogue of Satan, haue no interest in this gift▪ And as they haue no part in his death, so neither any benefit in his intercession; for himself hath excluded them in that divine prayer which he made to his father: I pray( saith he) for them, I pray not 
joh▪ 17.  for the world, but for them which thou hast given me. here therefore wee are put to our choice; either wee must▪ renounce the world, or renounce our part in Christ; we must with the blessed Apostle be crucified and die to the world, 
Gal. 6. 14.  or else wee can haue no benefit in the death of Christ; wee must cease to be citizens of the world, and disclaim our interest in his sinful vanities, or we shall haue no part in Christs mediation and intercession. Take then which you will, for both you cannot haue; and thrice blessed is he that chooseth the better part, for that shall never be taken from him.  
Thirdly, of necessity wee must undertake this combat against 
§. Se●t. 5. Christian religion requireth that we should renounce the world.  the world and worldly vanities, because our religion in a great part doth consist in abandoning of them, whereof it is that at our first entrance into the course of christianity, when as in our baptism we take vpon us the name of Christ, wee renounce the world with all the vain pomp and glorious vanities thereof, and profess that we will courageously fight against them under the standard of Iesus Christ. As soon therefore as wee cease this fight, and become friends with the world, setting our hearts and affections more vpon worldly vanities then vpon spiritual things, we steal out of Christs camp like runagate souldiers, we cast aside Christs livery, we slide back from our religion in truth, whatsoever wee profess in words, and joining in league with Christs enemy wee traitorously make war against him. To this purpose the Apostle james saith, that pure religion and undefiled 
james 1. 27.  before God, even the Father, is this, to visit the fatherless and vidowes in their adversity, and to keep a mans self unspotted of the world. The which we cannot do unless we abandon and renounce it; for this pestiferous air infecteth all that live in it, and as impossible it is to haue familiar conversation with this wanton harlot, and not to bee inveigled in her bands, and defiled with her vncleannes, as to live in a mill and to keep ourselves clean from meal and dust.  
Fourthly, the necessity of leaving the world and renouncing 
§. Sect. 6. The way of the world is the way of sin.  carnal vanities hereby appeareth, in that whilst we continue in the way of the world, wee are in the way of sin, and the way of sin is the way of death and destruction. So the Apostle saith, that Christ hath quickened us that were dead 
Ephes. 2. 1. 2.  in trespasses and sins, wherein in time past we walked according to the course of the world▪ and after the prince that ruleth in the air, even the spirit that now worketh in the children of disobedience, &c. And the Apostle John saith, that the whole world 
1. joh. 5. 19.  lieth in wickedness. If therefore if wee will not break off company with the world, wee walk with it in the way of sin and death. If wee make the world our bedfellow, well may our corrupt flesh think our bed soft as down, and sweet as roses, and so cause us to sleep a dead sleep in carnal security; yet in truth like filthy swine wee wallow in the sink and puddle of sin and wickedness; and if ever wee awake out of this spiritual lethargy, we shall see our estate most desperate and damnable, ti●l we be severed from this companion, and cleansed from that filthiness, wherewith he hath defiled vs. So that wee may conclude where the holy Psalmist began, Psal. 1. 1. Blessed is the man that doth not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of scorners.  
Fiftly, if wee will be the seruants and Disciples of Iesus 
§. Sect. 7. We must fight against the world if we will be Christs disciples.  Christ, we must of necessity make war against the world, for it will haue no peace with us, but as soon as it discerneth that we are chosen by him, it will pursue us with mortal hatred; so that wee must fight against▪ it, or it will fight against us, and so destroy us for want of resistance; unless wee can be content to renounce the service of our saviour, and yield ourselves as slaves to the world, sin and Satan, who will reward us for the present with the wages of vanity, and afterwards with the wages of death. And this argument the Apostle Peter useth, 1. Pet. 2. 11. dearly beloved, I 
1. Pet. 2. 11.  beseech you as strangers and pilgrims, abstain from fleshly lusts, which fight against the soul.  
sixthly, if we do not fight against the world, but suffer our 
§. Sect. 8. We become apostates if we fight not against the world.  selves to be again defiled with worldly lusts, after that Christ hath  shed his blood to wash and cleanse us, wee shall fall into a fearful relapse, and make our latter end much worse then our beginning; we shall like filthy dogges return to our vomit, and with the sow that was washed, to our wallowing in the mire. And this the Apostle Peter plainly affirmeth, 2. Pet. 2. 20. For if they( saith he) after they haue 
2. Pet. 2. 20. 21.  escaped from the filthiness of the world, through the knowledge of the Lord, and of the saviour Iesus Christ, are yet tangled therein again, and overcome, the latter is worse with them then the beginning. 22. For it had been better for them, not to haue known the way of righteousness, then after they haue known it, to turn from the holy commandement given unto them, &c.  
The fourth argument to encourage us to this fight against 
§. Sect. 9. The fourth reason taken from our assured hope of victory.  the world and worldly vanities, is our assured hope of obtaining victory: for howsoever( as hath been shewed) the world is a malicious, politic, and puissant enemy, and we( being considered in ourselves) are altogether unable to make resistance, seeing our nature is weak, and our forces frail, and which is worst of all, that weak strength we haue being divided, and civil warres at home, ourselves contending against ourselves, and the flesh which is our greater and stronger part, rebelling and lusting against the spirit, and traitorously joining with the world to work our overthrow: yet being by a lively faith knit unto Christ, assisted with his spirit, and armed at all points with the spiritual armor of his sanctifying and saving graces, there is no doubt of getting victory. For we do fight against but a conquered enemy, whom Christ already hath subdued, not onely for himself, but also for all us that are true members of his body. And this argument of encouragement our saviour useth, joh. 16. 33. In the world( saith he) ye shall haue affliction, 
joh. 16. 33.  but be of good comfort I haue overcome the world. Yea this conquest Christ obtained at an high rate, for he gave his life to free us from the worlds thraldom, as the Apostle witnesseth, Gal. 1. 4. which gave himself for our sins, that he might deliver 
Gal. 1. 4.  us from this present evil world. And therefore having so dearly bought this victory, and our freedom, he will not suffer his pains to be spent in vain, but having all power in heaven and earth committed unto him, he will give us also strength to overcome, if we will lay hold on Christ by faith, profess ourselves his souldiers and seruants, and valiantly fight under his standard, against these spiritual enemies of our salvation. And this comfort and encouragement the Apostle John giveth us: All( saith he) that is born of God overcometh the world, and this is the victory that overcometh the world, even our faith. Who is it that overcometh the world, but he that believeth that Iesus is the son of God? 1. joh. 5. 
1. joh. 5. 4. 5.  vers. 4, 5.  
The last argument to move us, is the great reward which 
§. Sect. 10. The last reason taken from our reward which accompanieth victory. 2. Tim. 4. 8. Apoc. 3. 21.  accompanieth this victory, for having fought this good fight, we may assuredly expect, with the blessed Apostle, a crown of righteousness; and to reign with Christ in glory, as himself hath promised: Apoc. 3. 21. To him( saith he) that overcometh, will I grant to sit with me in my throne, even as I overcame, and sit with my father in his throne. Yea we shall enjoy all blessedness and happiness, for we shall haue the fruition of God himself, and together with him enjoy all good things. For so he promiseth, Apoc. 21. 7. He that overcometh shall inherit all things, and I will be his God, and he shall be my son. What therefore though in this conflict we lose, or be driven to forsake houses, or brethren, or sisters, or father, or mother, 
Matth. 19. 29.  or wife, or children or lands, for Christs names sake, seeing wee shall haue the worth of these benefits redoubled unto us a hundred fold, even in this life in Gods spiritual graces, and in the world to come shall inherit everlasting life? What if we be driven for a moment of time, to bear the easy burden of some light affliction, if wee shall afterwards be rewarded 
2. Cor. 4. 17.  with a far most excellent and an eternal weight of glory? Yea what though in this fight wee lose a temporary life, if we may be rewarded with life eternal, and that 
Luke 9. 24.  glory and happiness which doth accompany it?  
And these are the reasons which may encourage all Christians 
§. Sect. 11. How we are said to fight against the world, and to obtain victory.  to encounter this spiritual enemy of our salvation: now if we would know how wee may thus fight against the world, and be assured also that wee haue obtained victory; we are said thus to combat with it, when we resist and overcome all worldly temptations, which move or draw us unto sin; and more especially, when being alured to commit sin, or to neglect any duty which God requireth, by the worldly baits of riches, pleasures, and preferments, wee do renounce these worldly lusts, and contemn these base offers, preferring far before them our obedience towards God, and the reward thereof, his love and favour in this life, with all other his spiritual gifts and graces, and the eternal joys of his kingdom, reserved for us in the life to come. And contrariwise when being discouraged in our course of christianity, or urged and enforced to commit any sin, with crosses, troubles, afflictions and persecutions which the world and wicked worldlings raise against us, wee arm ourselves with patience to bear the brunt of the worlds fury, accounting sin the greatest evil, and the burden of Gods wrath due unto it the greatest torment; and therefore choose rather to endure any extremity, yea to haue our lives taken away, with most exquisite tortures, then wee will be forced to make shipwreck of a good conscience, or incur the displeasure of our most gracious God by committing any sin.   

CHAP. IIII.  
Of the manner of the worlds fight, and how he assaulteth us, on the one side with prosperity, and on the other side with adversity.  
THus having discovered the worlds forces, and 
§. Sect. 1. With what weapons the world assaulteth vs.  encouraged every Christian soldier to the fight: let us in the next place consider of the chief and most prevailing weapons which he useth to overthrow us, and obtain the victory, and the maner of his warring with us in the day of battle. His weapons and munition are of two sorts, either his allurements and baits, wherewith he enticeth us unto sin, reserved against the day of battle in the storehouse of prosperity; or his weapons of affliction and persecution, whereby he seeketh to daunt and discourage us in our Christian march,& cause us to make a stand, or retire back, and shamefully flee away, which he storeth up in the armorie of adversity. The former may bee called his bullets and gun-shot, which kill at unawares, we not seeing or knowing who hurt us: the other his swords and spears, more terrible in ●ight, but less dangerous in their use, because being plainly subject to our view, wee may better defend ourselves against them, and repel their force, either by warding, or declining.  
The manner of his warring with us, is either by persuading 
§. Sect. 2.  in a cunning and deceitful parley, or by encountering 
The manner how the world fighteth with vs. 2 King. 18. 31. 32.  us with all his forces: in the one playing the dangerous traitor, in the other an open enemy. In the former like a subtle Rabshakeh, in his master Satans name, he offereth unto us peace, and maketh many faire promises of great plenty and security under his protection, if wee will be content to lay aside our arms, and subject ourselves as slaves and vassals unto his government. And lest these allurements might not prevail, he mixeth threatenings, and boasteth of his great strength, whereby he is able to overcome by force, if fairer means will not persuade a yielding; blasphemously disabling the power of our mighty God, the Lord of hosts, as though he were not able so well to provide for us, or to shield and defend us against his fury. But if his bewitching eloquence will not move us, then he marcheth against us with all his forces, and employeth all his strength and policy to work our overthrow; sometimes hiding the troops of his temptations in the ambushments of worldly vanities, that is, either behind the high hills of ambitious honours, or in the low delightful meadows of voluptuous pleasures, or else in the pricking thickets of thorny riches, that so he may assault us in our greatest security, and obtain an easy victory; and sometimes he draweth out his forces in open view, and marcheth against us with a terrible army of afflictions and persecutions, presuming to overcome us through force and violence. And this is the manner of the worlds fight, wherein as you see he leaveth no means vnassaied to work his own will, and our overthrow: forbeing resolved to catch and make a pray of us, like a cunning fisher man, he either allures us to swallow the hooks of sin with the baits of worldly vanities; or if he cannot so prevail, he assaieth to drive us by force into his nets of perdition, beating us forward with the slaves of trouble and affliction; or like a dangerous thief intending to spoil us of the rich treasures of Gods graces, either he cheateth and deceiveth us, by persuading us to exchange with him these precious jewels, for some counterfeit trifles and base worldly vanities; or if his cozening cunning prevail not, like a strong thief by the high way side, he will cruelly assault us, and endeavour to ●●bbe us by force and violence. So that it behoveth the Christian man always carefully to watch and to stand vpon his guard, both in the time of prosperity and adversity, that he be not either alured with the one, or oppressed with the other, either enticed with worldly baits to 
Nec prospera vita eligenda est,& sola aduersa deuitanda, said vtsaque cavenda est; illa ne corrumpat, ista ne frangat. August. enar. in Psal. 74.  fall into the nets of destruction, or discouraged in his course of christianity, with troubles and afflictions.  
And thus haue I shewed how the world on every side assaulteth us; on the right hand with prosperity, on the left hand with adversity; before us he setteth the bewitching baits of worldly vanities, to entice us forward in the broad way of destruction; behind, he pursueth us with terrors and fears, that so we may not dare to look back; and if 
§. Sect. 3. That prosperity is good in it own nature.  we seem but to make a stand, he whippeth us forward with the sharp and many stringed whip of crosses and afflictions. Now let us more specially descend to speak of the▪ worlds temptations, and of the means to arm ourselves against them, beginning with the temptations of prosperity, and then afterwards descending to the temptations of adversity. And lest wee should vndescreetly cast away the sound with the rotten, and declaim against Gods blessings, because of the worlds abuse; let us consider what this prosperity is, and how we are to esteem of it in it own nature, and how it becometh the worlds assistant, through his abuse and our corruption, to work our overthrow. prosperity therefore is nothing else but a confluence or concurrence of al earthly and temporal benefits; as the favour and friendship of men, health, wealth, peace, liberty, honour, pleasure, and the like. Now if we would know how to esteem of it, we must consider what it is in it own nature, and what in our use. In it own nature it is good, because it is the gift and blessing of God, which he bestoweth vpon his own seruants, as a reward of their love and obedience. So the Psalmist saith, that 
Psal. 119. 165.  they who love Gods law shall haue great prosperity, and they shall haue no hurt. And the Lord exhorteth the people of Israel 
Deut. 29. 9. and 6. 18. 2. King. 2. 3.  to keep the words of his covenant, that they might prosper in all that they should do: to the same purpose are diuers other places. The giver therfore doth sufficiently commend the gift, and coming from him as a reward it must needs be good. Secondly, the Lord loveth and taketh 
Psal. 35. 27.  delight in the prosperity of his seruants, as the Psalmist plainly affirmeth; and it is the good of his Saints, and not their hurt, wherewith he is so well pleased. Thirdly, prosperity in itself is a motive cause to make us render to the Lord praises& thanksgiving, and is the subject matter of our hymns and religious 
Psal. 116. 12. ●3  songs, as may plentifully appear in the book of Dauids psalms: now as it is good to praise God, so that is good for which wee praise him. Fourthly, the seruants of God haue prayed unto him for this prosperity, and that both for themselves, and also for the whole Church. Of the former wee haue an example: Psal. 118. 25. O Lord I pray thee save 
Psal. 118. 25.  now: O Lord I pray thee give now prosperity. Of the other: Psal. 122. 7. Peace be within thy walls, and prosperity within 
Psal. 122. 7.  thy palaces. Lastly, it is made a sign of Gods favourable presence with his seruants, and thus the Lord is said to haue been with joseph, for whatsoever he did he made it to prosper. So 
Gen. 39. 2. 23.  it is said of david, that he prospered and grew, for the Lord God 
2. Sam. 5. 10.  of hosts was with him. And of Ezechias, that the Lord was with him, and he prospered in all things which he took in hand.  
And thus it appeareth that prosperity in itself is good: 
§. Sect. 4. That prosperity in respect of our use, is of an indifferent nature.  but being considered in our use, it is not absolutely good, but indifferent, both in respect of the subject and the use; for it is good to the good, evil to the evil; good to those who well use it, and evil in those who abuse it unto sin. In the former respect prosperity is good when it is enjoyed by a faithful man, who being in Christ, hath recovered that right in all Gods blessings which we lost in Adam. In the other, when it cometh unto him by lawful means, as the gift and blessing of God; and being enjoyed, is sanctified unto him by the word of God and prayer: as also when as it is moderately loved and desired, with a willingness to hold it, as long as God will, and wee may by lawful means; and with contentedness to leave it, when it pleaseth God to take 
job 1. 21.  it from vs. Finally, it is good when as it is used and employed for the aduancement of Gods glory, who is the fountain and giver of it, the benefit of the faithful, and the furthering of our own salvation. And if any such enjoy prosperity and thus use it, in this manner, and to these ends, it is to bee accounted unto them Gods singular blessing, and as a temporal pledge of eternal happiness. But contrariwise, prosperity is evil to the wicked and unregenerate, who haue no right unto Gods creatures, as also when it is unlawfully compassed, and naughtily used, as when it is immoderately loved and desired, namely, above God, his heavenly blessings, and spiritual graces: for as one saith, it is the concupiscence 
Plus concupiscentia mundi quaus substantia nocet. Bernard. in▪ Mat. 19  of the world, and not the world itself that hurteth vs. So also when as we so dote vpon it, that we cannot with patience think of leaving it, and immoderately mourn when it is taken from us; which careful possession and not simply the use is condemned. To this purpose the Heathen man speaketh divinely: A wise man( saith he) would haue these 
Ait ista debere contemni; non ne habeat▪ said ne sollicitus habeat; non a●iget illa à se, said abeuntia securus prosequetur, &c. Senec de vita beat. cap. 21.  things contemned, not that they should not be had, but that they should not be possessed with care; he will not drive them away from him, but if they be going he will follow them securely, &c. He loveth not riches, but he had rather haue them then be without them; he receiveth them not into his heart, but into his house; neither doth he refuse them being possessed, but keepeth them, and desireth to haue more large matter or fuel ministered to exercise his virtue. Finally, prosperity is evil to those who are thereby made more forgetful of God, and negligent in performing the duties of his service, more injurious to men, and more slacken in using the means of their salvation. But of these points I shall haue occasion to speak more hereafter when I entreat of the chief parts of this prosperity.  
And thus wee are to distinguish between prosperity it 
§. Sest. 5. That we are apt to abuse our prosperity unto sin.  self which is good, and the abuse thereof which is evil; in which respect alone we are to esteem it the worlds friend and assistant, whereby he tempteth us, and our enemy, which we must labour to overcome: and therefore for distinction sake, let us, if you please, in this discourse call it worldly and carnal prosperity, because it is abused as a tentation of the world, to inflame our corrupt flesh with concupiscence and sin. unto which abuse we are naturally exceeding prove: for as fruit is unto a child, liberty to the licentious, cockering love to an undutiful son, a sword to a mad man, beauty to the lascivious, and good drink to a filthy drunkard, such is worldly prosperity unto vs. And hence it is that the Lord like a wise physician( feeling our pulse, and finding that our nature inclineth us to this pluririsie of prosperity, whereby our brains are so intoxicated, as wee forget God and all goodness) doth purposely labour to prevent it, and maketh wholesome preservatives of admonitions to keep us from it, in many places of holy Scriptures, as hereafter we shall see. In the mean while we may observe the exceeding corruption of our vile nature, which so poisoneth and infecteth Gods good gifts& blessings, that they become causes and occasions of evil: and whereas the Lord through the infinite goodness of his nature, bringeth good out of evil, and by afflictions, which are ill in their own nature, worketh our good even our conversion, sanctification& salvation, we contrariwise through the devilish tainture of our sin turn good into evil, and out of Gods benefits, and rich blessings, work our own woe, and hasten and set forward( unless God prevent us with his grace) our own destruction and damnation.   

CHAP. V.  
Of the dangerousness of worldly prosperity.  
NOw having seen what this worldly prosperity is, 
§. Sect. 1. That the worlds temptations on the right hand are very dangerous.  and in what respect it is our enemy, namely, when it is a tentation of the world to 'allure us unto sin,( as it is unto all those who immoderately love and set their hearts vpon it, more then vpon heavenly and spiritual things) let us in the next place consider of the dangerousness of these worldly temptations which are on the right hand, that accordingly wee may prepare ourselves to make resistance. The danger of worldly prosperity is exceeding 
Seneca.  great; for as by Hippocrates rule the height of health is the first degree to some dangerous sickness; so when our worldly estate seemeth most healthy, strong, and vigorous, then is our corrupt nature prove to fall into the perilous diseases of sin, which are attended vpon with eternal death and destruction. And therefore the wise man saith, that ease slayeth the floolish, and the prosperity of fools destroyeth them. Where 
Prou. 1. 32.  by fools he understandeth sinners and wicked men, who abuse their prosperity, by setting their hearts vpon it, loving and trusting in it more then in God, and strengthening themselves thereby to commit all manner of sin and wickedness. So that worldly men enjoying prosperity, and taking all their delight and felicity in it, are not unfitly compared to the little infant, who sitteth at the hole of the asp, and playeth with the Cockatrice, whose pastime is their ruin, and their pleasure death. Or like the child playing with the fire; who no sooner toucheth it with his finger but is burnt, and changeth his sport into tears and crying; saving that herein they are much more foolish then little children, for they feeling the smart do ever after dread the fire; but these being often burned with the bright shining flames of worldly prosperity, are not warned, nor made more wary by their own harms, but as being besotted in their love, they still embrace their ruin, and hunt after that which most hurteth ●hem; like unto the foolish fly, which is so delighted with the light of the candle, that it regardeth not the heat of the flamme, but burning one leg after another, taketh no warning till he be wholly destroyed and consumed. And so doth the doting love of these fond worldlings bereave them not onely of all religion, but also of the use of reason; yea it so stupifieth the senses that they are deaf to all admonition; insensible of their own smart, and in no possibility of being ruled, and governed, ordered, or contained by any law: in which respect Chrysostome compareth them to such a man, as dwelling with a faire maid whom he fond 
Chrysost. in Matth. 12. homil. 41.  affecteth, is by strict order enjoined, that he presume not to look vpon her with lascivious and wanton glances; a thing to him no less unpleasant then impossible.  
But the great danger of worldly prosperity will more 
§. Sect. 2.  plainly appear, if wee do but consider, how far it exceedeth 
That the state of prosperity is much more dangerous then the state of adversity.  the danger of the state opposed thereunto, adversity and affliction. For whereas affliction being an open enemy, terrible in appearance, and making show at the first sight of all his forces, and sometimes of more then he hath, setting before us shadows, in stead of substantial enemies, doth make us more careful and watchful to prepare and arm ourselves, that wee may make resistance: prosperity is a secret traitor, which hideth hatred and hostility, under the vizard of love and friendship, and thereby maketh us so reckless and secure, that in stead of opposition, wee are ready to receive this serpent into our bosom, and when he incountreth us with all his forces, so bewitched we are with the pleasing sight of this glorious enemy, that we clear all the passages, and set wide open the gates of our souls, to give him entertainment, voluntarily offering ourselves to dig in his mines, and in most slavish manner to row in his galleys, so as we may be assured to enjoy his company. And the reason hereof is, because he deceiveth us with his treachery: for at his first coming he displaieth not his bloody ensign, but setteth up a flag of friendship, he assaulteth us not with open force and violence, nor marcheth against us in a terrible and hostile manner, but like a subtle serpent he cunningly glideth and insinuateth himself into our company; neither doth he as a martiall enemy strike at us with down right blows, but rather like a crafty witch he besotteth us with his pleasing charms, and with cunning enchantments before he conquereth us, he maketh us willing to be overcome. He doth incline, and not constrain, persuade, and not overcome, or rather overcometh by persuading, and most forcibly constraineth by moving and inclining. He doth not use against us any outward terrible forces when he doth besiege us, but( Sinon like) with bewitching eloquence, and counterfeit gifts, he allureth us to break down the walls of our strength, and with our own hands to make a clear passage for our own overthrow. He doth not when he cometh to execution, use the dreadful sword, but rather sweet and well-tasting poisons, which hurt with delight, and whilst they seem to nourish, cast us into a lethargy or dead sleep of deep security. Finally, he inflicteth on us no griefly wounds, nor bringeth us to our end by a foul death; but as it were tickleth us to death with inveigling pleasures, making us most to laugh when wee are most tormented, and in a chariot of gold, strawed with roses, he swiftly carrieth us into hell.  
Let us therefore learn to contemn and hate the world 
§. Sect. 3. That we are most carefully to take heed of the world when it fawneth on vs.  our wicked enemy, as well when he fawneth as when he frowneth, when he allureth by flattery and deceit, as when he constraineth by force and violence: for though he be then more amiable in view, yet is he no less malicious in truth; and because he is then less suspected, he is much more dangerous, as having better opportunity to use all his forces, and to effect all his malicious designs. Why then, alas, should wee give ear to the worlds flatteries? why should we beleeue this dissembling joab who will mortally stab us, whilst he professeth friendship, and offereth in kindness to embrace and kiss us? why should wee listen to this sweet singing siren, seeing he bewitcheth in delighting, and maketh us leap into the sea of destruction? why should his flattering persuasions, joined with crocodile tears, move us, seeing he either weepeth for ioy to think on his pray, or for spite because his hopes are so long deferred? why should the glorious beauty of his golden cup 'allure us, seeing we know that the potion within it is full of deadly poison, which whosoever drink shall eternally perish? why should we be moved with his enticing gifts to admire his kindness, seeing by these baits he allureth us to swallow the hooks of sin, and offereth these carnal toys and earthly trifles, no less vain in themselves, then momentany in their continuance, that he may cousin us in the exchange, moving us to give for them the precious jewels of Gods graces, and our heavenly patrimony in his kingdom. To this purpose one fitly speaketh: How great things( saith he) 
August. enarrat. in Psal. 67. tom. 8.  doth the world speak unto thee? how great things doth it clamour behind thee to entice thee to look back, that is to say, that thou mayst place thy hope in things present( if at least they may be said to be present, which are always movable and mutable) and mayst turn thy mind from that which Christ hath promised, and not yet given( but will give because he is faithful) and rest thy hopes vpon this never resting and perishing world? Whereof it is that God mixeth bitterness with the sweetness of earthly felicity, that we may seek after another felicity, whose sweetness will not deceive vs. And in another place: O world( saith he) filthy, 
O munde immunde fallax& proditor, nunquid non periculosior blandus quam m●lestu●? August. serm. de fallacia mundi, tom. 10 serm. 31. Idiota inter orthodoxogr. lib. depatient. ver● contemplatione, cap. 1.  fraudulent and treacherous; art thou not much more dangerous when thou art kind, then when thou art troublesone? art thou not much more to be feared whilst thou allurest, then whilst thou despesest? art thou not much more odious whilst thou dissemblest love, then when thou professest mortal hatred? To the same purpose speaketh that learned idiot; Although( saith he) every estate is to be feared, yet rather the prosperous estate then the afflicted, because this, whilst it rageth, informeth and teacheth us, the other whilst it flattereth, seduceth us; this sharp●eth a mans sight, but the other maketh him stark blind. O my God, exceedingly art thou incensed against that sinner, unto whom thou permittest all things to succeed according to his wish, and afterwards makest him to bear deserved punishment. Let us therefore bee always watchful over ourselves, but especially when the world fawneth vpon us in the time of prosperity, for it is more dangerous being our friend, then 
August epist. 144. tom. 2.  being our enemy, and more to be taken heed of when it enticeth us to love it, then when it forceth us to contemn it; for it smileth that it may rage, it flattereth that it may betray 
Arridet mundu● vt s●●iat bland●tur vt f●llat, illicit vt occidat, extollit vt deprimat. Cyprian. Hieronym. ad Heliodorum, tom. 1. pag. 3.  us, it enticeth that it may kill us, and exalteth that it may overthrow vs. Although therfore this dangerous sea looketh smooth, and as it were smiling vpon thee, like a standing water, and hath scarce a wrinkle raised on it by the wind; yet this large plain hath great hills, the danger is within included, within the enemy lurketh. Weigh therefore your anchors, hoist up your sails, let the cross be fastened to the saile-yard, for this calm will prove a tempest.  
But how far the state of prosperity is more dangerous 
§. Sect 4. The f●uits of affliction much better then of prosperity.  and pernicious then the state of adversity, it may hereby more clearly appear; in that whereas affliction commonly maketh us careful of our ways, increaseth Gods spiritual graces, causeth us to be more respective of our duty, and either preventeth or mortifieth our sins: prosperity most usually worketh in us the contrary effects; for it makes us proud, insolent, forgetful of God, and of all duties which we owe unto him, it choketh and extinguisheth, or at least cooleth and abateth the heat and vigour of all grace and virtue in us; and as the ivy whilst it embraceth the oak, sucketh the sap from the roote, and in time maketh it to rot and perish; so worldly prosperity killeth us with kindness, whilst it sucketh from us the sap of Gods graces, and so maketh our spiritual growth and strength to decay and languish; neither do men ever almost suffer an eclipse of their virtues and good parts, but when they are in the full of worldly prosperity. And as it stayeth our course in godliness, and quencheth our virtues, so also it increaseth our corruptions, corrupteth our manners, and maketh us prove to fall into all sin, if we be but a little rouched with the least tentation. And as the fertile soil being more fat and slippery, is apt to give a fall to those that walk vpon it, then that which is grauellie and barren; so this rich and fruitful ground of prosperity is much more slippery, then the barren heaths of adversity and affliction, and not one of a thousand doth go long vpon it, but he catcheth many downfalles, not only into sin. but also into danger and punishment which border fast vpon it. To this purpose one of the ancients speaketh fitly, that abundance of prosperity, is a notable 
Ambros. de Interpell. lib. 2. cap. 5.  bait to draw us unto sin, for it puffeth us up with pride, and maketh us to forget the author of our welfare. And in this respect another saith, that felicity is more to be feared then misery, 
August. enarrat. in Psal. 67.  seeing misery for the most part bringeth good fruit. from the bitter roote of tribulation; whereas felicity corrupteth the soul with perverse security, and maketh way for Satan the tempter. By which it appeareth that our danger is far more when the world allureth us with the baits of prosperity, then when it threateneth and afflicteth us with trouble and adversity: from whence an ancient father observeth, that Christ coming into the world that he might show us the way to heaven, both by his doctrine and example, made choice rather of the afflicted way, then of the faire passage of worldly prosperity, that we might follow his steps, as being far the safest way, to bring us to our heavenly country. Our saviour 
Gregor. pastoral. curae, 1. par. cap. 3.  Christ( saith he) might by best right haue reigned over them as King, whom himself had created: but because he therefore appeared in the flesh, that he might not only redeem us with his passion, but also might teach us by his conversation, showing himself an example for us to follow, he refused to be made a King, and contrariwise voluntarily offered himself to suffer on the cross, he avoided the glory of regiment, and embraced the punishment of a shameful death; to this end, that his members might hereby learn, to flee the worlds favours, and little to fear his threats and terrors, to love adversity for the truth sake, and fearing prosperity to avoid it; because this oftentimes defileth the heart with swelling pride, and that helpeth to purge it by repentance. In that the mind doth exalt itself, by this after it is thus exalted, it is again humbled; In that a man forgetteth himself, in this whether he will or no, he is forced to remember that which he had forgotten; in that good things before done perish, in this faults committed long ago are cleansed and purged. For oftentimes with the tutillage of adversity, the heart is kept down under discipline, whereas if it rush up to the stern of government, forthwith it is changed in pride through use of vain glory.  
But this may yet more plainly appear, if we consider the 
§. Sest. 5. The great danger of prosperity shewed by examples of former ages.  effects of both, in the examples as well of former ages, as of our own times. For how difficult, and almost impossible it is to walk in this sunshine of prosperity and not be tanned, to breath this infected air and not to bee corrupted with noisome and carnal lusts, it is evident, both on the one side, by the huge multitudes of those who in abusing it, haue been abused by it; and on the other side, by the exceeding rarity and paucity of those, who by the good use thereof, haue been made more virtuous, and better fitted for the service of God. For if you take a computation of both, you shall find a greater disparity between them in their number, then between the seruants of God and the seruants of Baal, according to Elias account; the one exceeding the stars in multitude, the other being as rare as black swans, unless we will reckon of some sew, who had their prosperity tempered with a great measure of affliction, which as an antidote expelled the poison of the other, and like a could frost nipping their rancknes, made them to become more fruitful. How many haue we red and heard of, that haue valiantly resisted the assaults of adversity, and haue patiently endured poverty, and that which is worse, loss of wealth, sickness and diseases, banishment, and imprisonment, yea death itself, and horrible tortures, much worse then death? But show me enough to entitle a number, of those who haue by worldly prosperity, riches, honours, and pleasures, been made more religious and zealous in Gods service, more virtuous, wise, humble, temperate, and more careful& watchful over their ways, that they might not offend God the author of their welfare. Yea show me almost the man, that hath not by worldly prosperity been made worse, more forgetful of God, more negligent in Christian duties,& vicious in his whole course and conversation. Whereas contrariwise a whole age were too little to reckon up those who haue come out of the fire of affliction more purified, profited under this schoolmaster, and by these fatherly chastisements haue increased in their love towards God, and in their care to please him by their holy obedience.  
Yea let us if you will observe the same men, and you shall 
§. Sect. 6. The great difference between the same men in prosperity and adversity. 1. Sam. 10. 22.  see them not the same, but exceedingly differing from themselves in these different estates: look vpon Saul in his mean condition, and you shall see him modestly hiding himself, as unworthy to be King; but being once seated in the throne, and swelled with drinking this royal poison, how proud he is and insolent, disobedient and rebellious, loving his kingdom better then his God, and against his knowledge and conscience, making war with heaven, rather then he would not haue it continued to him and his posterity, though he were justly deposed for his sin. See also how in the entrance into his reign he spareth his enemies, and delivereth 
1. Sam. 11. 13.  offenders from deserved punishments, but afterwards with deadly and implacable malice persecuteth his friends, 
1. Sam. 22. 17.  and tyrannically murdereth the guiltless and innocent. But if worldly prosperity were only powerful with wicked worldlings, it were no great wonder: see therefore how it hath also prevailed against Gods Saints. Behold holy david, who in his afflicted estate exceeded all in piety, and was esteemed by God worthy that praise, to bee pronounced a man according to Gods own heart; how foully he was foiled with ease and prosperity, and after many famous victories, now enjoying secure peace, was assaulted and vanquished with his own lusts. See here his great humility, comparing himself to a dead dog and a flay; and there 
1. Sam. 24. 15. ( not content with the royalties of a kingdom, unless he knew over how many he commanded) enjoining, yea forcing, in pride of heart, his seruant joab to number the people. In this consider his tenderness and pious mercy, saving his enemy when he had him in his power, his conscience checking him for cutting the lap of his garment, when he spared his throat; but in that, murdering his faithful and well deserving soldier, for no other fault but because his wife was too beautiful for a subject, yea rather then he 
1. Sam. 11.  would not haue him dispatched, adjoining others of his innocent seruants in the cruel massacre. Which bloody sin he was now able to digest without remorse for a long space, and stiffly to stand under this intolerable weight, who 
Psal. 38. 6.  before was very crooked with the far lighter burden of his infirmities. So look vpon Ezechiah in his bed of sickness, and there you shall see him humbling himself before God, and praying; and then behold him being recovered to his health, and you shall find him glorying in his wealth, and in pride of heart boasting of his treasures.  
And if these single victories over these great Worthies do 
§. Sect. 7. That prosperity hath corrupted and destroyed whole nations.  not sufficiently show the strength of this enemy; see what conquests this worldly prosperity hath made of whole nations: and to say nothing of heathenish people, nor of the four great Monarchies, who having conquered all others, were themselves overcome by their prosperity, which first made them licentious in all manner of sin, and afterwards slaves to their conquered enemies; look vpon the Israel of God, in the whole time of the Iudges and Kings, and you shal see them in the time of adversity, religious and devout, forsaking their sins and seeking the Lord; but being restored and repossessed of Gods blessings, and flourishing in prosperity, you shall find them polluting Gos house, erecting idolatry, forsaking God, and worshipping divels. And this good Ezra observed and confessed, namely, that the people having obtained but a little breathing time from 
Ezra 9. 8. 10.  their afflictions, did take occasion thereby to forsake Gods commandements. And Nehemiah acknowledgeth that the people abounding with all plenty did eat, fill themselves, and became fat, and then grew rebellious and disobedi●nt, committing all manner of sin and outrage; for which being delivered into the hands of their enemies and afflicted, they humbled themselves and cried unto the Lord for mercy and deliverance, but having again obtained rest, they 
Nehem. 9. 25. 26. 27. 28.  returned to do evil before him.  
But unto the experience of ancient ages, wee may add 
§. Sect. 8. The danger of prosperity shewed by the experience of these present times.  our own times: for who seeth not that commonly where there is most affliction, there is also most devotion, religion, and obedience? and contrariwise where there is prosperity and plenty of all things, there is most want of the fear of God, and greatest penury of grace and virtue. For the cleared of this, compare the prison with the Court, and the house of mourning with the house of feasting and rejoicing; and whereas in the one you shall hear religious discourses, prayers to God, and invectives against the worlds vanities; in the other you shall find nothing but riot and ribaldry, vain jesting and blasphemous swearing, surfeiting and drunkenness, chambering and wantonness, audacious boldness in evil, and shamefastness in nothing, unless at unawares, being among their wicked consorts, they haue said or done something that savoureth of religion, as though there were neither God, nor divell, heaven, nor hell, and as though they had sold themselves unto sin, and had exchanged the eternal joys of Gods kingdom, with the temporary vanities of the world. But lest this dissimilitude of behaviour should seem to arise from the difference of the persons, and not of their estates, let us consider the diuers effects of these two estates in the same men. And leaving worldlings to the world, who seeth not that those who make profession of religion, are exceedingly cooled in their zeal, and corrupted in their lives and conversation, through the prosperity of the world? and that not only counterfeit Christians, but even such as in their meaner and more poor estate, would rather haue suffered any persecution, even to the taking away of their lives, then they would disgrace their profession by offering any scandal, or bee drawn to slacken their place in the way of godliness, are by degrees so carried away with the enticing baits of prosperity, that first they abate of their heat, and afterwards become lukewarm, or keycold in their religious profession and practise? And howsoever they retain still the name of Christians, lest they should bee branded with that dreadful badge of apostasy, yet come to the touchstone of their lives, and to their carriage and demeanour in their particular places and callings, and you shall find many of them, as worldly, covetous, and niggardly in contributing to religious and charitable uses, yea as proud and vain in apparel, as deceitful in their dealings, and riotous in needless and idle expenses, as professed worldlings. So that whereas adversity could not foil them with his sharpest encounters, when he purposely bent all his forces against them; prosperity hath subdued them, and made them captives to the world, as it were in play, taking no great pains to obtain the conquest.  
Now the reasons why wee are so easily foiled and overcome 
§. Sect. 9. The reasons why prosperity is so dangerous▪  by worldly prosperity, are, because it doth soften and effeminate our mindes, so as they can endure no labour, nor sustain the least force and violence: for as the lute string being softened in water swelleth much in bigness, but loseth all his strength; so our hearts being moistened and mollified with these waters of prosperity, exceedingly swell in pride, but in the mean time lose all their strength and Christian fortitude, so as they cannot endure the least encounter of an enemy. Or else it is because it maketh us reckless and secure, so as we fearing no assault never muster up our forces, that we may haue them in a readiness, and so being taken at unawares, and unprovided, we are not able to stand or make resistance: for whereas the could of adversity gathers and unites all the powers of the soul, and by virtue of this union enables them to make resistance, when they are encountered, so the heat of prosperity dissipating and scattering them, maketh them much more easy to be overcome. Or which is most probable, because prosperity puffeth men up with pride, and making them leave their dependency on God, causeth them to trust in themselves and their own strength; and so God resisteth them in their pride and forsaketh them, who had first forsaken him: and therefore no marvell it is if being left of God, they be easilier overcome of the weakest enemy. Whereas contrariwise affliction maketh us flee unto God for help, and distrusting in ourselves to rely on his power and promises; and so though we haue to deal with a mighty enemy, yet being shrouded under the shadow of his wings, we become safe through his protection.  
And thus haue I manifested the great power of this monarch, 
§. Sect. 10. That a great measure of grace is required to the well managing of our prosperity.  by the greatness of his victories, and haue shewed how much more dangerous he is then affliction and persecution. Whereby it appeareth, that a far greater measure of grace and Christian resolution is required, to bear and resist the encounters of worldly prosperity, then of the other which seemeth to flesh and blood so terrible and vnresistable. For as it is much more intolerable to endure a tickling itch then a smarting pain; so it is much more impossible to retain a Christian constancy in the course of godliness, when the world tickleth us with this itch of prosperity, then when wee feel the smart and pain of troubles and afflictions; 
ubi plus sortunae licentia, ibi plus virtutis negotium.  for where there is greatest liberty of estate, there virtue hath the greatest employment. To this purpose one saith fitly, that it is a note of singular virtue, to strive and contend with worldly felicity, that it may neither 'allure, corrupt, nor overthrow 
August. s●rm. 13. tom. 10.  us, and great unhappiness to be overcome of this earthly happiness.  
The consideration whereof should make us to keep a 
§. Sect. 11. That we ought to keep a narrow watch over ourselves in the time of prosperity.  narrow watch over ourselves, as at all other times, so especially in our flourishing prosperity, because( as hath been shewed) this enemy is much more dangerous, and wee, through our reckless security, and carnal love of earthly things, much more unable to make resistance. To this purpose one saith, that when the persecution of enemies ceaseth, our 
Gregor. lib. 40. Homil. hom 32.  heart is much more vigilantly to be observed: for in the time of peace whilst we haue liberty to live, wee take liberty also to covet, and compass our ambitious ends. The which was practised by another, as himself professeth: I fear no less( saith he) prosperity then adversity; for prosperity maketh me with his 
Bernard meditat. cap. 14.  sweetness reckless, and so deceiveth me; but adversity, because it hath some mixture of bitterness, like unpleasant potions, makes me fearful and suspicious. Whose practise let us also follow, casting aside carnal security, and carefully arming ourselves against the temptations of prosperity, which are pleasantly pernicious, and most hurt us, when they most delight us, and seem to threaten least danger. Now if wee would know how to fight against this enemy, where our chief strength lieth, and what are the best weapons to be used for the obtaining of victory, wee must consider that the Christian champion must not undertake this combat, nor enter the lists in his own name, but( as david against goliath) we must come out against him in the name of the Lord; we must not rely vpon our own strength, but vpon the Lords assistance, and vpon the power of his might, through which alone we are enabled to overcome; neither must our comfort and confidence be grounded vpon any conceit, that wee are able in ourselves to subdue this enemy, but in this, that our captain Iesus Christ hath overcome him for vs. And this must 
joh. 16. 33.  make us to fly unto him by earnest and effectual prayer, desiring the help and assistance of his holy spirit, whereby we may bee delivered in the day of tentation, and may haue these worldly lusts killed and crucified in vs.  
With which our prayers wee must join a Christian care 
§. Sect. 12. How we are said to resist the temptations of prosperity.  to arm us for the fight, not with Sauls carnal armor, for this being unfit and cumbersome, will rather betray us to the enemy, then defend us from his force; but with the spiritual armor of a Christian, even the gifts and graces of Gods sanctifying spirit. And being armed, we must observe the best maner of fight for obtaining the victory: to which purpose let us know, that wee proclaim war against prosperity and worldly vanities, and manfully resist in the combat of temptations; when wee thrust them out from having a chief place in our hearts, making them as slaves to follow and obey us, and not as Lords to rule and reign over vs. When as wanting them, wee do not greatly desire their company, much less use wicked and unlawful means, for the obtaining of this unprofitable society. When as having them we do not set our hearts vpon them, but esteem them base and contemptible, in comparison of the rich jewels of Gods graces,& the eternal joys of his kingdom; being contented to lose thē, rather then in the least degree to hazard the other. And when wee immoderately grieve not, but rest well contented, if it bee the pleasure of God to take them from us; yea when wee ourselves can willingly cast them away for Christ sake, and renounce and forsake them, when as they will not stand with our profession and practise of religion; being content to leave all the worlds glory, and to take up our cross and follow Christ. In a word, wee fight against worldly prosperity, when we defy it; we kill it, when we contemn it; we obtain the victory when we flee from it, and renounce it; as often as it is the divels solicitor to persuade us unto sin, or a corrival with God or his graces wooing us for our hearts; or an alluring bait which enticeth us to swallow the hook of temptations, and to give entertainment to the wicked suggestions of the divell.   

CHAP. VI.  
Reasons which may move us to contemn worldly prosperity.  
NOw that wee may not thus set our hearts and affections 
§. Sect. 1. prosperity seldom bettereth our spiritual ●state.  immoderately vpon worldly prosperity, but may despise and contemn it when it cometh into comparison with Gods favour and grace, or the glory of his kingdom, or allureth us unto sin; there are many arguments which may persuade vs. As first, because prosperity doth very seldom better our spiritual estate, and further our salvation, but almost always maketh us worse, more prove unto sin, and further off from God and godliness. For as the moon being in the full, is furthest distant from the sun, from whom she receiveth her light and brightness; so when we are in the full of prosperity, we are furthest off from God the author and fountain of all our good. But of this I haue already spoken.  
Secondly, let us know that the mean estate is much to be 
§. Sest. 2. The mean estate is to be preferred before great prosperity.  preferred before the greatest prosperity and abundant plenty of these earthly things, not only for the reasons above alleged, but also because it is most safe and free from danger, as not being so low to be trode vpon, nor so high as to bee always seated in the eye of envy; not so weak as to lye open to all oppression, nor so mighty as to be made the mark of conspiracies and secret treasons: for as the low shrubs are made the pray of the beasts to brouze vpon, and the ordinary fuel of the fire, and the highest trees are most subject to lightning and thunder, and exposed above all others to the violence of every tempest; whereas the trees of middle growth are free from both these dangers: so those who are in the lowest estate of poverty, are often oppressed with wrong and injury, those who are placed in the high top of worldly prosperity, are made more obnoxious to the rage of superior powers; being either had in jealousy for their greatness, as aspiring too fast, as though they would overtop them, or thought in respect of their abundance a fit booty 
job 12. 5.  to seize vpon. And only the mean estate is most free from these extreme perils, being below envy,& above contempt. And this the very heathen man could discern by the light of nature: It is( saith he) the property of a great mind, to contemn 
Magni animi est magna contemnere,& mediocria mall quam nimia, &c. Sen●c. epist. 39.  great things, and to desire sufficiency and mediocrity, rather then abundance and superflu●tie; for those are profitable, and even vital, but these as much as they abound and overflow, hurt. So too much ranknes maketh the corn to lye and rot, so boughs are broken with too much bearing, and too much fruitfulness cometh not to ripeness: and the same happeneth to mens minds, which immoderate felicity bursteth, so as they are not only injurious to others, but also to themselves. unto this we may add the wise Hagurs authority, as it is strongly backed with his powerful reasons: give me not( saith he) poverty nor riches, but feed me with food convenient for me, lest I be full and 
Prou. 30. 8.  deny thee, and say, who is the Lord? or lest I be poor and steal, and take the name of my God in vain. The mean estate is therfore most to be desired, seeing it preserveth us from forgetfulness of God, irreligion, and profaneness, which accompanieth prosperity, from the use of unlawful means to maintain our state, and from impatiency, murmuring and repining against God, to which we are tempted in poverty and adversity.  
Thirdly, let us consider that this worldly prosperity is but 
§. Sect. 3. That prosperity is but one of Gods ordinary gifts, which he also bestoweth on the wicked.  one of Gods ordinary gifts, which is of no great excellency and worth, being compared with his rich jewels, his spiritual graces, and eternal joys; as it may hereby plainly appear, in that he scattereth them as common and trivial trifles, amongst his enemies, as well as his friends, and bestoweth them as well on those, who contemn and rebel against him, as vpon those that love and serve him; yea most commonly he giveth to his children these earthly blessings with a straight and sparing hand, and affordeth them to strangers and enemies in great plenty and abundance, both because they are things of small value, and therefore more fit to be the wages of seruants and slaves, then the patrimony and portion of children: and also because through our corruption, they are( as I haue shewed) baits to catch us, and snares to entangle vs. And that God thus dispenseth of these earthly things, it may appear plainly by evident places of holy Scripture: the holy man job saith, that the tabernacles of robbers 
job 12. 6.  do prosper, and they are in safety which provoke God, whom God hath enriched with his hand: and in another place he doth at large describe the great prosperity of wicked men, in that 
job 21. 7. to 16.  they attained to old age, abundance of wealth, and enjoyed peace with immunity from afflictions; in that all which they took in hand succeeded, and all about them prospered, in that to their profits were joined pleasures, and both continued not only to themselves even to their death, but also to their children and posterity. So the Psalmist telleth us that the wicked boasteth that he hath his own hearts desire, and 
Psal. 10. 3. 5. 6.  that his ways always prosper, and standeth so firm in his own conceit, that he can neither be moved, nor be in danger. Seeing therefore these worldly things are so common, base and contemptible, let not us who are heires of all Gods promises esteem them worthy our love, when as Gods despised slaves, and traitorous enemies haue them in such great abundance: but let us fix our hearts and affections vpon that heavenly inheritance which is prepared for us, which being of infinite value, is worthy of our love, as being that rich treasure, which the Lord hath peculiarly reserved as a patrimony for his own children. And as we are exhorted, Let us 
1. Cor. 11. Sic vtaris hoc mundo tanquam non vtens, vt ex bonis eius bona f●ci●s, non malus sias▪ &c. August. epist. ad Bonifacium epist. 70. tom. 2.  use this world, as not over using, or abusing it, that with his goods we may do good, and not be made evil, because in their own nature they are good; neither are they given unto men by any other then by him, who hath all power in heavenly and earthly things; the which he hath given to good men, lest they should be thought evil, and to evil men, lest they should be thought excellent, and gifts of greatest value; and are taken from good men, that they may be tried, and from evil men, that they may be tormented. And in another place he saith, that it seemed good to the divine 
August. de civit. Dei, lib. 1. cap. 8.  providence, to prepare for the time to come good things for the just, which the unjust shall not enjoy; and evils for the wicked, with which the good shall not be tormented: but ●he would haue these temporal things, good and evil, common to both, that neither the good things should bee over greedily desired, which the wicked also enjoy, nor the evil things should be dishonestly and unlawfully avoided, the which are commonly incident to the good.  
Fourthly, let us remember that very rarely the same man is 
§. Sect. 4. Worldly prosperity and heavenly happiness are seldom bestowed on the same men.  richly rewarded, both in earth and heaven, or enjoyeth the glory of the world, and the glory of Gods kingdom, the treasures of earth, and the treasures of heaven; temporal pleasures, and eternal joys: I say rarely, lest any should despair; and but rarely, and not often, lest any should presume, and think that he may securely, and with case enjoy both. So our saviour pronounceth them blessed that hunger now, 
Luk. 6. vers. 21. to 26.  for they shall be satisfied, and that weep now, for they shall laugh, and that are persecuted now for they shall richly be rewarded in heaven: But contrariwise he denounceht a woe against those that be rich, because they haue received their consolation; and to those that are full, for they shall hunger; and to those that laugh, for they shall wail and weep: and elsewhere he telleth his Disciples, that they shall weep and lament, and the world shall rejoice, 
John 16. 20. 21. 22.  that they should sorrow but their sorrows should be turned into such ioy, as should never be taken from them. And the Apostle telleth us, that it is a righteous thing with God, to recompense tribulation to such wicked worldlings as trouble his seruants; but to them that are troubled, rest with the Saints, when 
2. Thess. 1. 6. 7.  the Lord Iesus shall show himself from heaven with his mighty Angels. And who can doubt but that the judge of heaven and earth will judge righteous iudgement? With this agreeth the saying of a Father, who bringeth in a worldling, demanding, whether a man might enjoy rest here, and rest in heaven; and maketh this answer: This is impossible, O man, and 
Chrysost. de Lazaro, Conc. 3. Tom. 2. pag. 1359.  in the number of those things which thou vainly hopest. It cannot be, it cannot be, I say, that he who hath lived in sloth and security, and hath continually spent, even all his dayes in worldly delights, and hath improuidently and negligently passed his time, that such an one should attain that honor and glory which is reserved in heaven. To this purpose it is that the Scripture alotteth to every one their portion, both the wicked and the godly; the wicked do receive theirs in this life, even the pleasures and prosperity of the world, but the godly theirs in the life to come, when having finished their race, they shall receive the crown of glory. So the Psalmist saith, that the men of the world haue their portion in this life, whose bellies 
Psal. 17. 14. 15.  God filleth with his hide treasures: their children haue enough, and leave the rest of their substance for their children. But I( saith he) will behold thy face in righteousness, and when I awake, I shall be satisfied with thy Image. And our saviour describing the state of men both here and in the life to come, in the persons of dives and Lazarus, divideth to either his own portion; to dives, and with him to all pompous worldlings, costly apparel, delicious fare, and plenty of all things in this world, but eternal torments in the world to come: to Lazarus, and with him, to almost all the faithful, poverty here, and a great measure of misery and affliction; but after this life a large portion of eternal ioy and blessedness in Gods kingdom. And lest I might seem to force the parable, you shall see that our saviour Christ himself doth purposely thus apply it, where he bringeth in Abraham speaking thus to the rich man; son remember that thou in thy life time receivedst 
Luke 16. 25.  thy pleasure( or as the words in the original more 
{αβγδ}.  emphatically signify, thy good things, or thy portion of good) and likewise Lazarus pains,( or his portion of evils) now therefore( saith he) is he comforted, and thou art tormented. Which reason of Abrahams being syllogistically framed, infereth to worldlings a fearful conclusion: Those who in their life time live in plenty and voluptuous pleasures, shall be tormented in hell fire; and those who patiently endure miscries and afflictions, shall be in ioy and blessedness: but thou rich man livest in all plenty and voluptuous pleasures, and Gods poor seruants patiently endure miseries and afflictions; and therefore thou must be tormented in hell, whereas they shall inherit the joys of heaven. And in truth what show of hope haue these secure worldlings, that they should be preferred before the dear seruants of God; or what reason haue they to imagine, that they shall haue a double portion in Gods gifts, both in this life, and in the life to come, when his own children must be contented with a single, though a most excellent part, and may seldom be suffered to enjoy both heavenly glory, and worldly prosperity, unless it be tempered and seasoned unto them with manifold crosses and afflictions? Yea let them know, and knowing tremble, that the righteous judge of heaven and earth doth administer righteous iudgement; and because there is none so bad, but haue in them some good natural parts, some restraining graces, and haue been the instruments of doing some thing which at least hath had the ●●pearance of good; therfore God being infinite in bounty, will not let any thing, that hath but a show of goodness go unrewarded, but giveth to worldlings for these good things in them, or done by them, temporal blessings and benefits, wherewith being rewarded to the full, and far above their deserts, they can expect no more, seeing they haue no part in Christs merits. again, because there is none so good and holy, but they are blotted and stained with infirmities and imperfections: therefore the Lord being infinite in iustice, doth not only punish these sins in his own dear son, but doth also chastise and correct his faithful seruants themselves, that they may be examples of his righteous judgements, and teach wicked worldlings what they are to expect for their traitorous rebellion, and outrageous sins, when as Gods faithful seruants and dear children, are so sharply afflicted for their slips and smaller faults, which haue been already fully punished in their saviour. 
Ierem. 25. 29.  O that this were but well considered, and then would worldlings haue little cause to be puffed up with pride, because they exceed others in worldly pomp and prosperity: then would all( who are not extremely secure) when they are greatly advanced in their worldly estate, carefully take heed that their spiritual estate be not as much impaired, and fear lest this temporal prosperity be al the portion that ever they shall receive: then would not those who want these earthly benefits immoderately desire them, and so use unlawful means to attain unto them, but would rest contented with their small pittance and shortallowance, hopefully expecting to receive their portion in the life to come: then would not those that haue them, set their hearts vpon them, but would willingly part with them to good uses, that in exchange they might haue the assurance of Gods love, and their own salvation, more certainly confirmed unto them. And having this base and brazen money of worldly abundance come to their hand, they would not hoard and still retain it in their possession, but part with it vpon the next good occasion, lest death coming the value thereof should be cried down, and so become to be of no worth. 
§. Sect. 5. prosperity abused increaseth their condemnation who abuse it.   
Lastly, let us consider that worldly prosperity immoderately loved, or otherwise abused, not only depriveth us of our portion in our heavenly inheritance, but also procureth a portion for such as thus abuse it with hypocrites in hell, where there is weeping, wailing and gnashing of teeth: for woe unto them that now laugh, for they shall not only cease their 
Luke 6. 26. Psalm. 69. 22.  mirth, but contrariwise shall wail and weep: so that worldly mens plenty is their snare, and their prosperity their ruin, as the Psalmist speaketh. Now if we would also remember how prove we are to this abuse( as before I haue shewed) there would be little reason, why we should greatly desire this worldly prosperity, if wee haue it not, or not fear it when we haue it, and much less that we should take more pains for the obtaining of it, then the rich treasures of Gods kingdom; or set our hearts vpon it with more fervent love, being both base, momentany and dangerous, then vpon those heavenly& eternal joys which are prepared for us in the world to come. And thus much shal suffice for those arguments which may generally persuade us to comtemne worldly prosperity, coming in comparison with spiritual and heavenly things, and to fly and renounce it, when it is used as the divels, or the worlds bait to 'allure us unto sin: unto which many more might be added; but that I reserve them, and the more full and effectual urging of this point, till I come to speak of the contempt of the chief parts of this prosperity, namely the honors, riches and pleasures of the world.   

CHAP. VII.  
Of moral and civil virtues, which are in worldlings, and that they are to be contemned being severed from sanctifying grace.  
ANd thus much in general concerning the temptations 
§. Sect. 1. That civil virtues do not benefit, but hurt those that rest in them.  of prosperity, and of the means whereby we may resist them: now wee will descend to more particulars, and entreat of the several kindes of these temptations. To which purpose wee are to know that the temptations of prosperity may diversly be distinguished, in respect of the matter or subject of them from which they arise; for they are either inward, and in ourselves; or outward in some external worldly object. The inward either arise from some thing in our souls, or in our bodies; the temptations of the former kind respect, either virtues, or some other gifts and ornaments of the soul. By virtues I understand not those which are truly religious graces and holy duties joined with the knowledge, love, and fear of God; but those moral, ethicall and civil virtues, which are in a man unregenerate before his conversion, which may well be reckoned as parts of worldly prosperity, seeing there is no earthly comfort, nor worldly happiness without them. The which in this discourse I purpose not to take strictly, but to comprehend under this name the facu●tie with the function, the internal habit with the external act and operation; all which in themselves are good, as being the gifts of God, either which wee haue naturally and ordinarily bestowed vpon us in our creation, or more extraordinarily wrought in us by Gods spirit, which may be called peculiar gifts, if we respect the former, because they are not bestowed vpon all that are unregenerate; but are usually by diuers called the common gifts of the Spirit, being opposed to sanctifying and saving graces, because they are common to the elect with the reprobate. But howsoever they are good, as Gods gifts, and in their own nature, yet they are not good in us, because they are imperfect and mingled with corruption, nor good to us, because Satan, the world, and our own sinful flesh abusing them, do raise out of thē a most dangerous tentation; namely, that because they excel all other worldly things, and wee excel in them the ordinary sort of men, therefore wee must so dote on them, and overween their worth, as though our chief happiness consisted in them, neglecting in the mean time all sanctifying graces as needless, because these moral and civil virtues were sufficient for our salvation. And thus the whole sect of the stoics were abused& deluded in ancient times, and herewith the Papists in our own times are( though not quiter blinded, yet) shrewdly bleered; and amongst ourselves many worldlings, and unregenerate men, are pitifully misled, even to their utter ruin and destruction; imagining that because they excel the of scourings of the world, desperate Atheists, and profane ruffians, in moral and civil virtue, and be louers of iustice, fidelity, honesty, temperance, and the like, that they may hereby bee approved of God in this life, and that after they may serve as a ladder, whereby they may ascend into heaven. In the mean time contenting themselves to be without all sanctifying graces, as the true knowledge of God, faith, repentance and the like.  
But that all such may cease to bee proud of these good 
§. Sect 2. What is required to a virtue or action that it may be truly good and acceptable. 1. that the person be regenerate and engrafted into Christ.  parts, to set their hearts vpon them, to ouerualue them above Gods saving graces, and to place in them their chief happiness, as though they were sufficient for their salvation; and contrariwise, that they may learn to contemn and basely to esteem of them, in comparison of Christ and his righteousness applied by faith: let them know that though their virtues, duties, and actions be glorious in the sight of men, yet they are not acceptable unto God, nor sufficient for the saving of their souls. Yea and that they are so far from that high degree of excellency which they dream of, that they deserve not the name of good. For that a virtue, duty, or action may be truly good, it is required, that it be good 
Bona opera non ex nominibus, said ex aduerhijs iudicand● sunt. Hoc est, quando aliquis bonum opus facit,& non benè facit, tum non est bonum opus. Chemnit. loc. come. par. 3. pag. 44.  not only for the matter and substance of it, but also that it be well done: for, as Austine saith, a man may do a good thing, and not do well in doing it, because he faileth in his end and manner of doing. Now that it may be thus well done there are diuers conditions required. And these either respect the persons endued with these virtues, and doing these duties, or the ground and foundation whereon they are built, and the fountain whence they flow, or else the ends which are chiefly and mainly propounded to them. First for the person it is required, that he who is to do a good action be engrafted into Christ Iesus, and be a true and lively member of his body; for unless we be in him, we cannot bring forth any fruits of virtue or Christian duties; as himself plainly telleth us: Abide( saith he) in me and I in 
joh. 15. 4. 5.  you: as the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me. I am the vine, ye are the branches: he that abideth in me and I in him, the same bringeth forth much fruit; for without me ye can do nothing. So the Apostle saith, that wee are Gods workmanship created in 
Eph. 2 10.  Christ Iesus unto good works. It is therefore the roote Iesus Christ from which we suck the sap of virtue and goodness whereby we live, and bring forth the fruits of godliness. It is this sun of righteousness, from which we borrow all our light of grace and virtue: for whatsoever goodness there is in us, it is either his inherent righteousness and holiness imputed and belonging unto us, as being members of his body; or else wrought in us by his Spirit of sanctification dwelling in us, which also we haue by virtue of that union which is between us and him. To this purpose Bernard speaketh fitly: What( saith he) haue you to do with virtues, which are ignorant 
Quid vobis cum virtutibus qui dei virtutem Christ●m ignoratis? &c. Bernard. sup. Cantica, serm. 22.  of Christ the virtue of God? Where, I pray you, is true wisdom, but in the doctrine of Christ? where is true righteousness, but in the mercy of Christ? where is true temperance, but in the life of Christ? where is true fortitude, but in the passion of Christ? Therfore those alone are to be accounted wise who are instructed in his doctrine; those alone just, which through his mercy haue obtained the pardon of their sins; those alone temperate, who study to imitate his life; and those only endued with true fortitude, who in adversity do courageously embrace his lessons of patience. So that a man laboureth in vain to attain unto virtues, if he think they may be hoped for elsewhere, then from the Lord of virtue, &c. again, the person being in Christ, must through faith in him bee reconciled unto God; for the person must bee accepted before the virtue or duty can be acceptable; it being otherwise impossible that the actions of an enemy should be well esteemed by him to whom he is an enemy, especially when many just exceptions may be taken against them. Now we are all naturally before wee are engrafted into Christ by faith the children of wrath, and 
Eph. 2. 3. Rom. 5. 10. Col. 1. 21.  enemies unto God, as the Apostle speaketh, and therefore nothing in us can be pleasing to God whilst we remain in the state of unbelief. Finally, before wee can bring forth any good fruits of virtue, and holy duties, it is necessary that we be first regenerate and sanctified with his spirit, and our hearts must be purified by faith, before they can work 
Act. 15. 9. Gal. 5. 6. 21. 22.  by love; for seeing all virtues and graces are the fruits of Gods sanctifying spirit, therefore all those who are not endued with this spirit, are destitute also of all true grace and virtue. So our saviour telleth us that we must first be good trees of Gods own planting, before wee can bring forth any good fruits. A good three( saith he) cannot bring forth 
Matth. 7. 18.  evil fruit, neither a corrupt three bring forth good fruit. And in another place: Either make( saith he) the three good, and his fruit good, or else make the three evil, and his fruit evil; for the three is known by his fruit. To the same purpose the 
Matth. 12. 33.  Apostle saith, that to the pure all things are pure, but to them 
Tit. 1. 15.  that are defiled and vnbeleeuing, is nothing pure, but even their mindes and consciences are defiled. Neither in truth is it possible that wee should do any thing truly good, and acceptable unto God, before we are regenerate and born again of water and of the spirit, seeing we are so corrupted and disabled through original sin, that all our 
Gen. 8. 21.  imaginations are only evil, and that continually, that we cannot so much as 
1. Cor. 4. 7.  think a good thought, nor 
Phil. 2. 12.  will that which is good, but as we are enabled thereunto by Gods spirit. For we are not onely sick, but( as the Apostle saith) 
Eph. 2. 1.  stark dead in our sins, until by his quickening grace wee are revived; and therefore as unable naturally to do any spiritual and holy duty, as the dead man is to do the works of the living. Seeing then these civil worldlings wanting faith, and the spirit of God, are not in Christ, and consequently are not reconciled to God, nor regenerate by his spirit; therefore in vain do they flatter themselves with an opinion of their moral virtues, and civil honesty, in vain do they dote vpon, and proudly boast of, their natural good parts: in vain do they rest vpon these means for their salvation, seeing their virtues are but false and counterfeit, and their works having no true goodness in them, are not accepted in the sight of God.  
The second condition, is, that these virtues and duties 
§. Sect. 3. Our virtues must arise from the true worship of the true God.  haue a good foundation and fountain, from which they arise and spring: as first generally, that they arise from the true worship of the only true God▪ performed in uprightness of hart, with a good conscience, without which even those actions of Gods service which himself hath commanded, are odious& loathsome unto him: so when the Israelites offered outward duties and failed in these, the Lord saith unto them by his Prophet, Who required this at your hands to tread in my 
Esay 1. 12. 13. 14.  courts? bring me no more oblations in vain; incense is an abomination unto me: I cannot suffer your new moons, nor Sabbaths, nor solemn daies▪( it is iniquity) nor solemn assemblies: my soul hateth your new moons, and your appointed feasts, they are a hurthen unto me, I am weary to bear them. And in another place he saith, that he that killed a bullock was as he that slay a 
Esay 66. 3.  man, he that sacrificed a sheep, as if he cut off a dogs neck; he that offered a● obl●tion▪ as if he offered swines blood, he that reme●bred incense as if he blessed an idol, &c. Not because these things were not good in themselves, for God had enjoined thē, but because they were not joined with Gods true worship, but done with wicked and hypocritical hearts, and in a customable and formal manner, without any love, faith or fear of God. To this purpose Ambrose saith, that without the 
Sine cultu veri D●i etiam quod virtus videtur esse pec●atum e●●; nec placere vllus Deo sine Deo potest, &c. Ambros. de vocat. Gent. lib. 1. cap. 3.  worship of the true God▪ that is fin which seemeth to be virtue; neither can any man please God, without God: and he that pleaseth not God, whom pleaseth he but himself and the divell? So that there is no true virtue out of the Church, where the only true God is worshipped after a true manner.  
More especially there is required that these virtues and good duties, do proceed from some chief fundamental virtues; as first from true godliness, for piety and honesty must be joined together, and where the one is wanting, there 
§. Sect. 4. Our virtues must be grounded on true godliness. Pietas est fun damentum omnis virtutis. Ambros. de office. li. 1. cap. 27.  the other is hypocritical▪ ●nd counterfeit: neither is it possible that there should be any sound iustice, honesty or love shewed towards men, unless i● proceed from religious duty first performed unto God▪ Hereof it is that piety is called the foundation of virtue, because whatsoever virtue is not built vpon it, like a house without a foundation, it is subject to ruin, when those weak props of worldly respect▪ are pulled away. As for example, he that is virtuous because he is under government, will cease to be virtuous when he is set at liberty, he that embraceth virtue that thereby he may 
P●●tio parata vincit●r pretio fides. Senec. in Agamem. l. 288.  be had in honor, is ready to abandon it and become vicious, when it will stand with his credit: he that is faithful for hire, will for hire become treacherous: but he that intertaineth virtue in piety and duty towards God, will constantly persevere in it, when all worldly respects discourage him, because the foundation is immovable, and cannot be overthrown. And hereof it is that the least grains of virtue joined▪ with godliness, are justly preferred before the greatest measure, and highest degree which is s●uered from it; because it is both constant and unchangeable, and also is continually in growth, whereas the other is subject to decline and vanish, when the fuel thereof faileth. To which purpose one saith, that although that virtue be never so much praised. Which 
August. de ciun. ●●e●. lib. 5. cap. 19.  being severed from true godliness, doth tend to the aduancement of men unto the glory of the world; yet it is not to be compared to the smallest beginnings of virtue in the Saints, all whose hope is firmly seated in the grace and mercy of the true God.  
Secondly, they must arise from true charity and unfeigned 
§. Sect. 5. O●r virtues m●st ar●●● from tr●● charity. Lib. de spi●itu& litera. 1. Tim. 1. 5.  love of God, and our neighbours for Gods sake: neither is there any good fruit which springeth not from the roote of charity, as Augustine speaketh. And this the Apostle maketh the groundwork of all obedience, where he saith, that the end of the Commandement is love out of a pure heart, and a good conscience, and saith unfeigned. In the same respect he saith, that love is the fulfilling of the law, because it is the fountain of 
Rom. 13. 8.  all duty towards God and man; which who so hath springing in him: from him issue and flow the streams of all obedience; but if the fountain fail, then the streams are quickly dried up: neither is there any other virtue or duty acceptable to God, or of any worth and excellency, unless it be joined with this charity, as the Apostle doth show at large. With this agreeth the saying of Bernard, charity( saith he) 
1. Cor. 13. Berna●d. de modo benè vivendi. serm. 6▪  is the root of all virtues, without which, whatsoever we do it doth not profit us, &c. And a little after; there carnal concupiscence reigneth, where there is no place to divine charity, &c. And again, so great is the virtue of charity, that where it is wanting, all other virtues are had in vain.  
Thirdly, all our virtues and duties must be grounded on 
§. Sect. 6. Our virtues must be grounded on true knowledge.  the true knowledge of God, and his will revealed in his word; for we must not take virtues vpon the worlds commendation, nor perform duties which haue no other ground then our own wils, inventions, and good meanings, for so may we entertain 'vice for virtue, and offer to God for duty, that which he hath expressly condemned as wicked, idolatrous and superstitious; but wee must search into his word and revealed will, declining therefrom, neither on the right hand nor on the left: for as one saith, Perfect virtue is not 
Perfecta virtus non est sine cognitione v●ritatis, nec veritas sine amore virtutis.  without the knowledge of the truth, nor the truth without the love of virtue. Blind devotion therefore will not profit us, neither will it avail us, that we run on headlong in an ignorant zeal: for as Austine saith, he that runneth most swiftly, being out of the way, is so much the more miserable, because 
Bernard. ser. 2. sup. salve regina. August. praefat. in Psalm.  the faster he runneth, the further he is from his journeys end: and therefore it is better to halt in the way of truth, then to run apace in the way of error: yea it is possible that in the fervency of our devotion, being ignorant of the truth, we may be persecutors of it, and those who profess; as we may see in the example of Paul, who in his blind zeal persecuted the members of Christ,& afterwards was himself persecuted out of the ignorant devotion of certain honourable women. So 
Acts 13. 50.  that if we haue not the light of the knowledge of God and his truth to guide us, in our good meanings and best deuotions, we may be no better then cruel persecutors, and consequently subject to Gods wrath, to which all the ignorant are liable; for so the Apostle saith, that Christ Iesus shall show 
Acts 26. 11. 2. Thess. 1. 8.  himself from heaven with his mighty Angels, in flaming fire, rendering vengeance unto them that do not know God, and which obey not to the gospel of our Lord Iesus Christ.  
Fourthly, all our virtues and good duties must be joined 
§. Sect. 7. Our virtues must be joined with true saith. 2. Pet. 1. 5. Hebr. 11. 6. Rom. 6. 23. Si fi●es prima in cord nostro non gignitur, reliquae virtutes bonae esse non possunt, etiansi bonae videant●r &c. Gregor. moral. lib. 2. cap. 24. 1. Tim. 1. 5.  with faith, as the Apostle requireth, for without faith it is impossible to please God, because whatsoever is not done of faith is sin. To this purpose one saith, that if faith be not first begot in our hearts, other virtues cannot be good, although they seem good, &c. because it is written, that without faith it is impossible to please God. Where we are not to understand an historical faith, whereby we know and beleeue, that that virtue which we embrace, or that duty which wee perform, is warranted and commanded in the word of God, but a true lively and justifying faith, whereby we lay hold vpon Christ and all his benefits for our justification. For without this neither our persons, nor works are accepted of God: not our persons, because we are enemies, until by Christ we be reconciled; not our virtues, duties and works, because they are imperfect and stained with our corruptions, and therfore they cannot endure the sight of Gods iustice, till their imperfection bee covered with Christs perfect righteousness, and their pollution cleansed and washed away with his most precious blood. So that whosoever are not endowed with this faith haue no true virtues, but counterfeit shadows, their best actions are but glorious sins; which howsoever they are magnified among men, yet are they odious and abominable in the sight of God. And to conclude, when they are most justified in the world, they are in the state of death and condemnation; for the Apostle saith, that all, without exception, shall be damned which beleeue not the truth; which doom 
2. Thess. 2. 12.  is so certain, that our saviour Christ saith, that he who believeth 
John 3. 18.  not is condemned already; because he believeth not in the name of the only son of God.  
Fifthly, all our virtues must be embraced, and all duties 
§. Sect. 8. All our virtues must be embraced, and good works done in obedience towards God.  must be performed in obedience to God, and because he hath commanded and commended them unto us in his word: for if they arise from self-love, or love of the world, either for fear of punishment, or because we would haue the praise of men, or otherwise advance our worldly ends, they cannot be pleasing unto God, because we do not respect his will, but 
§. Sect. 9. With all our other virtues we must join humility.  our own, nor serve him, but our own turns.  
Sixthly, with our other virtues we must join humility, which is that precious ornament that beautifieth all other virtues and good parts in the sight of God and men: without 
Sine causa laboratqui virtutes sine humilita●e congregat. Bernard. de ordine vitae. lib. 8.  which humility( as one saith) he laboureth in vain which gathereth other virtues: for in another place he saith, he that gathereth other virtues without humility, doth as it were carry dust into the wind. True humility therefore doth open the eyes, whilst it doth keep down and extenuate other virtues, which 
Bernard. de duob. discip. eunt. in Em maum, Homil.  might be blinded with the wind of pride, and by it a man cometh to know that himself is nothing of himself. And look how much a man decreaseth by despising of himself, and so much he profiteth in the knowledge of God. And again, humility is so necessary to 
Bernard. ep. 42  other virtues, that without it they haue not so much as the show of virtues, &c. for God giveth his grace only to the humble, and vpon the humble alone the spirit of the Lord resteth. And elsewhere he saith, that the building of virtue is erected vpon humility, 
Bernar. Serm. ser. 61.  as vpon his proper foundation. With him agreeth Chrysostome, affirming, that that is not virtue which hath not humility 
Chrysost. in Gen. 14. Hom. 35.  joined with it. In all our virtues therefore and good parts let us carefully keep humility, and slay pride, which is the canker of virtue, and the poison, which being mixed with these pleasant and wholesome potions, doth make them to become deadly. To which purpose one saith, that because seldom any is so impudent as to boast of his vices, and if he do, 
Ambros. lib. epist. 10. ep. 84.  he is easily despised, that glorieth in his shane; therefore the evil of pride is most carefully to be aucided of the virtuous, because none is more easily betrayed, then those who haue deserved praise and commendation, &c. for Satan by vain glory crept into the hearts not of the sluggish and slothful, but of the industrious and diligent, that he might cast down by pride, those whom he could not move by persuasion. For how much more famous they were for their deserts, so much the fitter he found them to be entangled with his snares.  
And these are those fundamental virtues vpon which 
§. Sect. 10. All our virtues and works must haue G●ds g●●rie propounded to them as their chief end. Matth. 5. 16.  all other must bee built. Now the last condition is, that all our virtues, duties, and good parts, must haue as their chief and main end the glory of God propounded unto them: for as our saviour saith, therefore our light must shine before men, that they seeing our good works, may glorify our father which is in heaven. And the Prophet Esay saith, that therefore the Lord hath made us trees of righteousness of his own 
Esa. 61. 3.  planting, that himself might be glorified, by our fruits of obedience. Whereof it is that the Apostle chargeth us to propound this as the main end to all our actions, and whether we eat or drink, or whatsoever we do, to do all to the glory of God. Which end if we aim not at, our virtues are of no value: for( as Austine saith) our virtues are discerned from vices, not by their offices and functions, but by their scope and unveil, 
Non actibus said fi●ibus pensantur officiae, &c, August. contra julian. Pelag. lib. 4. tom. 9. col. 1032.  and are esteemed not by their actions, but by their ends. For if a man doth any thing, wherein he seemeth not to sin, if he doth it not for that end which he ought, he is convinced of sin; for true virtues, in men serve God, from whom they haue received them. And whatsoever good is done of man, and is not done for that for which true wisdom teacheth us it ought to be done, although in the duty itself it may seem good, yet the end being not right, it is a sin. And therefore some good things may be done, and they not do well of whom they are done, &c. For it is unjust and sacrilegious to make 'vice the end of virtue, and to enforce it basely to serve our voluptuous, covetous,& ambitious lusts. And elsewhere he saith, that virtue ought not to wait vpon 
August. de civit. Dei. lib. 5. cap. 12.  glory, honour, and sovereignty, which good men did desire, and endeavoured to compass by good means, but they ought to wait vpon virtue: for that is not true virtue, which doth not tend to that end, which is the chief good of man, before which nothing is to be preferred. The which end if wee leave, and aim at our own glory and praise, though our virtues and actions in themselves be never so excellent, yet they are but hypocritical, and shall( as our saviour saith) haue no other reward from God but the reward of hypocrites, the glory of the 
Matth. 6. 1. 2.  world and praise of men.  
And these are the conditions which give unto all virtue 
§. Sect. 11. That worldlings in their civil virtues and works observe none of the former conditions.  and duties the title of goodness: Now if we take a view of those mere moral virtues and civil duties which haue heretofore been in Heathen men, and are at this day in our civil honest worldlings; wee shall find none of these conditions observed; for in them they were joined with the worship of Idols and false gods, and in these with the false worship of the true God, whereby they draw near unto God with their lips, when as their hearts are far from him, and contenting themselves with an outward service for fashion and customs sake, and resting in the dead done, they never worship God aright, in spirit and in truth. To say nothing of those who cast God out of their hearts, and set up the idol of the world, honours, pleasures and riches, which they serve in the place of God. So also their moral virtues and civil honesty, are not joined with piety, and the true fear of God; for howsoever these worldlings seem to make some conscience of their dealings with men, and to carry themselves justly in the world, keeping their fidelity in their words and promises, yet they haue no care of performing their duty towards God, but contemn his service, neglect the virtues of the first table, which respect God, make no account of blasphemy and cursed swearing, nor of neglecting and profaning his holy Sabbaths. Neither do 
Gal. 5. 22.  they embrace these virtues, nor perform these duties in love towards God,( for true charity is a fruit of the spirit, and they are fleshly and carnal) but for self love, that they may the better achieve their worldly desires. Neither are they joined with the true knowledge of God and his will, seeing they remain utterly ignorant, even of the very principles of religion, having only the small glimpse of the light of nature to guide them, and their own good meaning and blind devotion to prick them forward. And therefore wanting saving knowledge, of necessity they be also destitute of a lively and justifying faith; for before we can come unto God by faith, we must first know that God is, and consequently their virtues and duties wanting faith, to apply unto them Christs righteousness to cover them, and his blood to purge them, do lye open to the eye of Gods iustice, in their natural filthiness and pollution. Neither can they observe the Apostles conditions of doing these duties with a pure heart and a good conscience; for it is faith that purifieth the 
Act. 15. 9.  heart, and it is the blood of Christ, applied by faith, that purgeth our consciences from dead works, and enableth to serve the 
Heb. 9. 14.  living God. So also they do not embrace these virtues, and do these duties, in obedience to God, because he hath commanded them, but either for fear of men, or to gain credit, or avoid shane, or else the better to attain unto their worldly ends. They are not joined with humility; for as pride first is the usher that bringeth them in, and giveth them entertainment; so being entertained they increase their pride, making them to haue an high conceit of their 
Luke 18. 11.  own worth, and in comparison of themselves, to contemn all others, as wee may see in the example of the proud pharisee. Finally, these civil worldlings do not propound to themselves Gods glory, as the end of all their virtues and duties, but their own profit and vain glory; as appeareth in the practise of the romans, who placed the temple of virtue, and temple of honour together, because they propounded to themselves honour for the end of their virtue, 
August. de civit. Dei, lib. 5. cap. 12.  as Austine observed; and may also evidently appear in the course of civil worldlings, amongst ourselves, which embrace civil and moral virtues for their credit, and because they would be well esteemed amongst their neighbours; or for their profit, having hereby better opportunity to increase their estates, in their trades and intercourse of dealings; which worldly ends failing, their honesty, fidelity, friendlinesse, and all other their moral virtues do fail also.  
Seeing therefore there is no worth or excellency in these 
§. Sect. 12. That we are to contemn civil virtues, and to hunger after Christs righteousness.  moral civil virtues, and duties of worldlings, and seeing they do not tend to the aduancement of Gods glory, nor further the salvation of our own souls; yea seeing they are no better in Gods esteem, but filthy sins which are guilded over with a gloss of virtue,& are so far from setting us forward in the true way to heaven, that they are the matter and ground of a dangerous and pernicious tentation of Satan and the world, whereby they destroy the souls of innumerable multitudes, by persuading them to rest in this moral virtue, and civil honesty, as sufficient for their salvation; and so to sleep securely in their sins, utterly neglecting true repentance, and sound conversion unto God, and al the means of obtaining a lively faith in Iesus Christ, whereby they might be justified before God, sanctified, and saved: therefore seeing it is not only base in value, but also pernicious in his effects; let no worldling hereafter set his heart on it, and be puffed up in pride because herein he excelleth others; but as the Apostle Paul contemned his legal righteousness, though he had obtained to such perfection therein, that he was unrebukable, counting it for Christs sake, and for the excellent knowledge of him, loss, and judging it dung, 
Phil. 3. 6, 7, 8, 9.  so he might win Christ; and desired that he might be found in him, not having his own righteousness which is of the law, but that which is through the faith of Christ, even the righteousness which is of God through faith. So much more let us all learn to contemn our moral virtue, and civil honesty, which is far more imperf●ct, base and contemptible, then Pauls legal righteousness; and turning unto God with all our harts, by unfeigned repentance for all our sins, let us hunger and thirst after the righteousness of Iesus Christ, and desire above all worldly things to be made partakers therof, by a true and lively faith, and to be endued with his spiritual sanctifying and saving graces, that so we may perform all duties both of holinesse and righteousness, and not only do that which is good, but also do it well, laying a good foundation for all our virtues and duties, and exercising ourselves in them in a good manner, with a pure heart, a good conscience and faith 
1. Tim. 1. 5.  unfeigned: and finally propounding unto ourselves as our chief end, the aduancement of Gods glory, and so glorifying God in our holy conversations, he will glorify himself in the eternal salvation of our souls, and make us partakers of everlasting happiness.   

CHAP. VIII.  
Of spiritual wisdom.  
ANd thus haue I shewed that worldly, carnal 
§. Sect. 1. Of spiritual wisdom, which is commended unto us in the Scriptures.  and civil virtues are to be contemned, in comparison of Gods spiritual graces, as being the ground of a most dangerous tentation, whereby our eternal good and salvation are exceedingly hindered; the truth whereof might further be shewed and exempled, by taking a view of all the special virtues comprehended under the general. But because this would be over long;& besides, it is very easy for any to fit that which hath been generally spoken, to the specials, I will only insist in one particular, namely, worldly and carnal wisdom, wherewith many are bewitched with over much cunning, cozening themselves both of Gods grace and their own salvation. And lest for want of distinct knowledge, we should contemn the good with the bad: I will first show what kinds of wisdom are warrantable and commendable, that so we may the better understand what that is which is worldly, wicked, and to be condemned: and afterwards I will set down some reasons to persuade all Christians to contemn and hate it. For the former, we are to understand, that wisdom is either divine and spiritual, or else moral and civil. divine and spiritual wisdom is a gift and grace of Gods Spirit, bestowed only vpon the elect and faithful, whereby we know God and his will revealed in his word, and carefully and conscionably make a holy use of this knowledge in our lives and conversations: where I call it divine, because God only is truly wise, and the fountain of wisdom, from 
Rom. 16. 27.  whom those little streams, and small drops which are in us, do flow and distil: where also I distinguish it from that which is diabolical, even the deceitful wisdom of the subtle serpent. And I say that it is spiritual, not only because it proceedeth from the Spirit of God, but because it is also chiefly exercised in spiritual and heavenly things. This wisdom is the gift of God: for as job saith, With him is wisdom 
job 12. 13. 16.  and strength, and he hath counsel and understanding; and howsoever 
Chap. 32. 8.  there is a spirit in man, yet the inspiration of the almighty giveth understanding. And Salomon saith, that the Lord giveth 
Prou. 2. 6.  wisdom, and out of his mouth cometh knowledge and understanding: whom another imitating, saith, that all wisdom 
Eccles. 1. 1.  cometh of the Lord, and hath been ever with him, and is with him for ever. Now this wisdom the Lord giveth by his Spirit, and therefore the Spirit of God is called the Spirit of wisdom 
Esay 11. 2.  and understanding, the Spirit of counsel and strength, the Spirit of knowledge and of the fear of the Lord: and he giveth it not unto all, but unto his elect and faithful seruants alone, who are good in his sight, as the Wise man speaketh. To which 
Eccles. 2. 26.  purpose the son of sirach, speaking in the person of wisdom, saith thus: The Creator of all things gave me a commandement, 
Eccles. 24. 11.  and he that made me, appointed me a tabernacle,& said, let thy dwelling be in jacob, and take thine inheritance in Israel, and root thyself among my chosen. And lastly by the Author this spiritual wisdom is distinguished, from that worldly and carnal wisdom, which is inspired by the wicked spirit, the subtle world and our own corrupt flesh.  
Now this divine and spiritual wisdom doth consist in 
§. Sect. 2. Wherein spiritual wisdom consisteth.  our knowledge of God, and of his will, and in a holy obedience thereunto, in the whole course of our lives; for it is partly speculative and in contemplation, and partly practical and in operation: the former is usually called spiritual wisdom, whereby out of Gods word we know generally what is truth, and what is falsehood, what is good, and what is evil; and answerably in our judgements approve and choose the one, and condemn and refuse the other: the latter is called spiritual prudence, whereby we are able to bring the former into use vpon every special occasion, putting difference between truth and falsehood, good and evil, choosing the one and refusing the other, according to those diuers circumstances, of persons, times, places, means and ends. So that the former is exercised in things general and necessary, showing what is lawful, and what unlawful in itself; the other in things special and contingent, showing what is fit and convenient, and what unfit and inconvenient in respect of circumstances: which difference the Apostle maketh, where speaking of things indifferent, he saith, that all things were 
1. Cor. 6. 12.  lawful unto him, but not all things profitable or expedient.  
spiritual wisdom therefore consisteth in the knowledge 
§. Sect. 3. spiritual wisdom is always joined with practise and obedience  of God, and his will, joined with a practical and holy use thereof in our lives and conversations; for without this the other is but an idle speculation, which deserveth not the name of wisdom or Christian prudence, the which is operative, causing a man to make use of that he knoweth, according to that, Iam. 3. 13. Who is a wise man and endued with knowledge among you? let him show by good conversation his works, in meekness and wisdom. To which purpose one saith, that the chief wisdom is a commendable life, and a pure mind 
Nazianzen in Apolog.  before God, by which the pure are joined with the pure, and the holy associated with the holy. And another saith, that that is wisdom worth esteem, which doth not fly in the wind of words, but 
Sapientia illa clara est, non quae verbis volat, said quae virtutibus constat. Gregor. in moral.  consist in the operations of virtue. But when this wisdom and obedience are joined together, then are we truly said to haue attained unto spiritual wisdom, whereby as our judgements are informed, so also are our affections sanctified, and our lives reformed and amended. And hereof it is that true wisdom is said in the Scriptures to consist in the fear of God; The fear of the Lord is wisdom, and to depart from evil 
job 28. 28.  is understanding. And, the beginning of wisdom is the fear of 
Psal. 111. 10. Prou. 1. 7.  the Lord, all they that observe them haue good understanding, his praise endureth for ever. Because, where the true fear of God is, it will make those who are endued therewith, to labour after the knowledge of Gods will, that knowing what is pleasing unto him, they may embrace it, and what displeasing, that they may avoid it: and for as much as they are always in his sight, it will cause them awfully to demean themselves as in his presence, observing his will, and yielding obedience to all his Commandements. And thus the Prophet joineth these together, saying, that the Spirit of the 
Esay 11. 2. 3.  Lord should rest vpon Christ, the Spirit of knowledge, and of the fear of the Lord, and should make him prudent in the fear of the Lord.  
Now this spiritual wisdom consisting in knowledge, obedience, 
§. Sect. 4. spiritual wisdom is to be learned only out of Gods word. Psalm. 19. 7.  and fear of the Lord, is to bee learned no where else, but out of Gods word, in which he hath revealed his will, and used many effectual reasons to move us to obedience; for so the Prophet david saith, that the law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, and giveth wisdom to the simplo. To which purpose another 
Eccles. 1. 5.  saith, that the word of God most high is the fountain of wisdom, and the everlasting Commandements are the entrance unto her. And jerome affirmeth, that true wisdom is a treasure which 
Vera sapientia est thesaurns qui solum in agro scripturarum nascitur, &c. Hicron. ad Pan machium, Tom. 1.  only groweth in the field of the Scriptures, the which is a jewel worthy to be bought with many pearls. So david ascribeth all his wisdom to the instruction of this schoolmaster: By thy Commandements( saith he) thou hast made me wiser then mine enemies; for they are ever with me: I haue had more understanding then all my teachers, for thy testimonies are my meditation. By thy precepts I haue gotten understanding; therefore 
Psal. 119. 98. 99 104.  I hate all the ways of falsehood. Of which whosoever are ignorant( though they excel in worldly wisdom, yet they) are very fools; as jeremy concludeth: Surely( saith he) they are poor, they are foolish, for they haue not known the way of 
Iere. 5. 4.  the Lord, nor the judgements of their God.  
And thus it appeareth wherein true wisdom consisteth; 
§. Sect. 5. The true properties of spiritual wisdom. Iam. 3. 17.  the properties whereof the Apostle james thus describeth: The wisdom( saith he) that is from above, is first pure, then peaceable, gentle, easy to be entreated, full of mercy, and good fruits, without judging, without hypocrisy. unto which diuers others might be added; as first, that it is spiritual, and exerciseth itself in spiritual things, namely in the getting and well ordering of Gods spiritual graces, and in the assuring and furthering the eternal salvation of our souls. Secondly, it is humble and joined with meekness of spirit; for so the Apostle exhorteth him that would be esteemed a wis● man and endued with knowledge, to show by good conversation 
Iam. 3. 13▪  his works in meekness of wisdom. To the same purpose one saith, that wee must take special care, lest having received▪ wisdom, 
Summa cura prouidendum est ne accepta saplentia, cum ignorantiae tenebras illuminat, ●umen humilitat●s tollat. Gregor. in Moral. Matth. 20. 16. Psal. 119. 104.  when it doth enlighten the darkness of ignorance, it do not take away the light of humility. And so it cannot be true wisdom; for although it shine with the virtue of eloquence, yet it doth darken the heart of the speaker with the vail of pride. Thirdly, it is sincere and simplo, and void of all fraud and dissimulation. For as our saviour Christ requireth, that his seruants should be as wise as serpents, so also as simplo and innocent as doves. And the Prophet david saith, that as soon as by Gods precepts he had gotten understanding, he presently hated all the ways of falsehood. To which purpose Bernard speaketh to the Church after this manner: O spouse of Christ( saith he) there ought not to bee in thee the wisdom of the serpent without the simplicity of the dove, nor the simplicity of the dove without the wisdom of the serpent; for as much as the wisdom of the serpent warneth the doves simplicity to beware 
De modo benè vivendi. Ser. 55 de Prudentia.  of evils, and the simplicity of the dove tempereth the wisdom of the serpent, that it may do good. And a little after he saith, that we ought to be so simplo in innocency of life, as that also with this simplicity of life, we should join wisdom; for he that doth not mix prudence with simplicity, is( according to that of the Prophet) as a dove deceived without an heart. And 
Hose. 7. 11.  another affirmeth, that well-sighted simplicity is good, when 
Gillebert. sup. Cant. serm. 22.  as it so excludeth dissimulation, as that it be not blind in the truth.  
And this is that divine and spiritual wisdom which is 
§. Sect. 6. That spiritual wisdom is to be highly esteemed.  opposed unto that which is devilish, worldly, and carnal; the which is not to be contemned, seeing the wise man telleth us that none but fools despise this wisdom. Yea contrariwise wee are highly to value it, as being a pearl of more 
Pro. 1. 7.  worth then all the world, and much to be preferred before the richest jewels and most precious stones. To which purpose job speaketh excellently, chap. 28. 13. Man( saith he) knoweth not the price thereof; for it is not found in the land of the living. 15. Gold shall not be given for it, neither shall silver be weighed for the price thereof. 16. It shall not be valued with the wedge of gold of Ophir, nor with the precious Onyx, nor the sapphire. 17. The gold nor the crystal shall be equal unto it, nor the exchange shall be for the plate of fine gold. 18. No mention shall be made of coral, nor of the Gabish; for wisdom is more precious then pearls. 19. The Tophaz of Aethiopia shall not be equal unto it, neither shall it be valued with the wedge of pure gold. And thus also Salomon esteemed it, pronouncing the man blessed that findeth wisdom, and getteth understanding; 
Pro. 3. 13. 14. 15. and 8. 10. 11  because the merchandise thereof is better then silver, and the gain thereof is better then gold. It is more precious then pearls; and all things that thou canst desire are not to be compared unto her, &c. And therefore according to this surpassing excellency ought every mans love to bee towards it: and his care in using all good means to attain unto it, ought as much to exceed the care of worldly men in compassing earthly vanities, as this rich jewel excelleth all worldly trifles.   

CHAP. IX.  
Of civil and worldly wisdom, and how far forth to be embraced, and in what respects to be contemned.  
ANd so much concerning divine and spiritual 
§. Sect. 1. Of civil wisdom and of the cautions thereunto required, that it may be good and lawful.  wisdom: civil and moral wisdom is a common gift of Gods spirit bestowed on man, whereby the understanding being enlightened, he is able to judge and discern, what is truth, and what falsehood, what good, and what evil in human and worldly affairs, that being hereby guided and directed, he may wisely and discreetly manage all his words and actions, especially in those businesses which more properly respect his place and calling. And this wisdom is in it own nature good, as being the gift of God, bestowed vpon mankind, to a good end, namely that he may the better be enabled to perform all duties of his place and calling. And howsoever it is not to be esteemed in comparison of divine and spiritual wisdom, yet if wee compare it with any worldly and temporal gifts of God, the highest place of excellency is due unto it: whereof it is that Salomon being put to his choice what he would haue of 
1. King. 1. 9. 10.  God, asketh this wisdom, that thereby he might be fitted for his kingly calling, and enabled to perform the duties of government; the which his wish was approved of God, and according to his desire this wisdom was granted unto him. But being considered as it is in us, it is neither absolutely good or bad, but according to the use, good to those that use it well, and evil unto those who abuse it unto evil. Now in respect of the use, civil policy and wisdom is good, lawful and laudable, when it is used with these cautions: first, when it is joined with meekness and humility. Secondly, when it is tempered and moderated with Christian simplicity and sincerity, so as wee may say with the Apostle, Our rejoicing is this, the testimony of our conscience, that in 
2. Cor. 1. 12.  simplicity and godly pureness, and not in fleshly wisdom, we haue had our conversation in the world. Thirdly, when it is joined with truth and fidelity, just and upright dealing. Fourthly, when onely lawful and good means be used for the effecting and accomplishing of our designs, for that onely deserveth the name of wisdom, when by the use of honest and lawful means a man can bring to pass things of difficulty. Fiftly, when as therein wee aim at good ends, as the aduancement of Gods glory, the furtherance of his religion, the good of the Church and Common-wealth, and the benefit and welfare, either of ourselves, or our neighbours. And lastly, when being endued with this wisdom wee do not glory in it, nor set our hearts vpon it, preferring it in our love, before that wisdom which is divine and spiritual, nor trusting and relying vpon it more then vpon Gods promises, providence and assistance. Whereby it appeareth, that if wee will entertain civil and worldly wisdom, wee must deliver it from many corruptions to which usually it is enthralled: and as one saith, if we be in love with this captive woman because she is beautiful to the sight, we must shave off her 
Hieronym. ad Pammachium, tom. 1.  alluring hairs, take away the deceitful ornaments of her enticing words; cut off the dead nailes of rapine and greediness, and wash her clean with that fullers soap and niter of the Prophet, that is, purge and reform her according to the doctrine of the Prophets, and word of God. And if these cautions bee thus observed, then is it lawful to use this civil policy, and to our dove like simplicity, to add the serpentine wisdom. As for example, we may in Christian policy make question of mens faire pretences, when wee haue no sound reason, whereupon we may ground our belief, and may make trial before we trust them, especially in matters of great importance, having for our president the example of our saviour Christ, who though many professed that they believed in him, when they saw his miracles, yet knowing their unconstancy, 
joh. 2. 24.  he would not commit himself unto them. So likewise we may use all good and lawful policy, to preserve the peace of the Church, and to further the gospel: and thus Paul by the advice of the other Apostles associates himself with the four Nazarites in their purifications and offerings, as though himself had been one also, that hereby he might 
Acts 21. 23. 26.  give satisfaction to the Iewes, who were zealous in the ceremonial law, by submitting himself to the rites thereof. And thus it is lawful to use the like policy for the avoiding of persecution; as the Apostle Paul did, when in that divided 
Acts 23. 6. Genes. 32.  assembly he professed himself a pharisee. And jacob, when as being in danger of his brother, he used all good policy to abate, or at least avoid his fury. Finally, these cautions observed, we may lawfully use all good policies and stratagems in the time of war, as we may see in the practise 
Iosua 8. 5. Iud. 20. 29. 2. Sam. 5. 23.  of Iosua, of the Israelites against the Beniamites, and of david, guided and instructed herein by Gods own word.  
And thus much concerning that civil wisdom which is 
§. Sect. 2. Of worldly wisdom, which is wicked and unlawful. 1. Because it is joined with pride. Ierem. 9. 23. 24.  lawful and good: whereby it may also appear, when it is to be esteemed unlawful and wicked, namely, when these cautions are not observed; as first of all, when it is joined with pride, arrogancy and vainglory: for this the Lord condemneth by his Prophet, forbidding the wise man to glory in his wisdom; but if he will glory, to glory in this, that he understandeth and knoweth God: So the Wise man forbiddeth us to be wise in our own eyes; telling us elsewhere, that there 
Prou. 3. 7. and  is more hope of a fool, then of him who is thus wise in his own 
Chap. 26. 12. Rom. 12. 16.  conceit. And the Apostle willeth us, that we should not be high minded, nor wise in ourselves. Yea so great is this sin, that a 
Esay 5. 21.  grievous woe is denounced against it: Woe unto them that are wise in their own eyes, and prudent in their own sight. Into 
Non tot sapientes quot sapientiae professores. Credere se sapientem primus ad stultitiam gradus, proximus est prositeri. Petrarch. de remed. Dialog. 12. lib. 1. S●d prudenti● gratia superbis? at non est prudenti● superbire: superbien do namque teipsum primum prudentia priuas. Chrysost. in 2. Thess. 1. Homil. 2.  which sin and woe many fall: who haue no true ground for their conceit, but are so utterly destitute of wisdom, that they haue not knowledge enough to see their ignorance, nor sufficient wit to discern their folly. Neither is it a sign of true wisdom to make a show thereof, seeing there are not so many wise, as professors of wisdom: and( as one saith) If we were truly wise, we would not think so; much less boast of it, for to conceit a mans own wisdom is the first degree to folly; and the next step is, to profess and vaunt of it: whereas he who is truly wise glorieth not in that he hath, but seeing his defects, groaneth for that he wanteth. To which purpose another demandeth; dost thou( saith he) wax proud in respect of thy wisdom? but it is not the property of wisdom to be proud: for by being proud, like a selfe-robber thou spoilest thyself of that whereof thou gloriest.  
Secondly, worldly policy is unlawful and wicked, when as it is severed from Christian simplicity and sincerity; for these our saviour hath conjoined, willing us to be as wise 
§. Sect. 3. Worldly policy is wicked when it is severed from simplicity and sincerity. Matth. 10. 16. Rom. 16. 19. John 1. 47. Prou. 8. 7. 8. 20.  as serpents, and simplo as doves; and therefore no man ought to sever them which he hath coupled: and this the Apostle repeateth and expoundeth, I would( saith he) haue you wise, to that which is good, and simplo concerning evil. For which simplicity Nathaniel is commended by our saviour Christ; Behold( saith he) a true Israelite, in whom there is no guile. So also it is evil when as it is not joined with truth and righteousness. For true wisdom promiseth, that her mouth shall speak the truth, and her lips abhor wickedness, that all the words of her mouth shall be found righteous, that there shall be no lewdness nor frowardness in them; and that she will cause her followers to walk in the way of righteousness, and in the midst of the paths of iudgement. So the son of sirach saith, that true wisdom is far from pride and deceit, and men that lye cannot remember her, but men of truth shall haunt her, and shall prosper even to the beholding of God. again, it is evil and unlawful, when as men use wicked and unjust means for the accomplishing of their desires, as lying, faoing, swearing, for swearing, treachery and double dealing; or when as they propound unto themselves, in their policies, ungodly and sinful ends, whereby either God is dishonoured, their brethren endamaged, or their own consciences wounded, and salvation hindered: for( as one saith) to be wise unto evil, is not to 
Sapere malum, sapere non est said desipere. Bernard. de Grad. humilit. Aristot. in Ethic. lib. 6.  play the wise man, but the fool. Finally; this civil wisdom is evil to them who haue an overweening conceit of it, extoling and magnifying it above it worth, and placing in it( with Aristotle) their chief happiness; as also to those who in their love so dote on it, that they prefer it before that wisdom which is divine and spiritual, whereas it should be but an handmaid unto it, giuing it precedence and place when both cannot stand together. To conclude, it is evil to those who put their trust in their own wisdom and policies, either for provision of those things they desire, or for their preservation from dangers, more then in God himself, who is our onely preserver and protector; contrary to the persuasion of the Wise man, who exhorteth us to trust in the 
Prou. 3. 6.  Lord with all our hearts, and not lean unto our own wisdom.  
And thus haue I shewed, how and in what respects this civil 
§. Sect. 4. Worldly wisdom is to be contemned, first because God esteemeth it not.  wisdom and policy is to be accounted warrantable and good, and how it is to be esteemed evil and unlawful: in which respect we are not to set our hearts on it, but to contemn and hate, shun and avoid it: which that we may do, let these reasons move us: first, because this worldly and carnal wisdom is not good, nor of any worth and excellency, but evil, base and contemptible: and secondly, because it bringeth unto us no true good or profit, but hurt and disadvantage. That there is in it no worth or excellency, it appeareth, because God esteemeth it not: for whereas he reserveth his chief jewels, and gifts of value, onely for his own seruants and children, he bestoweth this civil and moral wisdom, as a common gift both vpon the godly and the reprobate, as appeareth in the example of Achitophel, who though he were desperately wicked, as we may plainly see in that cursed counsel which he gave to absalon, yet had received from God such a large measure of this gift of civil wisdom, that he was not only thought meet to be a chief counsellor to david, but the counsel which he gave in those 
2. Sam. 16. 23.  daies, was esteemed as if one had asked counsel at the oracle of God: so was all the counsel of Achitophel both with david and with absalon. And the like might be said of many others, which for brevity I overpass. again, that the Lord esteemeth and regardeth not, these great politicians who are wise in their own conceits, Elihu plainly saith it, and Gods dealing 
job 37. 24.  with them as plainly proveth it; for being to gather unto himself a select multitude, whereof to make his Church, and seruants of his own family, whom he will sanctify in this life, and save, glorify and crown with eternal happiness in the life to come; he passeth by these great politicians, and vouchsafeth not to call many of these wise men after the 
1. Cor. 1. 26.  flesh, as the Apostle affirmeth, but leaving them to enjoy their glory, of being counsellors to Princes and Potentates of the world, which they most desire and value, he maketh them none of his counsel, but keeping all his secrets close 
Matth. 11. 25.  from them, he revealeth them to such as they esteem babes and fools. And therefore seeing the Lord so basely esteemeth of worldly policy, let us( making his infinite wisdom the rule according to which we are to conform and square our iudgement) learn also to scorn and contemn it; and labour after that spiritual and divine wisdom, which will make us wise unto God, and further our glory and everlasting happiness.  
But this may further our contempt of this worldly wisdom, 
§. Sect. 5. That the divell is the author of worldly wisdom.  if we consider that it is not onely not good, or of any worth, but also corrupt and exceeding evil. For first, if we will derive the pedigree of it, we shall find that it is more ancient then noble, the divell himself being the father and first founder of it: for the Apostle james plainly telleth us, that this worldly wisdom which descendeth not from above, is 
james 3. 15.  earthly, sensual and devilish. Earthly, because it mindeth only earthly things, and maketh us never to forecast how after we depart from the earth we may come to heaven: sensual, not only because it believeth nothing, but that which is subject to the senses, or may be demonstrated by carnal reason, but because it also moveth men to pamper themselves in sensual delights, and voluptuous pleasures; as thinking that there is no other Paradise but the earthly Eden; and devilish, because it came from the divell as the first author, and is continually taught by the same schoolmaster; and will also bring them to the divell who use and practise it, unless they prevent their damnation by unfeigned repentance.  
But that wee may more plainly perceive that this cursed 
§. Sect. 6. Worldly wisdom resembleth Sa●a● in malicious opposing against God.  child doth not degenerate from this wicked parent, if wee consider further of it, we shall find that it exceedingly resembleth him in the vety countenance. For first, as the divell with despiteful malice opposeth himself against the majesty of God: so this worldly wisdom being his of spring, taketh the fathers part, and opposeth itself with like malice against the wisdom of God. For so the Apostle saith, that the wisdom of the flesh is enmity with God. And contrariwise 
Rom. 8. 7.  the wisdom of God opposeth against the wisdom of the world, and so detesteth it, that he cannot abide that there should be any mixture thereof with his spiritual wisdom, in the work of his ministery, which he hath ordained for the gathering of his Church, and for their edification in the holy faith. So the Apostle saith, that Christ sent him to preach the gospel, not with wisdom of words, lest the 
1. Cor. 1. 17.  cross of Christ should be made of none effect. That his preaching stood not in the enticing speech of mans wisdom, but in the plain evidence of the spirit and power, and that he did not speak the wisdom of this world, neither of the Princes of this world 
1. Cor. 2. 4. 5. &c.  which come to nought, but the wisdom of God, which none of the Princes of this world hath known, &c. And by reason of this opposition, the one doth not allow and approve of the other, but interchangeably censure and condemn one the other of mere folly. So the wisdom of the world iudgeth of the wisdom of God; for the Apostle saith, that the preaching of the gospel is to them that perish, and to the 
1. Cor. 1. 18. 23.  wise Grecians, esteemed foolishness: and therefore when Christs worldly kindred heard him in his sermons deliver this spiritual wisdom from his Father, they went to lay hold on him, because they thought him out of his wits. The reason 
Mar. 3. 21.  hereof is, because worldly wisdom can relish nothing, but that which is subject to the senses, or may bee demonstrated by carnal reason; to which rules Gods wisdom submitteth not itself, but oftentimes soareth an higher pitch, speaking and doing things which are besides, above, and contrary to natural reason, that the infinite depth and power thereof may better appear. To this purpose one saith, that there is another wisdom of the flesh, which being 
Ambros. in Psal. 118. ser. 22  puffed up with worldly reasons, doth deny that any thing can be done, of which a natural reason may not be given, and therefore 
§. Sect. 7. That the wisdom of the world is foolishness with God.  it scorneth and derideth the mysteries of religion.  
So contrariwise the wisdom of God condemneth the wisdom of the world of mere foolishness: for so the Apostle saith, that the 
1. Cor. 3. 19. Psal. 5. 4. 5.  wisdom of the world is foolishness with God. And the reason is, because it is always mixed with sin, which God esteemeth the greatest folly; whereof it is that usually in the Scriptures sin is called by the name of 
1. Sam. 13. 13 2. Sam. 13. 13. and 24. 10. Pro. 14. 9.  folly, and sinners are termed fools. Thus the Prophet concludeth that they are 
Iere. 5. 4. and  foolish that do not know the way of the Lord, and that there is no possibility that there should be any wisdom in them that reject the word of God: 
cap. 8. 9.  they haue( saith he) rejected the word of the Lord; and what wisdom is 
Sapere malum, sapere non est, said desipere. Bern. de grad. humil.  in them? And the Wise man saith that they are 
Pro. 1. 7.  fools, who despise wisdom and instruction, that is, the fear of the Lord and true godliness, as he there expoundeth it. To this purpose one saith, that to be wise unto evil is to play the fool. And 
Stultitia vera est falsa sapientia. August. de Epic.& Stoic. tract. cap. 8.  another affirmeth, that this false wisdom is true folly. And in truth what is more foolish then to gain the world, yea some small trifles in the world, and to lose a mans soul? then to embrace carnal things, and contemn spiritual; to exchange for earthly and momentany vanities, our heavenly inheritance, and that eternal weight of glory? what more absurd then with overmuch wisdom to ioy in a mans self of his own salvation, and by wilful sinning to cast a mans soul into hell, for the gaining of that which he is every day in danger to lose? the which folly who so will not aclowledge here, that he may forsake it, shall be sure to confess it, in hell fire, with bitter grief and horrible anguish, as it is 
Wisd. 5. 4. 5. &c.  notably set down in the book of wisdom. Let us therefore in time embrace this spiritual and heavenly wisdom, and reject and hate that which is worldly and carnal, for such contrariety there is between them, that they cannot be reconciled nor joined together. To this point one speaketh fitly: If( saith he) thou wouldest be accounted the spouse of Christ, what hast thou to do with the wisdom of the flesh, which is enmity with God? wouldest thou reconcile this enmity, and haue in thee both the wisdom of the flesh and of the spirit? a little leaven soureth the whole lump, and how much more when 
Potest perimi vt penitus non sit, non potest premi vt ei contemperatura sit. Gill●bert. sup. Cant, s●m. 22.  the leaven is much, and the lump little? What fellowship is there between the law of concupiscence, and the law of charity? that ought not to be joined with this, because it will not be subject to it: for the wisdom of the flesh either resisteth the law of God, and so is an enemy, or utterly perisheth and cometh to nothing; either it resisteth, or else wholly desisteth; it may be destroyed, that it may cease to be, but it cannot be kept under that it should obey, &c.  
Secondly, whereas Satan is the father of lies, and the chief 
§. Sect. 8. Worldly wisdom joined with lying and untruth.  author of dissimulation, treachery and treason; this worldly wisdom is a compounded monster of all this hellish brood. For who seeth not that worldly politicians do so accustom their tongues to speak untruths, that lying may seem to be their natural language, seeing they speak it with such facility? that they place a great part of their policy, in making their tongues and hearts so to differ the one from the other, that a man by their speeches shall least of all guess at their meanings? and were it not that like the divell their schoolmaster, they did in policy sometimes speak truth, that they may the better gain credit when they lye, you might as well know the meaning of their words by a dictionary of contrariety, as by that which naturally they seem to signify. Finally, that they account him but an heavy headed fellow, and little better then a fool, who is open hearted, and speaketh as he thinketh. Wherein what do they else but perue●t the course of nature, and join with the divell against God? for whereas he hath purposely made the tongue to bee the interpreter of the mind and heart, they make it to deliver their meanings as it were in an unknown language which cannot bee understood, and to give dark riddles in stead of plain resolutions? and what do they else hereby but proclaim, that their wisdom is not the wisdom of God, seeing her mouth speaketh the truth, and 
Pro. 8. 7. 8.  her lips abhor wickedness, but the wisdom of the old Serpent, who being opposed unto God, taketh delight in lies and falsehood?  
So also they ground their policies vpon dissimulation, deceit 
§. Sect. 9. Worldly wisdom grounded vpon dissimulation and deccit.  and fraud, which haue great affinity with the former, and are able to do little without her help. And hereby they make faire weather, when they intend a storm shall follow, they carry two faces under one hood, making show of love where they mortally hate,& smile vpon those whom they desire to kill, like their predecessor joab, who stabbed whilst he embraced, and Iudas, who by kissing, betrayed. The flood of their malice is always smoothest where it is deepest, and where for some wrong, either received or imagined, they intend greatest mischief, there they use most compliments, of cap and knee, faire words and kind embracings; because according to the rule of their politics, 
Professa odia tollunt vindictae locum.  professed hatred loseth opportunity of reuenge. Yea so far are they in love with this deep dissimulation, and out of liking with Christian simplicity, innocency and sincerity, which is opposed thereunto, that in their language, simplicity and folly are all one, and fools are usually called by the name of innocents. Yea so contrary are simplicity and purity to worldly wisdom, that the Apostle also opposeth the one to the other, saying, that he had his conversation in the world in simplicity and godly pureness, and not in fleshly wisdom; 
2. Cor. 1. 12.  implying thereby, that these two are so opposed, that they can by no means stand together.  
unto this wee may add their treachery and treasons, as 
§. Sect. 10. That worldly wisdom is grounded on treachery and treason.  chief pillars of worldly policy, whereby they are ready to betray all those that trust them, and to cut their throats who haue put their lives into their hands, and chosen them as sanctuaries of refuge; to falsify their word and promises, confirmed by many vehement protestations, bitter imprecations, and deep oaths; when as either at the first they intended nothing less, or afterwards find that the performance of their promise will not stand with their profit and advantage. In which treacheries they are so fleshed, that they aclowledge no friendship, nor regard the nearest kindred, but without respect of persons, tread all under foot, which stand in their way, and seem to hinder their wicked designs. The which their treason and villainy being discovered, doth not at all daunt them in their cursed courses, but one injury occasioneth▪ another, and when they haue no other reason of doing wrong, they will still do it, because they haue done it; and according to their proverb, whom they haue once injured, they will never forgive, but add one wrong unto another; like cruel cowards, still keeping down him whom they haue unjustly overthrown, lost rising again and recovering strength, he might reuenge himself for these wrongs received.  
Finally, to make up a perfect wickedness, unto these evil 
§. Sect. 11. Worldly wisdom propoundeth wicked ends.  means they adjoin as evil ends; never respecting in any of their proceedings the glory of God, the good of his Church, or the salvation of their own souls; but rather, joining with Satan in all their courses, they seek how they may most dishonour God, vex and afflict his children and seruants, and engage their own souls to eternal destruction, by adding one wickedness to another; or to take them at the best, the chief works which they aim at, are either honors and preferments, which they aspire unto by treading others under foot; or riches, the Mammon of iniquity, which they seek to compass and obtain by fraud and deceit, injustice and violence, oppression and cruelty: or voluptuous pleasures which are wicked and unlawful, the which they often procure and raise out of the grief of their poorer neighbours, delighting themselves with their hurts; and making way to their superfluous pleasures, by wringing from them those necessaries which should maintain their lives; like that wicked Achah who must haue Naboths inheritance to make him a garden.  
And this is that wicked worldly wisdom, which hath been 
§. Sect. 12. That worldly wisdom hath been always embraced and much esteemed in the world. Genes. 4. 8. Exod. 1. 10. 1. Sam. 18. 21.  so much in use among carnal men from the beginning of the world: thus cain spoken peaceably to his brother, when his meaning was to murder him: Pharaoh dealeth politicly in suppressing Gods Church: Saul offereth to david his daughter in marriage, when his purpose was to make it the occasion of his death, and maketh alliance to serve as a snare to catch him: joab embraceth and killeth, and Iudas kisseth and betrayeth; and if we look to Ieremies times, you shall hear him complaining, that the politicians of that age did bend 
Ierem. 9. 3. 4. 5.  their tongues like their bows for lies; that they had no courage for the truth vpon the earth, but proceeded from evil to worse, not knowing the Lord: and therefore he counseleth every one to take heed of his neighbour, and not to trust any brother, because every brother used deceit, and every friend dealt deceitfully. So one of the Ancients describing the worldly policy which was used in his daies, saith that it consisted in gathering 
Augustin. ad fratr. in cremo serm. 36.  treasure, and in scraping together worldly goods, in lying, swearing, cunning perverting of iustice, and such like carriage in all their courses; all which( saith he) is but mere foolishness in the sight of God. So another speaking according to the experience of his times, saith, that this is the wisdom of the world, to 
Gregor. moral. lib. 10. cap. 16.  hid the heart with cunning devices, to disguise a mans meaning with his words, to make those things which are false to seem true, and those things which are true to appear false. This forsooth is that wisdom which is known of young men by use, and learned of children at dear rates: who so know this, they show their pride in despising others, and those who are ignorant hereof, as underlings and timorous persons admire it in those that haue it; because this same doubleness, being cloaked with iniquity, is loved of them, whilst perversity of mind is called courtlinesse. This wisdom commandeth those that obey it, to climb into the highest seat of honor, and to rejoice in the vanity of temporal glory, when they haue obtained it; to take manifold reuenge for single injuries: to give place to none that oppose against them, as long as their strength lasteth, but when all possibility of power faileth them, that which they are not able to achieve by professed malice, they must effect by dissembling peaceable kindness. But contrariwise, this is the wisdom of the just, to fain nothing in outward show, to declare their meaning by their words, to love truth, and avoid falsehood, to do good freely, and to suffer evil more willingly then to d● it, not to seek reuenge of injuries, but to think it gain to be rep●●ched for the truth. But this simplicity of the just is scorned, because the virtue of innocency is by worldlings esteemed folly. For whatsoever is done innocently, is questionless with them thought foolish, and whatsoever in any work the truth approveth, that soundeth as silly to carnal wisdom. For what can seem more foolish to the world, then to show a mans meaning by his words, not to ●ame any thing with cunning fetches, to offer no contumelies for injuries receiu●ct; to pray for them that curse; to seek poverty, to leave present possessions, not to resist him that taketh by violence, to turn the other cheek to him that smiteth? &c. But what is thought an abomination to the egyptians, that the Israelites offer to God, and this simplicity of conscience which all unjust worldlings despise as weak and abject, is made the sacrifice of the just. And another of latter times complaineth, that well sighted simplicity, which is so voided of dissimulation, as 
Gill●berz. sup. Cant. serm. 22.  that it is not blind in the truth, is in these daies a rare bide to be found on earth, or if her haunt be any where, it is very secret, and hide in the clefts of the rocks, and in hollow walls, or about the river banks. For how is the doves eye of simplicity obscured and hide? who now followeth not the worlds deceits? who joyeth not to use them? who loveth not to haue them, or to be said that he hath them in him? who is not ashamed of the doves eyes, and glorieth not in the eyes of kites? &c. And if this complaint were justly taken up by these men in those times, how much more would they haue inveighed against this wicked policy of the world, if they had lived to haued red Machiauels Lectures of devilish impiety, and seen the practise of many of his schollers, who far excel their master in the deep skill of worldly subtleties and hellish mysteries?  
And thus haue I shewed how wicked this worldly wisdom 
§. Sect. 13. That worldly wisdom understandeth not the spiritual things of God.  is in itself, and hurtful to others. In the next place let us consider what it is to those that use it; where vpon due examination we shall find, first, that it doth not bring unto them any true profit▪ secondly, that it is exceeding hurtful. It profiteth not: for first, whereas the chief use of wisdom and understanding is to know the spiritual things of God, and the means and mysteries of our salvation, the eye of worldly wisdom is not only dim sighted, but even stark blind in discerning this light; and as he that hath no eyes cannot 
1. Cor. 2. 10. 11  possibly see, because he wanteth the organ and instrument of seeing; so it is as impossible that the carnal worldling( how wise soever he be) should perceive the things of God, because he wanteth the instrument of this spiritual discerning, even the Spirit of God, whereby alone the dark mind of man is illuminated with the knowledge of the truth. And this reason the Apostle rendereth of the ignorance of carnal worldlings, where he saith; That the natural man perceiveth 
1. Cor. 2. 14.  not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned. But he that is spiritual discerneth all things. And therefore our saviour Christ speaking generally of the world, saith, 
John 17. 25.  that it did not know God his Father;& his holy Apostle testifieth, that when Christ the Son of God came into the world, the world knew him not: so that it is impossible for a mere 
John 1. 10.  worldling to attain to the knowledge of God, and of his son Christ, or of the work of redemption and salvation wrought by him: whereof it is, that when Peter acknowledged Christ to be the son of God, our saviour telleth him, that flesh and blood had not revealed unto him, but his Father which is in heaven. To which purpose the Apostle also saith, that seeing the world by wisdom knew not God, in the wisdom of 
1. Cor. 1. 21.  God, it pleased God by the foolishness of preaching to save them that beleeue. Whereby it appeareth, that worldly wisdom helpeth not to the knowledge of spiritual things; nor at all furthereth the salvation of our souls: but serveth onely worldlings( like the Ostrich wings) to this use, to hasten their speed, and make them to outrun others vpon the earth, and in earthly things; but cannot help them to fly towards heaven, by the spiritual knowledge of God and our saviour Christ.  
The reason why worldlings by their worldly wisdom 
§. Sect. 14. The reason why worldly wisdom understandeth not the things of God. Matth. 11. 25.  cannot understand the things of God, is, because this spiritual knowledge is hide from them, as appeareth by that thanksgiving of our saviour Christ: I give thee thankes O father, Lord of heaven and earth, because thou hast hide these things from the wise, and men of understanding, and hast revealed them unto babes. And this reason our saviour rendereth why he spake to worldlings in parables, and to his Disciples plainly, Because to these it was given to know the secrets of the kingdom 
Matth. 13. 11.  of heaven, but to them it was not given. And this happeneth unto them by the just iudgement of God, that they should thus be given over to their own blindness: first in regard of their pride, which causeth them to withdraw themselves from God, and to shut their eyes against the light of his revealed will, preferring far before it, their own wisdom and deep policy, vpon which can nothing follow but palpable darkness; for as when the face of the moon looketh directly vpon the sun, from whom she borroweth her brightness, she is full of light, but being averted and turned from it, doth lose all, saving only a shadow of light which is her own: so when we set our face vpon the sun of righteousness Iesus Christ, and depend vpon his instruction for our illumination, we are full of the light of saving knowledge; but when we turn our backs vpon him, we lose all our brightness, saving that light of nature and of carnal wisdom, which in comparison of this spiritual light of saving knowledge, is no better then a shadow. Besides, when they are proud of this earthly trash, the Lord will not give them the true treasure; and because they glory so much in a glittering counter, that they forget the giver, the Lord will not vouchsafe to bestow vpon them his pure gold and richest jewels. Neither do they, being conceited of their own wisdom, make any account of the wisdom of God, and knowledge of his will, nor use any means appointed by God to attain unto it: yea their own carnal wisdom so puffeth them▪ up with pride, that in comparison thereof, they scorn the wisdom of God, and of his gospel, and esteem it no better then 
1. Cor. 1. 18.  mere foolishness. And therefore no marvell if the Lord do withhold his gifts from those that do contemn them, and deny to give this precious pearl of heavenly wisdom, and saving knowledge, to these filthy swine, who would but tread it under their feet. To this purpose one saith, that those cannot behold the wisdom of God, who are wise in their 
Gregor. Moral. lib. 37. cap. 27.  own eyes; for as much as they are so far distant from this light, as they are from being humble in themselves: for whilst the swelling of pride doth increase in their mindes, it doth dim the sight of contemplation, and when they begin to imagine that they shine more then others, then they deprive themselves of the light of truth. Finally, worldly men make an idol of their wisdom, by trusting in it for their provision and protection, 
Adveram sapientiam venire non possunt qui falsae suae sapientiae fid●cia decipiuntur. Gregor. Moral. lib. 17. cap. 14▪  more then vpon God himself; and therefore Gods spirit, which is the fountain of true wisdom, will not lodge in that heart, where this idol is erected, neither will God and this earthly Dagon dwell together. So the same author saith, that they cannot attain unto true wisdom, which are deceived with the confidence of their own wisdom, which is false and counterfeit, &c. And hence it is that the Apostle Paul persuadeth those who are carnally wise to become fools, that so they might attain unto true wisdom. Let no man( saith 
1. Cor. 3. 18. Relinquamus noxam sapientiam, discamus laudabilem fatuitatem. Gregor. Moral. lib. 37. cap. 27. 1. Cor. 1. 27.  he) deceive himself. If any man among you seem to be wise in this world, let him be a fool that he may be wise. And the former author exhorteth us to forsake this hurtful wisdom, and to learn this laudable folly, because it is written, that God hath chosen the foolish things of the world to confounded the wise.  
Secondly, this carnal& worldly wisdom doth not certainly 
§. Sect. 15. Worldly wisdom doth not certainly assure men of the vain things of this life.  assure us of the vain things of this life, for the cōpassing whereof it imploieth all his strength: for seeing it opposeth itself against God, and trusteth and dependeth wholly vpon it own abilities, thinking to thrive in evil designs by the use of wicked means; therefore the wisdom of God opposeth against it, bringing it to nothing, and making all these deep policies and cunning devices vain and frustrate; as appeareth both by testimonies of Scripture and examples. david saith that the worldlings deceit is vain, and notwithstanding 
Psal. 119. 118.  their policies God treadeth them down when they depart from his statutes. And the Apostle telleth us, that God will destroy the wisdom of the wise, and will cast away 
1. Cor. 1. 19. Esa. 29. 14.  the understanding of the prudent, that the wisdom of the world, and the Princes of the world, cometh to nought: and that their wisdom is foolishness, because he catcheth the wise in their 
1. Cor. 2. 6. Chap. 3. 19.  own craftiness. And howsoever their policies may seem deep in themselves, and their counsels vnresistable by human power; yet seeing they plot them against God himself they cannot stand: for, as the Wise man teacheth us, there is no wisdom, neither understanding nor counsel against 
Prou. 21. 30.  the Lord. Examples hereof we haue in the builders of Babel, whose policies and power the Lord soon defeated, by confounding their languages: In Pharaoh, who when he thought 
Exod. 1. 10.  to do most wisely, was frustrate of his end, and in despite of all his policy Gods people were delivered, and he destroyed. In Achitophel, whose subtle counsel took no effect, because, 
2. Sam. 17. 14.  as the text saith, God was purposed to destroy it. In Haman, who with his cunning policies brought himself to the gallows, and advanced him whom he intended to ruin.  
Yea the Lord doth not onely defeat their carnal wisdom, 
§. Sect. 16. God turneth thirdly wisdom into fool●shies. job 5. 13. Esa. 44. 25. Rom. 1. 22.  but also doth turn it to ridiculous folly, and when they think to be admired for their deep policies, he causeth them to be scorned for their shallow foolishness. Thus Eliphaz affirmeth, that God taketh the wise in their craftiness, and the counsel of the wicked is made foolish. And the Apostle saith that the Gentiles, when they professed themselves to bee wise, they became fools. And elsewhere he demandeth, Where is the wise? where is the Scribe? where is the disputer of this world? hath not God( saith he) made the wisdom of this world 
1. Cor. 1. 20.  foolishness? Not unfitly therefore are fools in our accustomend speech called naturals, seeing the wisest man who is but merely natural is a very fool, both because he is utterly destitute of spiritual and saving wisdom, and also because the Lord turneth that carnal wisdom he hath into sottish foolishness. So when Saul, leaving the Lord, began to be directed by his own wisdom, the Prophet Samuel telleth him, that he had done foolishly, in not keeping the commandement 
1. Sam. 13. 13.  of God. And into what extreme folly did the wise counsel of Achitophel bring him, causing him to hang himself, for fear of a worse turn; and to avoid the Kings deserved displeasure, by leaping into hell? The reason hereof is apparent, for though mans wisdom be never so great, yet it is not infinite; he cannot foresee future contingents, much less dispose them, and therefore whilst he avoideth one danger which he foresaw, he is overtaken by another which was without the compass of his providence; and having settled his counsels vpon the ground of many probabilities or certainties, one whereof seemeth to cohere with another, some thing which either was not, or could not bee foreseen, happening, disordreth and confoundeth all the rest, and so bringeth all his policies to nothing; like a chain which falleth asunder when but one link thereof is broken. Who therefore would esteem of this worldly wisdom, seeing it doth not with any certainty procure that good, for which it is onely good, nor attaineth unto oftentimes these worldly vanities, whereof when it faileth itself is vain and to no use?  
But much less doth it help us to the fruition of spiritual 
§. Sect. 17. Worldly wisdom hindereth the fruition of spiritual benefits. 1. Cor. 2. 5. 6.  benefits; for, as I haue shewed, it is a great enemy to saving knowledge, and to the growth of all sanctifying graces, making the seed of the word unfruitful, and the means of salvation vnpowerfull and vneffectuall, when it is joined with them, yea it so puffeth men up with pride, that they never desire to use the means of their spiritual welfare, and though they be diseased to the death, yet feeling not their pain, they haue no care of being cured and recovered. And therefore one prefereth the knowledge which is joined with pain and grief, before this which puffeth up; because pain requireth that health which this swelling counterfeiteth; 
Non dubito quin dolentem tumenti praeferas; qui● sanitatem quam tumour simulat dolor postula●; qui autem postulat propinquat s●luti. Bernar. supper Cantic. Serm. 36.  and he is near unto health that desireth it, because he that asketh doth also receive. And as it hindereth grace in this life, so also glory in the life to come; for so wholly is it taken up with earthly things, that it hath no leisure to think on heavenly; and traveleth so much in achieving worldly desires, that it hath no time to take pains in traveling that way which leadeth to life eternal; and he that busieth himself about other business, and setteth not one foot forward in the way, shall never come to his journeys end. So one saith, that this worldly wisdom helpeth not forward to the attaining 
Prudentia ist● quae seculi est non suffragatur ad vitam aeternam, &c. Ambros. in Psal. 118. se●. 22▪  of eternal life; for it is wholly intent about honour, trifling profits in heaping up of wealth, and not in treasuring up good works. Finally, it is wholly conversant about worldly rudiments, being a wisdom rather in pompous show then in dead and truth. And such is all philosophy which seeketh after strange things, and is ignorant of itself; searcheth the climates of heaven, and the regions of the world which profit not, and knoweth not God and our saviour Christ. And who seeth not this verified by daily experience? for who are more ignorant even in the principles of religion, who more profanely contemn the service of God, and all means of their salvation, who more neglect prayer and preaching, and all exercises of Christian religion, then the great politicians of the world, being so wholly taken up with the affairs of earthly kingdoms, that they quiter forget the way to the kingdom of heaven?  
Finally, this worldly wisdom doth not privilege men from 
§. Sect. 18. Worldly wisdom doth not privilege men from Gods fearful judgements. Psalm. 49. 10. 2. Thes. 1. 8.  Gods fearful judgements, neither will this subtle fence ward off the down right blows of his punishing hand: it cannot exempt men so much as from a temporary death, for as the Psalmist saith, the wise men die, as well as the foolish,& leave their riches unto others. Much less can it free them from eternal vengeance, which shall be inflicted on all that do not know God, nor obey the gospel of our Lord Iesus Christ. For if Satan himself, who far excelleth all men in wisdom and subtle policy, cannot with all his wit and long experience, find out any trick or shift to escape damnation, how much less shall they who come far behind him in this skill and cunning? And if Achitophel the arch-polititian, whose words were oracles, could not with all his wisdom, when he was pursued with Gods just vengeance, procure a pardon of himself, for himself, nor so much as entreat a reprieve from his own fury, but rather then iustice should not be executed became his own hangman, and not waiting for outward force, did with his own hands wilfully cast his soul into hell fire: how much less shall they obtain a pardon of the righteous judge of heaven and earth, when at the great assizes they shal be called to an account for all their Machiauelliā tricks, and devilish policies, wherewith they haue dishonoured God, circumvented and injured their neighbours, and made deep wounds in their own consciences?  
But as this worldly wisdom helpeth not, so contrariwise 
§. Sect. 19. That worldly wisdom bringeth with it much hurt. Ierem. 4. 22.  it exceedingly hurteth, for as it maketh men foolish unto good, so exceeding politic and prove to act the works of darkness: according to Gods complaint by his Prophet; My people is foolish and haue not known me, they are foolish children, and haue no understanding; they are wise to do evil, but to do well they haue no knowledge. And though in rapine, greedy scraping, and cunning circumventing all that deal with them, they haue as many eyes as Argus, and are as sharp sighted as the Eagle: yet in the works of God, and in the duties of love, they are as blind as beetles or moles. It 
John 7. 48. and 12. 42.  hindereth men from profession of religion, because it is joined with worldly contempt, especially when it is accompanied with the cross; thinking it great madness to contend much for religion; to leave their Prince, to follow the truth; and to hazard their preferments in the world, which they haue already in possession, for some bare promises( as they account them) of better things in the world to come. It bringeth not with it so much as worldly ioy and pleasure, but rather vexation of spirit, and much heaviness. And as the Wise man saith, who had most experience of it; In the multitude of wisdom is much grief, and he that increaseth knowledge increaseth sorrow: for he is still jealous of his state, and always ready to cast doubts: he hath more skill in foreseing evils, then in preventing them; and long before they come he doth anticipate them with his fear and care; grieving long before the cause of grief approacheth, and making himself presently miserable, because he expecteth misery in time to come; yea and oftentimes he thus tormenteth himself with a shadow, and through false fear endureth true sorrow, the evil which he feared and expected never happening unto him: but if the evil which he feareth cometh, then to what end serveth this worldly wisdom, but to make it give a deeper wound with over vehement apprehension? to gather arguments to amplify his grief, and with the weight of opinion, to make his burden more intolerable? whereas those whose wit hath a shorter reach; lay not hold of miseries before they touch them, nor complain of more then they sensibly feel; and oftentimes shadows of ill grounded hopes, bring unto them for the present, substantial comfort. 
§. Sect. 20. Other evils into which worldly wisdom plungeth men. Valde difficile est vt is qui se sapientem aestimat, mentem ad humilitatem reducat, &c. Gregor. moral. lib. 16. cap. 27.   
again, this worldly wisdom puffeth men up with pride, and maketh them to haue an overweening conceit of their own excellency; so that it is a thing as rare as a black Swan, to find a man both worldly wise and truly humble. To which purpose one saith, that it is hard to find one who conceiting himself wise, reduceth his mind to humility, and either believeth those who inform him in the truth, or layeth aside his own perverse meaning and opinion. And this pride is joined with rebellion against God, for when they think themselves too wise to depend vpon him, they become so foolish as to oppose against him: so the Apostle saith, that the wisdom of the flesh is enmity against God; and the Lord complaineth of 
Rom. 8. 7.  Babylon, that her wisdom and knowledge caused her to rebel; 
Esay 47. 10.  and to say in her heart I am and there is none else. And consequently, this carnal and worldly wisdom bringeth destruction: for when in pride of heart they oppose against God, then he also opposeth against them, and their rebellion turneth to their own ruin: yea he turneth their own wisdom to their destruction, and entangleth them in their own wily snares, which they haue laid for others. So it is said, that God catcheth the wise in their own craftiness, and after he hath 
1. Cor. 3. 19. Psal. 7. 15. 16.  digged a pit, he causeth him to fall into it himself, and maketh his mischief to return vpon his own head. And thus was jeroboam ensnared in those nets of subtlety which himself made; for fearing lest the people by going to the Temple at jerusalem, and conversing with their brethren, the men of Iuda, might be persuaded to leave him, and to reunite themselves to the kingdom of david; he politicly devised to stay them from this revolt, by erecting golden calves in his own country, 
1. Kings 12. 26. 27. 28.  that in them the people might worship God, and save a labour in going further; but as the Spirit of God observeth, This thing turned to sin unto the house of Iereboam, even to roote it out, and destroy it from the face of the earth. And the like might be said of Saul, Achitophel, Haman and many 
1. Kings 13. 34.  others. And though these wise worldlings could with their subtle policies escape this destruction in this life, yet it will surely overtake them in the life to come, and cast them headlong into the pit of perdition: for as the Apostle saith, the wisdom of the flesh causeth death: that is, not onely the first 
Rom. 8. 6.  death, whereby they die unto righteousness and all goodness, but also the second death, whereby dying they shall never die, but live to die that dying life, or living death, in those intolerable and everlasting torments of hell fire.  
Seeing therefore this worldly and carnal wisdom is so 
§. Sect. 21. That we are to comtemne worldly wisdom, and to labour after that which is divine and spiritual.  evil and wicked in itself; and the cause of so many evils unto us; let us not envy worldlings this their happiness wherein they so much boast and glory; but learn to contemn and hate it, as being an enemy to God and our own salvation. For what will it advantage us to be admired for it in the world, and to be despised in the sight of God? to haue it commend us, and God and our own consciences to condemn us? to be advanced by it to the counsel of Princes, and to haue Gods counsels and the mysteries of our salvation hide and concealed from us? Finally, what will it avail us, if by it we should be exalted to the greatest offices of state, and highest places in the kingdom, if we be excluded thereby from having so much as the lowest place in the kingdom of heaven? What will it profit us to gain with our policies worldly vanities, and those temporary trifles of honors, riches and earthly pleasures, of which we haue not one dayes assurance, and to lose thereby those eternal joys and unspeakable pleasures, which are at Gods right hand for evermore? leaving therefore this carnal wisdom, to carnal worldlings; let us labour to be wise unto God, and seek those things in the first place which tend to his glory, and the salvation of our own souls: and let us use all good means to furnish our hearts and minds with all sanctifying and saving graces, and especially with that spiritual wisdom, whereby we understand his will revealed in his word, and endeavour to conform ourselves unto it in all holy obedience, both in our hearts and affections, and in our lives and conversations; and so will the Lord approve, love and favour us in this life, and crown us with everlasting ioy and happiness in the life to come.   

CHAP. X.  
That worldly learning severed from true godliness, is to be contemned.  
ANd thus haue I shewed that mere civil 
§. Sect. 1. That learning in it own nature is good and very commendable.  virtues, and particularly the wisdom of worldlings, may and ought to be contemned and despised of Christians, as being not onely void of any worth and excellency, which might inflame their love; but also so full of sin and corruption, and so hurtful and pernicious to those who set their hearts on them, that they justly deserve to be hated and rejected. Now it followeth, that according to my order propounded, I add some thing of the gifts and ornaments of the mind, namely, the gifts of human learning, and of science and knowledge, which the world abuseth as occasions and grounds of dangerous temptations. And first I will speak briefly of human learning; consisting principally in the knowledge, memory and skilful use of arts and languages; the which is in it own nature good, as being an excellent gift of God, whereby the mind of man is adorned, and his natural gifts and faculties much improved, polished and perfected; so as it is a question disputable, whether nature, or this art and learning are of greater use and efficacy, for the directing and perfecting of such human affairs, as are of greatest excellency. By it the harshnes and roughness of nature is mollified and mitigated, barbarism banished, civility preserved and increased, all things which tend to the well-being and bettering of human society perfected, and in a word, hereby the rough fallow grounds of our hearts are as it were ploughed up, and fitted and prepared to receive the seeds of divine knowledge. In it own nature therfore, human learning is not only good but very excellent, and is not contemned and hated by any, but those who are rude and ignorant, yea it ought in this sense to be esteemed and sought after as a pearl of price, which is much to be preferred before all the treasures and honors of the world; as being a singular ornament of the mind, which even in the iudgement of Gods Spirit maketh his faithful seruants more praiseworthy; for thus the holy Ghost commendeth Moses for his excellent learning, saying, that he was learned in all 
Acts 7. 22.  the wisdom of the egyptians, among whom learning in those daies chiefly flourished; and Apollos, whom he also 
Acts 18. 24.  praiseth for his eloquence and knowledge.  
But if we consider of this learning as it is in us, then is it to 
§. Sect. 2. That worldly learning becometh evil unto us, when it is abused.  be esteemed among things indifferent, the which according as they are used by the party that hath them, are either good when they are well used, or evil when they are abused, and the nature of them infected and poisoned through the contagion of our corrupt nature. And thus learning is good, when it is well used for those good purposes above mentioned, to which in it own nature it inclineth, and furthereth those good ends for which God hath ordained it; and evil, when as it is abused through our corruption; as namely, when as we wax so proud of this gift of God, that we forget the giver, or insult over our brethren who are not qualified with it; for as learning is the ornament of the mind, so humility is the ornament of learning. Secondly, when as being idle and fruitless it helpeth not forward those ends for which it was given us, neither bettering the mind, nor ordering the affections, nor reforming the life and manners, nor increasing civility, nor yet fitting and preparing us for true religion; but contenting ourselves with an idle theory and speculation, we use our knowledge only to know, as the Athenians were said to use their money, only to tell it; unless it be now and then, when wee affect the praise of learning in discoursing with others. Thirdly, when as wee set our hearts wholly vpon it, and spend all our time in attaining unto it, and having obtained it, do finally rest in it; as though it were the cause of our coming into the world, and the very end of our lives, to get human learning; whereas it ought to be the way, and not our mark and chief scope, and as an handmaid to trim and adorn us, and so to usher us into the presence of virtue and true godliness, and not to bee esteemed▪ and adored as our chief lady and sovereign princess. For this were to content ourselves to live in the porch, and neglect the beautiful lodging which it leadeth unto; and like Penelope her suitors, to leave the mistress, and make love to the handmaid. Fourthly, when as wee haue an insatiable desire in hoarding up these rich treasures, being never satisfied, but ever curiously prying into the very hidden bowels of natures secrets: for the Apostle telleth us, there is a measure of our understanding, as well 
Rom. 12. 3.  as of our stature, above which when it is racked, it bringeth as much torment to the mind, as the other to the body; and that there is a sobriety in our souls, which contenteth it self with a competent portion of this spiritual food of learning and knowledge; the which being exceeded, causeth a surfet, which casteth the mind into diuers and dangerous diseases which are hardly cured. And another demandeth, if he be to be reproved, which gathereth needless superfluities, and in his house setteth out to the show an outward pomp of precious things, and he to be excused which is too much occupied, in gathering superfluous abundance of learning& human knowledge? Yea( saith he) to desire to know more then enough, is to be reprehended, as being a kind of 
Plus s●ire velle quam sit satis, intemperantiae genus est. Senec. epist. 88.  intemperance. Lastly, this learning is abused when we ouervalue and esteem it, as when wee place therein our chief happiness, or prefer it before the knowledge of God and his true religion, or the rest of his sanctifying and saving graces, advancing the handmaids above their mistress, and esteeming the confused languages of Babel, above that excellent language of the spiritual Canaan.  
In which respects when learning is abused, it degenerateth 
§. Sect. 3. That worldly learning is to be contemned, first because it doth not profit vs.  from his own nature, and becometh unto us evil, worldly and wicked, and is therefore of all Gods seruants to be contemned and despised, loathed and abhorred. Now that wee may contemn this worldly and wicked learning, which is so much admired among carnal men who haue attained unto it, let us consider, first, that it bringeth with it no true profit; and then, that it is the cause of much hurt. That this learning of carnal worldlings profiteth them not, it may appear by induction of particulars. For what doth it avail them to be good Logicians, when as they are neither skilful in finding out what the good and perfect will of God is, nor able to judge between that which is good and evil, nor to confute the subtle sophistry and dangerous paralogisms of our spiritual enemy the divell, whereby out of false premises he frameth against their souls most damnable conclusions? What doth it profit them to bee good Rhetoricians in persuading of others unto what they list, by setting a faire gloss vpon a false cause, if they haue not sound eloquence enough, to persuade and assure themselves of their own salvation? What doth it help them to bee good Grammarians, and to haue the knowledge of all tongues and languages, if there be no congruity between 
1. Cor. 13. 1.  Gods law, and their life and manners, and having their heads full fraught with this learned skill, their hearts bee empty of love and charity? What benefit haue they by their exquisite skill in arithmetic, whereby they are able to number numbers numberless, if they want skill to number their daies, that they may appli● their hearts to true wisdom? What though like good Geometricians they could measure all the parts of the earth, and take the height, and demonstrate the bigness of all the stars of heaven; if they haue no measure in their passions, appetites, and earthly desires? What though like cunning Astronomers and Astrologians, they knew the number of the stars, with all their motions, the constellations, aspects, and influences of these celestial bodies, and could nearly guess at future contingents, and things to come; if their hearts and affections remain fastened to the earth, when their eyes are lift up to heaven, so as they can never raise them on high with any spiritual and holy meditation? What though like cunning musicans, they be skilful in all the moods, chords, and proportions; if they cannot accord the jarring discords of their own passions, nor make that sweet harmony in Gods hearing, by causing their heart, tongue and hand to accord and agree together, in a holy and upright profession and practise of godliness and righteousness? What will it help skilful Philosophers, though they were able to vnbowell the secrets of nature, to know the causes and yield the reason of all things, which curiosity herself could inquire; if they be ignorant of the great Creator, and of themselves, neither knowing the corruption of their nature, nor the means how to bee freed from it? What will it profit them if like skilful Historians, they can relate what hath been done in all countries, in all ages, if they be not well acquainted with the history of the Bible, and the gospel of Iesus Christ▪ nor know what he hath done for their salvation? What though like cunning Lawyers they be learned in the laws of men, if they bee ignorant in the law of God, and lawless and licentious in their lives and conversations? What will it avail them if being skilful Physitians, they can guess at other mens diseases by feeling of their pulses and seeing their urines, and can apply fit remedies for the curing of their bodies; if they cannot judge of the distempered passions of their own hearts, nor know by what means their souls sick in sin, may be cured and recovered? And to conclude, what benefit should wee reap, though being learned divines, wee are able to dispute of the deep mysteries of religion; if we do not make a holy use of this knowledge, for the sanctifying of our hearts, and the reforming of our lives and conversations?  
Secondly, the unprofitableness of worldly learning hereby 
§. Sect. 4. That worldly learning is vain, and of no excellency.  is manifest, in that it is vain and of no excellency; for first it is so far from conferring of true wisdom, consisting in the knowledge and fear of God, that it is oftentimes disjoined from that wisdom which is moral and civil, and according to the proverb which is grounded vpon common experience, The learnedest Clerks are not always the wisest men; they being so wedded to their book-learning and the theory of knowledge in speculation only, that they neglect that practical knowledge which is chiefly perfected by observation and experience. Now, as one saith, A man learned and unwise, is like an ass decked with costly ornaments, which 
Literatus stultus est phaleratus asinus.  make him to bee more looked on, but not more esteemed. Secondly, the vanity of worldly learning may appear, in that it hath in it no self excellency to give contentment to him that hath it by it own worth, unless that ostentation therof be made unto others, that so they may admire and praise it. To which purpose the satirist saith, that it nought availeth to know, unless another knoweth that thou hast this knowledge; 
Scire tuum nihil est, nisi te scire hoc sciat alter. At pulc●rum est digito monstrari,& dicier, hic est. Pers. S●●.  but this is that which is thought worth esteem, to be pointed at with the finger,& to be noted for excellency above others. Lastly, worldly learning without true godliness is vain, because it doth not fill and satisfy him that hath it; for he that hath spent most pains in study, and hath attained to the greatest measure of learning and knowledge, is no more contented or satisfied, then he was when he had learned but the first rudiments: because the more he knoweth, the more 
Hoc vnum scie. me nihil scire. Socrates.  he seeth his want of knowledge; and the highest degree of learning in this state of imperfection, consisteth in the knowledge of a mans own ignorance. And therefore the Wise man saith, that he that increaseth knowledge increaseth grief, 
Ac merely qui addit scientiam addit dolorem, vt qui non plus v●luptatis ex eo quod invenit accipiat, quam moeroris ex eo quod assequi non potuit. Nazianzen. Apologet. 1.  because he doth not receive so much pleasure by that which he hath found out, as sorrow for that unto which he is not able to attain; like unto those who being yet a thirst, are pulled from the waters, or that cannot hold in their hands that which they think they haue; or like unto those who are enlightened with the brightness of the lightning; which light presently leaving them, they remain in more gross darkness then before. And this vanity of human learning is the cause why the Saints of God haue so contemned it; for having attained to the knowledge of God and his will, of our saviour Christ, and the work of salvation wrought by him, they haue in comparison of this excellent knowledge, accounted the other base and of no worth. An example whereof we haue in Paul, who being endued with a great measure of this human learning, contemneth it, professing that he cared not to know any thing, save Iesus Christ 
1. Cor. 2. 2.  and him crucified. As also in the Ephesians, who being converted to the faith, and endued with some measure of saving knowledge, brought their books, out of which they had learned 
Acts 19. 19.  their curious arts, and burned them before all men, the price whereof amounted to fifty thousand pieces of silver.  
Lastly, the unprofitableness of worldly learning hereby 
§. Sect. 5. Worldly learning helpeth us not to the attaining of Gods spiritual graces.  appeareth, in that it furthereth not our salvation, nor bringeth us nearer unto God, neither in this life by grace, nor by glory in the life to come: for it helpeth not at all to enrich us with any of Gods sanctifying and saving graces, but excelling all others in this kind of learning, we may be as miserablie poor in those inestimable treasures as the most simplo idiots. And this the examples of former times& of our own daies do plainly manifest: for who more learned then the egyptians, and who more gross idolaters? Who more learned then Pharaohs enchanters, and astrologians, and who more devilish sorcerers? who more learned then the Scribes and pharisees, and who more graceless and wicked? Finally, who more learned then those great Clerkes, and profound Doctors, which uphold( vpon the strength of their shoulders) the declining monarchy of the Babylonish Antichrist, and yet who more licentious in their lives? who more malicious opposers against the kingdom and truth of Iesus Christ? who more cruel persecutors of the Saints of God? But let us descend to more particulars, this worldly learning doth not at all enlighten our minds with saving knowledge, nor enricheth our understanding with spiritual wisdom; as may also appear by the former examples; for there was never any in their times excelled those before name in this learning; and never any more blindly ignorant, even in the rudiments and first principles of true religion. In which respect, they may fitly be compared to bats and owls, which see very acutely in the dark, but are dim-sighted and pur-blind when the sun shineth: so these remaining in natural darkness, see very clearly the unprofitable and nice quiddities of vain philosophy, but when the light of the Gospel clearly shineth, they are not thereby enlightened, for their Owlelike eyes cannot endure this brightness, neither doth it help their sight, but makes them more pur-blind then before. So also it doth not profit us for the attaining of faith, yea rather it confirmeth and increaseth natural infidelity; for whereas faith is of things not seen, and not grounded on sense, but resteth 
Hebr. 11. 1.  vpon Gods word and promises, as being truth itself which cannot deceive, these learned worldlings credit no more then they see, nor beleeue any thing which may not be demonstrated by the rules of their learning. And for this we haue the pharisees testimony against themselves, where speaking to their seruants, who were astonished with Christs doctrine, they demand, if any of the Rulers and pharisees beleeue 
John 7. 48.  in Christ? But( say they) this people that know not the ●aw are cursed. And so we shall find that the doctrine of faith taught by the Apostle Paul, was never more unprofitable 
Act. 17. 18. 32.  and unfruitful, then among the Athenians, never more opposed, nor more derided, nor ever fewer in any place by so much preaching converted to the faith, then among these learned Philosophers. The like might be said of all other sanctifying graces: for who are more dotingly fond of worldly vanities, of riches, pleasures and preferments, and show less love to God in their holy obedience, thē the learned worldlings? who trust more in the arm of flesh and inferior means when they haue them, or are more desperately discouraged and discomfited when these means fail them? Who show less hope then they, when they are in any affliction or vpon their sick beds? who less fear of God in all their proceedings? or less humility in their carriage and conversation? In a word, who are more barren and fruitless in good works, in the works of iustice, charity and compassion towards their brethren?  
And as it is no furtherance in attaining unto Gods graces 
§. Sect. 6. Worldly learning helpeth not to the attaining of life eternal.  in this life, so neither in obtaining glory in the life to come; for these inseparably go together, neither doth any ever come into this city of glory, but he hath his entrance by the suburbs of grace▪ and hence it is that the Lord passing by in all ages these learned worldlings, maketh choice of simplo and unlettered men to convert and save them. Thus he left the learned Egyptians, and made the simplo Israelites his Church and people: he passed by Amaziah chief Priest to jeroboam, and chooseth ignorant Amos for his embassage: he 
Amos 7. 14.  neglected the famously-learned Scribes and pharisees, and maketh choice of silly fisher men to be his Apostles and Disciples: and so in latter times he hath not called and converted the great rabbins of the earth, the subtile-learned schoolmen, and profound Doctors of the Romish Babylon; but such silly and simplo men, whom in comparison of themselves, they esteem ignorant and very idiots.  
And thus it appeareth that worldly learning doth not profit▪ 
§. Sect. 7. That worldly learning much hurteth those which set their hearts vpon it.  But if we consider thereof aright, we shall find that it also much hurteth them who most esteem it, and think themselves best furnished with it: whereof it is that the Apostle Paul doth not only dissuade us from embracing it as a friend, but also warneth us to take heed of it, as of a mortal enemy: Beware( saith he) lest there be any man that spoil you, through philosophy and vain deceit. For it maketh those who are endued with it, to rest in it, and so bewitcheth them with pleasure and delight, that they think their whole life too little to satisfy their curiosity, and to furnish them with these learned treasures: in the mean time utterly neglecting the study of the Scriptures, which alone are sufficient to make them wise to their salvation: it puffeth them up with pride, and maketh them in the overweening conceit of their own excellencies to contemn al others,& that which is worst of al, to despise the simplicity of the Scriptures, and to esteem the 
1. Cor. 1. 23.  preaching of the gospel mere foolishness: yea and because they disdain to be learned after the vulgar fashion, they coin new conceits, and after much pains and long travail they are delivered of the unnatural births, and misshaped monsters of error and falsehood, which they so curiously adorn with their pleasing ornaments of wit, eloquence and subtle learning, that their deformities are not discerned by an ordinary understanding, nor seem unhandsome to an vniudicious beholder. In so much as it may truly be said, that as pride is the father, so this worldly learning is the mother of all dangerous errors and damnable heresies: and seldom( as one saith) haue there been any great errors, which haue not 
Magni rarò errores, nisi ex magnis prodiére ingenijs.  been the offspring of great wits; and as they are ready to broch errors and heresies, so also are they most stiff in maintaining and defending them, their learning making them able to contend, and their pride impatient of receiving any foil.  
And therefore seeing this worldly learning, being severed 
§. Sect. 8. That worldly learning is to be contemned in comparison of the true knowledge of God.  from saving wisdom and true godliness, doth not profit us, as being vain and of no excellency; seeing it doth not enrich us with Gods spiritual graces, nor at all furthereth the salvation of our souls; yea seeing it doth much hurt us, by making us more proud and erroneous, schismatical and heretical; let us not suffer ourselves to be bewitched with the alluring notes of this siren; let us not ouerualue this well decked worldly vanity, preferring it to the true knowledge of God and his saving grace; but esteeming a dram of spiritual wisdom and true piety, before many pounds of this worldly learning, let us neglect it, or rather purge it from this worldly filth of sin and corruption, and setting our hearts chiefly on that heavenly and divine learning, which is taught in the Scriptures, by the never erring schoolmaster, Gods holy Spirit, let us pull down this human learning out of the seat of sovereignty, and make it attend as an humble handmaid, on that heavenly and divine princess, spiritual wisdom and saving knowledge, which alone maketh us wise unto God, and giveth us assurance of the salvation of our souls.   

CHAP. XI.  
That worldly sciences are of no worth, in comparison of spiritual knowledge and saving grace.  
ANd thus much concerning the temptations arising 
§. Sect. 1. Arts and sciences in themselves good, and the gifts of God.  from worldly learning, and those arguments and reasons which may arm the Christian against them, and move him to contemn it in comparison of spiritual graces, and heavenly excellencies. In the next place wee are to speak of the temptations which arise from worldly science and knowledge; the which are either the skill and knowledge of civil and mechanical Arts and Sciences, or of the holy Scriptures, and of the points of Christian religion; both which are in themselves good, as being the common gifts of Gods spirit, and his profitable talents, which being well used, do much redound to the glory of God, the author of them, and to the good of the Church and Common-wealth, for whose sake principally these gifts of God were conferred and bestowed. And this appeareth in the example of Aholiab and Bezaliel, of whom it is said, that the Lord called them by name, and filled them 
Exod. 31. 2. 3. 4. 5. and 36. 2. 3.  with his spirit, in wisdom and understanding, and in knowledge and in all workmanship, to find out curious works, to work in gold, and in silver, and in brass; also in the art to set stones, and to carve in timber, and to work all manner of workmanship for the service of the sanctuary. And therefore these Arts and Sciences are not simply to be contemned, yea rather they are to be much valued and esteemed, as being Gods good gifts, which he hath bestowed vpon some special men, for his own glory, and the common good of human societies; but only as they are abused by carnal worldlings excelling in them.  
And thus they abuse them, first, when in sight of their 
§. Sect. 2. How thirdly sciences are abused.  own excellency they are puffed up in pride, and contemn others, especially of their own faculty, who haue not attained unto their skill. Secondly, when they set their hearts vpon them, preferring and esteeming them before Gods spiritual graces and sanctifying gifts, and neglecting them together with the means whereby they may attain unto them, whilst they set and employ all their desires and endeavours about these earthly sciences. And lastly, when as they sever these common gifts of the Spirit, from Gods sanctifying and saving graces, being content to remain utterly destitute of the true fear of God, knowledge, faith, repentance and the rest; as though they needed them not, being qualified above others with this worldly skill.  
But in these respects, these Sciences and cunning skill, 
§. Sect. 3. That thirdly sciences are to be contemned.  though good in themselves, are to bee contemned and despised: for if it be a great sin to be proud of learning and the knowledge of ingenuous and liberal Arts, yea of moral virtues and civil wisdom; and if they are to bee all contemned and despised, when they come in comparison of Gods holy and heavenly graces; then how much more is it a grievous sin to wax proud of these inferior Sciences; or in respect of such contemptible qualities, to set light by, and contemn those vnualuable excellencies and heavenly treasures? Which sin that all may avoid, and may learn to despise these Sciences as base trifles, when they come in comparison with the saving knowledge of Gods truth, and our assurance of his spiritual treasures and eternal happiness; let them consider that these Sciences are but common gifts bestowed both vpon the elect and reprobate, and vpon Pagans as well as Christians, and therefore notwithstanding them, if they want Gods spiritual and sanctifying graces, they are still in the state of death& condemnation; let them know that God hath given them these talents not that they should be puffed up in pride, or neglecting his more excellent gifts, they should set their hearts on them, but that they should use them to the glory of him who bestowed them, and the good of the Church and Common-wealth; and therefore if they abuse them to contrary ends, the Lord will take away from them his gifts; or if he suffer them to haue the use of them, it shall be to bring vpon them a more heavy iudgement, and to increase their condemnation at the day of his general assizes, for their great abuse of his rich talents. Finally, let them remember that these worldly Sciences serve but to procure unto them some temporary profit or aduancement, which is but of small worth, and of momentany continuance; and therefore they shall show extreme folly if they more highly esteem, and take more care, and spend more labour, in compassing these transitory trifles, then in attaining unto the vnualuable riches of Gods grace, and that eternal weight of glory, and unspeakable happiness in his kingdom.   

CHAP. XII.  
That unfruitful knowledge of God and his true religion is vain and unprofitable.  
ANd thus much concerning worldly Sciences, 
§. Sect. 1. Knowledge of God and his truth in itself an excellent gift of God; but yet liable to the abuse of worldlings.  and the reasons which may move us to contemn them, when they come in comparison with Gods diviner gifts, or hinder us in attaining his spiritual graces, or joys of his kingdom. The other kind of science, which I propounded to speak of, is the knowledge of God, and of the doctrine of his true religion, which in his word he hath revealed unto vs. The which in itself is an excellent gift and grace of Gods spirit, and far to be preferred before worldly sciences, human learning, yea above all merely moral and civil virtues; as being that spiritual light which guideth us in the paths of righteousness, that lead us to Gods kingdom, and the very ground and foundation of all sanctifying and saving graces; for we cannot love God, nor beleeue, hope, and trust in him, unless wee know him; nor yield any obedience unto him, unless wee bee acquainted with his word, wherein he hath revealed his will unto vs. But yet this excellent gift of God is liable to the abuse of worldlings;( or if not that special grace of saving knowledge, which is always accompanied with all other spiritual gifts, yet at least the counterfeit of this pure gold, which is so cunningly stamped and coined, that it cannot possibly be discerned from the other, unless it be brought to the touchstone of true obedience) and so is made the ground of diuers dangerous temptations: as namely, when men can no longer be lead hoodwinked with ignorance, in the broad way that leadeth to destruction, but plainly discern that the knowledge of God and his will is most necessary to their salvation, then the divell and the world give them liberty to take what pains they will in attaining unto the knowledge of Gods true religion, yea and oftentimes egg them on, when as they haue found out some necessary knowledge, curiously to pry into Gods hidden secrets, and to search out that knowledge which is superfluous and unnecessary, to the end that in the mean time they may neglect the knowledge of things which are of better use. And when they haue proceeded thus far, then they labour to make them proud of this knowledge, and to take all their delight in this speculative study and contemplation, and in setting it forth to the praise of men, in all their discourses; but withall they move them to rest in this bare knowledge, as being sufficient to gain for them the glory of the world, and of heaven too; severing it in the mean time, from all sanctifying and saving graces, and from the fruitful practise of that they know, in holy obedience to Gods will.  
Which temptations that we may overcome, let us consider, 
§. Sect. 2. That our knowledge is maimed and imperfect.  that this idle knowledge( which swimmeth in the brain, and sanctifieth not the heart; but being wholly taken up, and exercised in speculation and discourse, is severed from the true love of God and our neighbour, and from all sanctifying and saving graces, as also from the practise and holy use of that we know in true obedience) is not at all to be esteemed of us, but to be utterly despised and contemned: first, because it is in itself of no worth or excellency: secondly, because to us it is unprofitable: thirdly, because it is hurtful and pernicious. For the first, this idle knowledge which is in worldlings, is of no worth or excellency, because it is imperfect and but a dim shadow, in comparison of the clear light; for that we know is nothing in comparison of that we know not; neither do we see these few things with the clear eye of a distinct understanding, but( as the Apostle 
1. Cor. 13. 12.  speaketh) as it were in a glass dimmely and darkly; and when wee think that wee soare an high pitch above others, we do in truth but creep vpon the earth; or if at all we are carried aloft, it is in opinion only, and that with the wings of pride and self-love, and not of knowledge and understanding. For if even the Apostle himself, who had an exceeding measure of knowledge in comparison of us, being from his childhood brought up in the study of the Scriptures, and of other learning, and after his calling, not onely extraordinarily enlightened with the illumination of Gods Spirit; but also had received from God( as himself saith) abundance 
2. Cor. 12. 7.  of revelations; did nevertheless confess in his own and others behalf, that they did know but in part; and 
1. Cor. 13. 9. 12.  that they know nothing as they ought to know, who haue a conceit 
1. Cor. 8. 2.  that they know any thing: then what shal we think of ourselves, who are but pur-blind in comparison of his clear sight; and sottishly ignorant in respect of his great knowledge and understanding? If the wise Agur complaineth that he had not the understanding of a man in him, and that 
Prou. 30. 2. 3.  he had not learned wisdom, nor attained to the knowledge of holy things: then surely we who come so far short of him, may justly aclowledge that we are in the number of those, who are beasts by their own knowledge, as the Prophet ieremy speaketh. 
Ierem. 10. 14.  And if we would know unto what beast we may fitly compare and liken ourselves, in respect of our natural ignorance of spiritual things; it is not the subtle Dog, the wily Fox, or the understanding Ape, but as Zophar telleth us, we are herein like the wild ass colt, which of all other beasts is most sottish by nature, and being wild hath no small tincture of wit by human society and instruction, and being not the ass herself, but her young colt, hath no increase of natural wit by age and brutish experience. vain 
job 11. 12.  man( saith he) would be wise, though man born is like a wild ass colt.  
again, there is little cause that we should be proud of 
§. Sect. 3. That unfruitful knowledge is vain and t● no purpose.  this small knowledge which wee haue, or that wee should think it of any worth or excellency, being severed from piety and true obedience, because it is vain and to no purpose; for if that be vain which attaineth not to his end, and if the end of all science and knowledge be use and practise; then must it needs follow, that seeing the end of our knowledge is not to know, but that we should make an holy use of it, and cause it to serve as a spiritual eye to guide us in obedience, through the whole course of our life and conversation; then that knowledge which is idle and fruitless, swimming in the brain, and onely exercised in speculation, and not in action, hath not attained to his end, and is therefore vain; and consequently, no man hath cause to be proud of this knowledge; seeing he that doth excel therein, doth but excel in worthless vanity. To this purpose one saith, that some desire knowledge to this end, that they may only know, 
Bernard. supper Cant. serm. 36.  and this is filthy curiosity; and there are some that desire to know, that they may set their knowledge out to the sale, offering to sell it for money or preferments, and this is dishonest gain, to sell as a slave that which was freeborn: and there are some 
Satius est bonum velle quam verum nosse.  who desire to know, that they may be known; and this is foolish vanity. Idle knowledge therefore is to be contemned as a thing vain and of no value; yea so worthless it is, that the least will to good, and weakest desire to please God, is much to be preferred before it. And though it were supposed, that there were in this knowledge some worth and excellency; yet the smallest spark of true charity and piety were much to bee preferred before it: seeing long after this light of worldly knowledge is vanished, the heat of true love remaineth even for ever: for so the Apostle saith, that love doth never fall away; though that wrongs b● abolished, or the tongues cease, or knowledge vanish away.  
But as it is in itself vain, so it is unto us unprofitable, 
§. Sect 4. That unfruitful knowledge is unprofitable. 1. Cor. 13. 2.  when it is severed from true charity and the fear of God: and this the Apostle plainly affirmeth, that if he had the gift of prophecy, and know all secrets and all knowledge, and had not love, it were all nothing worth, yea he himself were nothing. And another saith, that we do not truly know that which is good, unless 
Non est vera scientia boni, nisi ad h●c comprehendatur▪ vt agatur, &c. August. senten. Tom. 3. Bernard: supper Cant. se●m. 36.  we attain unto it to this end, that we may practise it; and that he doth unprofitably meditate in the law of God, which laboureth to retain that in his memory, which he hath no p●rpose to practise in his actions. For this idle knowledge doth not beget or nourish in us the saving graces of Gods Spirit, nor makes us any whit more strong and vigorous in our spiritual estate, yea rather it impaireth our souls health, and weakeneth our strength in grace: in which respect knowledge idly swimming in the brain, if fitly compared to meat floating on the stomach which is undigested; for as such meate for want of fit concoction doth not nourish us, but begetteth ill humours and corrupteth the body; so much knowledge negligently cast into the stomach of the soul, which is the memory, if it be not decocted with the heat of charity, and so transfused and digested into the several parts, and as it were the outward limbs of the soul, namely, our manners and actions, that so itself may be made good by the good things it knoweth, the life and manners according with it, shal not that knowledge for want of digestion turn into the corrupt humours of sin, and in stead of nourishing us impair our spiritual health, swelling us with the wind of pride, and gnawing and gripping us with that torturing colic of an evil conscience? neither will it help forward our journey towards our heavenly country, but when we mount up highest in our own proud conceit, those waxed wings of knowledge and sp●culation, not enduring the heat of Gods iustice, will most fail us when we most trust in them, and let us fall without hope or help into that bottomless gulf of hell& condemnation. And as it little profiteth a man for the running of a race& gaining of the garland, though he plainly see the way, and discern the goal, if he either idly lye still and refuse to run, or is stark lame in all his limbs, and not able to set one foot forward in the way; so it will nought avail us for the obtaining of this crown of eternal happiness, that wee clearly see the way of righteousness; if we wilfully refuse to go in it, or wanting all other virtues, which are the sinews and strength of the soul, we, through this spiritual clearness, be unable to set forward in the race.  
And thus it appeareth that this idle and unfruitful knowledge 
§. Sect. 5. That unfruitful knowledge doth much hurt us; and first in respect of our bodies.  doth not profit us, and therefore is not to be valued or esteemed: but much more are wee to despise and contemn it, seeing it doth not onely not bring us any good, but also much hurt and disadvantage, and that both in this life and in the life to come: in this life it hurteth both our bodies and our souls; our bodies by weakening them, our souls by vexing and corrupting them. For though this knowledge be idle, light and vain, yet it is not idly procured, or bought with the light coin of some small labour, but it is purchased at dear rates, and attained unto with much study and excessive pains, which abateth the strength, impaireth the health, and oftentimes bringeth the body into deep consumptions, and deadly diseases. Yea the more vain the knowledge is, the more labour commonly it requireth, as being much more mystical and subtly curious, then that which is solid and substantial. To which purpose one saith, that only unprofitable truth lieth hidden in the deep; and that we haue no cause to complain of hard measure; because there is 
Nullius rei difficilis inuentio est, nisi cuius inuentae, hic vnus fructus est, inuenisse, &c. Senec. lib. 7. de benef. cap. 1.  nothing difficult in finding out, but that whose finding is accompanied with this only fruit, that we haue found it; and whatsoever may serve to make us better and more blessed, that lieth in the open plain, and near at hand. In which respect these curious priers and searchers into hidden mysteries and abstruse knowledge, are not unfitly compared to Spiders, who spend their own bowels to make their curiously wrought webs, which a blast of wind, or a small brush of a besom, do take away, and bring to nothing: for so these do spend their strength, impair their health, and shorten their lives, in attaining such a slight and vain knowledge, as will not uphold them, when the least blast of tentation bloweth vpon them; and toil themselves in taking far greater pains to attain unto this frothy, idle, and unprofitable knowledge, which cannot privilege them from death and destruction; then they should need to take for the obtaining of that sound, substantial, and saving knowledge, which bringeth with it everlasting blessedness. And in the same respect their curious knowledge, may fitly be resembled to curious imagery, graven or carved in sumptuous buildings; which serving only for ornament and show, doth nevertheless require more cost and labour, then the main posts and pillars which uphold the building, and make it profitable for the use of the inhabitants: for so these idle speculations, serving onely for ornament and discourse, and to gain the applause and wonder of men to those that haue them, for their subtle wits, and deep reaches, do require more study and labour, and spend more time in attaining to them, then the chief pillars, and fundamental principles of Christian religion, which are necessary required to our building up in our holy faith, and to the everlasting salvation of our bodies and souls.  
And as this vain and unfruitful knowledge doth hurt 
§. Sect. 6. unfruitful knowledge much hurteth us in respect of our souls, first, as it pusseth us up with pride.  our bodies; so also our souls by corrupting and defiling them with sin. For when worldly minded men find that they do herein excel others, in stead of being thankful unto God for his gifts, or humbled in consideration of that account which they are to make of the Lords talent, they are presently puffed up with pride, and both forget God, and disdain their brethren. And thus the Apostle saith, that knowledge puffeth up, but love edifieth. Yea, and not only they 
1. Cor. 8. 1.  who haue attained unto this knowledge in greatest measure, are subject to this swelling disease of pride( for as I said, oftentimes those who haue most knowledge, do the more clearly see how many things they know not, and therefore are no more exalted with the conceit of that they know, then dejected and humbled in the sight of their ignorance) but also( yea and especially) those who haue but a smattering of knowledge, and are but a little warmed in this sunshine, are so puffed up in conceit thereof, that they forget God, and themselves too. And this reason the Apostle rendereth, why he would not haue a Bishop to bee a young scholar, lest( measuring his worth according to his aduancement) he 
1. Tim. 3. 6.  should be puffed up, and so fall into the condemnation of the divell, And hereof it is that one saith, the swelling hill of pride raised 
Bernard. de Ascens. domini serm. 4.  vpon the opinion of a mans own knowledge, is the worst and most dangerous; vpon which nevertheless we may see even at this day, many of the sons of Adam, creeping along with great desire; as if they did not know how much their father in climbing of that hill, descended, yea how grievously he fel, and how fearfully by his fall, his whole posterity was dejected and bruised in pieces. The wounds which were inflicted on thee in ascending this hill, although thou wast yet in thy fathers loins, are not yet cured; and dost thou now in thine own person strive to climb vpon it, and so to make the last error worse then the first? O that this damnable desire should still possess wretched men▪ O ye sons of men, 
Psalm. 4. 2.  how long being slow in heart, will you love vanity, and seek lies!  
But as this idle and unfruitful knowledge doth make men 
§. Sect. 7. unfruitful knowledge aggravates our other sins.  swell in pride, and self conceit, so doth it make all our other sins to swell also in Gods sight, increasing their guilt, and making their faultiness, great and monstrous. For whereas ignorance, if it be not wilful( though it doth not take sin away, yet) it much lesseneth it, knowledge contrariwise doth much aggravate it, making it to bee contemptuous, and rebellious; against the conscience, and presumptuous, as being committed witting and willingly, and with an high hand against God, neglecting and despising his will and commandements revealed unto vs. And this appeareth by our saviours censure of the Scribes and pharisees; If( saith he) ye 
John 9. 43.  were blind, ye should not haue sin; but now ye say, we see, therefore your sin remaineth. And the Apostle implieth, that if his sins of blasphemy and persecution, had been joined with knowledge of Gods will, he should never haue received mercy. So also it increaseth the greatness of our sins, 
1. Tim. 1. 13.  by adding unto them the sins of others, into which they lead and plunged them, by giuing scandal and offence; for it is a strong inducement to move an ignorant man to commit any sin, when he seeth those, who are endued with knowledge make no conscience of it, because he thinketh with himself, that none is so desperate to leap into the gulf of perdition witting and willingly; and that if there were any danger in that he doth, he would not vpon knowledge, and, as it were, on set purpose run into it. Finally, he sinneth against himself, in making his condemnation more just, and his fault more unexcusable; for if the sins of the Gentiles 
Rom. 1. 20.  became unexcusable, because they were committed against the light of nature; then how much more are their sins without excuse, who haue much more perfect knowledge of Gods will, as it is revealed in the holy Scriptures?  
And thus doth this vain& idle knowledge hurt those that 
§. Sect. 8. unfruitful knowledge increaseth our reckoning at the day of iudgement.  haue it in this life: in the life to come, they shall find it much more pernicious. First, because it shal increase their bills of account, when at Gods great audit they shal give a reckoning, how they haue used and employed that rich talent of knowledge, which God vouchsafed to lend unto them; how much they haue excelled those, who wanted of their great measure, in true obedience, how much by it they haue glorified God, edified their brethren, and reformed their own lives and conversations: for according to the measure of Gods gifts must our accounts be, and he that hath received the greatest portion, and hath either unprofitably butted it, or abused it unto sin, the greater and more fearful shall his condemnation be. And this is the last and greatest evil which our unfruitful knowledge will bring unto us, namely, that as it aggravateth our sin, so also it will increase our punishment; 
Luke 12. 47.  for as our saviour saith, the seruant that knoweth his masters will, and doth it not, shall be beaten with many stripes. And hence it is, that he threateneth more heavy condemnation against Tyre and Sidon, then against Sodom& Gomorrah; because the light of the Gospel, increased and confirmed by admirable miracles, did much more clearly shine unto them, then 
Mat. 11. 21. 22.  unto the other: and the Apostle Peter affirmeth, that it had been better for them( against whom he inveigheth) not to haue known the way of righteousness, then after they haue known it, to turn from the holy commandement given unto them.  
Seeing therefore this idle, and unfruitful knowledge is 
§. Sect. 9. That we are to labour after saving knowledge.  not onely vain and unprofitable, but also exceeding hurtful, both in this life, and the life to come; let us not esteem and rest in it, but contemn and despise it, labouring after that fruitful knowledge, which alone will make us wise to 
2. Pet. 1. 5.  our salvation. And as the Apostle Peter exhorteth, let our knowledge bee linked in the chain of all other virtues, seasoned with piety, and the true fear of God, and fruitful in all holy obedience; and then, though it make not so great a flourish in worldly discourses, nor win the applause and praise of men; yet shall it make us approved unto God, and will certainly guide us in that way, which in the end will bring us to endless ioy, and heavenly happiness.   

CHAP. XIII.  
That beauty is to bee contemned in respect of spiritual graces, or heavenly excellencies.  
ANd thus much concerning the temptations of 
§. Sect. 1. That beauty is good, as being the gift of God.  worldly prosperity, arising from the faculties and properties of the mind. In the next place wee are to entreat of such, as haue their beginning and growth from the properties and qualities of the body; as for example, from beauty, strength, and health. For howsoever these are all good in themselves, as I shall particularly show, yet they are abused through the malice of the divell, and our own corruption, as baits to 'allure, and draw us unto sin. Concerning 
Pulchritudo corporis est congruentia partium, cum quadam coloris s●auitate. August. ad Nebridium.  the first; beauty( as Austin defineth it) is a proportionable congruity, and fit agreement of all the parts of the body, joined with a certain sweetness of colour and countenance. The which in it own nature is good, as being a gift of God, the which he bestowed in greatest measure vpon our first parents in their creation, and far above any of their posterity, whom sin defaced and deformed, as well in their body as in their soul; and reserveth a far most excellent degree and portion thereof for the glorified Saints of heaven. And this is acknowledged both by Heathens and Christians; for even the ethnic Poet could say that, beauty is the gift of God. And 
Forma dei munus. ovid.  with him agree the Ancients of the Church. One saith, that beauty is a part of the bodies felicity, a bountiful advantage, or 
Tertul. de cult. foemin. lib. Haec tua sun●, bona sunt, qui● in bonus ista cr●asti, &c. August. de civit. dei lib. 15. cap. 22. A●s desit, nullum est crimen decoris, &c. Ambr. lib. 7. epist. 44. Ambr. office. lib. 1. cap. 19.  accession of the divine creation, and a civil and comely garment and ornament of the soul. And another: These gifts O Lord are thine, and are good, because thou the chief goodness hast created them; and there is nothing in them ours, but our sin in ouerlouing them; for neglecting al order, we are ready to prefer th● creature, above thee who hast created it. And Ambrose saith, that there is no fault in beauty, if it be free from counterfeiting art; and if allurement cease, favor and the grace of beauty, are to be esteemed innocent and faultless. Yea, it is a fit habitation for virtue, modesty, and shamefastness to dwell in; and as a good workman usually worketh best when he hath fit matter, so modesty doth most excel, when it is seated in a beautiful body, so that this beauty be not affencted, but natural and simplo. Yea, the spirit of God himself doth take notice of it, in those vpon whom it was bestowed, and affordeth unto it, due and fit commendations. Thus Sara, Rebeccah, Rahel, 
Gen. 12. 14. & 24. 16.& 29. 17.&. 39. 6.  joseph, and many others are said to haue been very faire and beautiful; and when God restored and augmented the prosperity of job, it is specially noted as an extraordinary blessing, that he had not only many children, but that in all 
job 42. 15.  the land were no women found so faire as the daughters of job. But we shall not need to say much of this point, seeing by instinct of nature, all men owe a kind of homage to beauty were they find it, and being much delighted therewith do extraordinarily favour and respect it. And therefore one being 
Aristor. apud Stobaeum.  asked, why beautiful things were so much loved, answered, that none but a blind man need to ask such a question. But to say nothing of Heathens, even the Saints and seruants of God haue been moved thereby to love and liking. This made jacob to prefer Rachel before Leah; this made 
Gen. 29. 30.  Moses mother to favour and respect him, and in saving him alive because he was faire, to hazard her own life. And holy 
Exod. ●. 2.  Samuel being affencted with Eliab● beauty, concluded hereupon upon that the Lords anointed was before him; yea the Lord 
1. Sam. 16. 6.  himself is said to take pleasure in the beauty of his Church; 
Psalm. 45. 11.  unto whom nothing agreeth that is evil, not so much as by an allegory or similitude.  
beauty therefore being good may be moderately loved 
§. Sect. 2. What is required to make beauty good unto vs. Gratior& pulchro veniens in corpore virtus, adi●uat. Virg. Ae●e●d. lib. 5.  and esteemed, when it is in a good and virtuous subject, the outward beauty of the body, and the inward beauty of the mind being joined together: seeing it helpeth to adorn virtue to the outward sense, and causeth it to be accepted with more applause and liking, when it is sound in a beautiful body, then in one il-fauoured and deformed; ever▪ as a precious jewel is more graced when it is kept in a rich cabinet, then in an unseemly box. As also when it is well used by those that haue it, that is to say, when first it is not too much affencted and unnaturally forced: to which purpose one saith, that as an artisan worketh better when he hath fit matter▪ 
Bernard. lib. de ordin● vitae.  to work vpon; so also modesty doth shine more clearly, when it is in a comely body: yet so, that this beauty of the body be not too much affencted, but natural, simplo and neglected, rather then over earnestly desired: not supported and helped with over precious and glorious garments, but with such as are ordinary, that so neither any thing be wanting to necessity and honest comeliness, nor any thing added to cleanly neatness. Secondly, when it is joined with modesty and shamefastness; for nothing is more opposed to virtuous beauty, then immodesty and bold impudency. Thirdly, if the beauty of the body be an effectual reason to move them that haue it, to a more diligent care of adorning their minds with virtue and true piety, and to keep a vigilant watch over all their actions, that they do not commit any thing foul and faulty, misbeseeming such a beauty. 
Lucius Apul●ius de Magia. lib. 1.  And thus the wise Socrates is said to haue persuaded his scholars, that they should often look themselves in their glasses, that he who was pleased& delighted with his beauty, might earnestly endeavour not to disgrace the dignity and comeliness of his body with evil conditions; and that he who found himself il-fauoured should strive to cover his deformities with his virtues and good manners. To which purpose also an ancient Father demandeth, Art thou( saith he) of excellent beauty? why then let it move thee to this care, 
E●imia forma est? id agate, vt animi pulchritudo, corporis pulchritudini splendore respondeat. Nazianzen in Maximum.  that the beauty of thy mind may be of answerable brightness to the beauty of thy body. Finally, this beauty is used aright, when as we do not rest in it as being frail and momentany, but use it as a little stream to conduct and bring us to God the fountain of all beauty and goodness; and be moved thereby to this meditation, that if a spark of this beauty imparted to the creature, work such love and admiration; then how much more is that infinite flamme of beauty in our Creator, from which this is derived, to be admired and loved! If this heavenly Sun reflect a shadow so full of brightness vpon earth and day, then how infinitely glorious is he in his own nature and perfections! Finally, if we esteem it a part of our earthly happiness to haue ourselves and nearest friends adorned with this beauty; then how much more happy shall wee bee, when being in those heavenly joys, we shall not only ourselves exceed the Sun in the firmament in beauty and brightness; but also shall haue the vision and fruition of our gracious and glorious God, in comparison of whose purity the heauens are filthy and unclean, and in regard of whose infinite beauty and glory, the sun itself is gross darkness, and the most excelling beauty in heaven or earth but mere deformity?  
And thus haue I shewed that beauty in it own nature is 
§. Sect. 3. beauty of the body without the beauty of the mind is of no worth. lieu. 21. 19. 20.  good, and a gift and blessing of God to those who haue also a right use of it: even as contrariwise deformity is in it own nature evil, as being a fruit of sin; and therefore such as were crooked, lame, or blemished, are by God forbidden to offer his sacrifices. But if we consider it as it is in our nature corrupted with sin, it is not absolutely good, but to be numbered among things indifferent, the which( as all other the benefits of prosperity) is more often abused, then well used, and so becometh unto us, through the malice of our spiritual enemies an inducement unto sin, and the ground of many dangerous temptations. And thus this gift of God is abused, when as we rest in it alone, and content ourselves with this shadow neglecting the substance, virtue and true godliness, and thinking it enough to haue beautiful bodies, though in the mean time our minds and souls be ugly and deformed: for the inward beauty of the mind ought not to be severed from the outward beauty of the body, seeing( as 
Plutarch. Amator. Tom. 2. pag. 452. Enripid. in ●dipo.  one saith) beauty is the flower which springeth from the root of virtue, and therefore being partend from it, it must needs whither and come to nought: to which purpose another saith, that the mind is more to be regarded then the body; for the outward beauty profiteth not, when a good mind is not joined with it: neither is that to be esteemed a perfect beauty, but lame and most unperfect, which consisteth in the outward colour of the skin; when the mind and soul is ugly and deformed: for what is this better then a faire cabinet full of filth and rubbish, and a goodly sepuchre full of stench and rottenness? which is not indeed truly beautiful, but only seemeth so, through the imperfection of our 
Aristot. apud Boëtium de Consol. lib. 3. pros. 8.  sight; for if( as one saith) our eyes like the Linxes could pierce into the inward parts; or rather if we could see as God seeth, the secrets of the heart and reins, then should wee more loath and abhor them for their inward ugliness and filthiness, then admire or like them for their outward feature: and therefore it is not their own natural excellency, which entitleth them to the name of beauty, but the weakness of our sight which can pierce no deeper then the outside of the skin: and therefore of such it is said, not absolutely that they were beautiful, but only that they were faire to look vpon, 2. Sam. 14. 27. Let none then content themselves with this 
Iam. 1. 10. 11.  painted scabbard, which hath in it but a wooden or leaden dagger, nor take delight in this flower which hath a faire colour, but no sweetness: but seeing we are all as the flowers of the field, let us labour to become roses in Gods garden, having the beauty of colour joined with the sweetness of virtue, that so when the outward complexion is faded, the odour and perfume of a godly life may still remain.  
again, this beauty is abused, when as in conceit thereof 
§. Sect. 4. beauty becometh evil when w● are proud of it, or set our hearts vpon it.  those that haue it are puffed up with pride, and so forget God who gave it, and all duty which they owe unto him, and despise their neighbours, as coming far short of their excellencies; for howsoever this beauty be vain and of small worth, momentany, and oftentimes but of a daies continuance; yet there are many so destitute of all goodness, that for want of better matter in them, they are proud of this vain shadow; and being voided of virtue, by their beauty alone do seem unto themselves glorious. moreover, it is thus abused, whenas we do too much affect& set our harts vpon it, and spend over much time and labour either in getting, preserving, or increasing it, neglecting in the mean time things of more necessity and greater value: unto which abuse vain worldlings,( especially of the weaker sex) are much addicted, who superstitiously abstain from those things which they most love; and are content to use those things which they loath, to get or recover this vanity; thinking no pains too much, no punishment which they take on themselves too great, nor their precious health too dear, to give for the purchase of this fading trifle; and spending more time in the combing and curling of their hair, in washing, sweeting and bathing, dressing and trimming, and in many other their hidden mysteries,( of which wilful ignorance is no sin, and thereof I am not ashamed herein of my simplicity) then in all their spiritual deuotions towards God, or their duties of christianity towards their neighbours; so that no body that is wise would envy unto them their supposed happiness, consisting in this vain beauty, if he did but consider at what dear rates it is bought, and how much more excellent things they do in the mean time lose, whilst they are procuring or preserving this trifling vanity. Finally, those abuse it unto sin who over value it in themselves or others, preferring it before the gifts of the mind, virtue, Gods sanctifying graces, and the means of their salvation; yea more esteeming of this perishing favour, then of the eternal favour and love of God, for howsoever this gift of beauty be good as proceeding from God; yet it is incomparison of the former of no excellency, being a good temporal, carnal, and of the meanest and lowest degree, and therefore it is impiously loved( as one saith) when in respect 
August. de civit. Dei. lib. 15. cap. 22.  thereof, the eternal God, our internal and sempiternal goodness is neglected; but as righteousness is forsaken, and gold loved of covetous man, not through the fault of the gold, but of the man, so is it in this. Now lest any should think that but few fall into this folly, let them know, that as many are guilty of it, as use greater care and labour, and spend more time in procuring, or preserving this fading beauty, then in attaining Gods favour, the graces of his spirit, or in using the means of their own salvation; for as we prefer our ends, so also the means accordingly which lead unto them.  
And thus haue I shewed how this gift of God is abused 
§. Sect. 5. beauty is but a gift, common with the brutish creatures.  unto evil, and becometh the ground of diuers temptations, whereby Satan and the world, through the corruption of our flesh, allureth us to sin; against which, that we may be armed, let us not, if we want it, immoderately desire it, and if we haue it, let us take heed that wee be not overtaken with pride, nor set our hearts and affections vpon it, preferring it before spiritual and saving graces, and the means of our own salvation. Yea, when it cometh in comparison with these, let us learn to despise and contemn, loath and abhor it, as becoming through abuse, a snare of the divell; whereby he bindereth us from going forward in the way of salvation. But because the most that haue it, do thus abuse it, and in stead of being made better, and more thankful unto God, become more vain and proud, wanton and wicked, let such know, that whatsoever beauty is in it own nature, to them it is of no worth or excellency, altogether unprofitable; yea, very hurtful and pernicious, both to themselves and others. And first that it is of no value, or excellency, being severed from virtue and true godliness; it may appear, in that it is common to man with the brutish creatures; and what excellency is in that, in which the horse and greyhound, the peacock and swan, do also excel as well as he? yea, of what worth is it, seeing even the flowers of the field, as the rose and lily, do in the beauty of colours go far beyond him? and therefore mans excellency is not in this, wherein he is exceeded by such mean creatures, but in the right use of sanctified reason, and in the hidden virtues 
Nibil in best iis plus reperias quam quod videtur, in homine nihil est inferius. Ambros. de Institut. virg. cap. 3. tom. 1.  of the mind. For as there is nothing more excellent in beasts, then that which is outwardly seen and discerned, so in man there is nothing inferior to that which lieth open to the view, and is subject to the senses; for whereas he consisteth of soul and body, the body which is seen doth serve and obey, and the soul which is not seen doth bear rule and govern; and therefore man is not to be so admired for his beauty and outward parts, as for his secret virtues, and hidden operations of his mind. Neither in truth doth the excellency of the outward parts, which do chiefly entitle a beauty, consist herein that they are beautiful, which is onely their ornament, but in their several 
Chrysost. in 1. Tim. 1. Homil. 4. in Mor.  offices and functions, for which they were ordained: as for example, this is not the excellency of the eyes, that they are gray or black, glancing or rolling, but that they excel in the acutenes and vigour of seeing; it is not the excellency of the nose or ear, that they are of this, or that colour or fashion, but in their perfection of hearing and smelling; nor of the hand that it hath a fine proportion, or white colour, but in that it is a ready and expert instrument of all our actions; nor of the teeth to be white and even, but that they be fit to prepare convenient nourishment for the stomach; in all which excellencies, the deformed and beautiful exceed not one another, but are both equal.  
But the worthlessness of this beauty which is severed 
§. Sect. 6. The vanity of beauty proved by testimonies.  from virtue and true wisdom, may more plainly appear both by testimonies and reasons. The wisest among the sons of men saith, that favour is deceitful and beauty is vanity, but a woman that feareth the Lord, she shall be praised. And such ill harmony he thinketh to be between beauty and folly, that 
Prou. 31. 30. Prou. 11. 22. Diogenes apud Laertium devit.& mo. rib. Philos. Isocrates. Now pu●chritudinem corporis, honestatem. mentis requir●, &c. Chrysost. in Psalm. 50. Homil. 1.  he iudgeth it as absurd and ridiculous, to see a faire woman lacking discretion, as a jewel of gold in a swines snout. Another compareth a beautiful body with evil conditions to a faire house, and a bad inhabitant; and another, to a good ship that hath a bad pilot. To which purpose also Chrysostom saith, that he doth not so much require the beauty of the body, as the honesty of the mind. For what( saith he) is a beautiful woman? a painted sepulchre, unless she be sober, chast and modest; and beauty without these virtues, is an open gulf, and a poison compounded for fools to drink, &c. And therefore if thou seest a man or woman beautiful, do not admire them; for the lofty and strong oaks, although they be thick with faire green leaves, and tall in stature, yet they bear no fruit fit for men, but only meate to feed hogs: whereas the vine creeping on the earth bringeth forth pleasant grapes.  
The reasons why wee should esteem it base, and of no 
§. Sect. 7. The worthlesnes of beauty proved by reasons: first, because God esteemeth it not.  worth without virtue, or in comparison of spiritual graces, are, first, because God doth so esteem it; for he looketh not to the outward shape and countenance, but principally regardeth the heart, and the inward beauty of the mind. And this the Lord shewed to Samuel, when he was so much in love with Eliabs beauty, and goodly parsonage; willing him not to look on his countenance, nor on the height of his 
1. Sam. 16. 7.  stature, seeing he had refused him: because God seeth not as man seeth; for man looketh to the outward appearance, but the Lord beholdeth the heart. But how little the Lord valueth his gifts of beauty and outward shape, may appear by his manner of bestowing them; for he reserveth them not, as special and chief jewels for his own children and seruants, but as trifles of small value, he maketh them common to the wicked and reprobate, who are but slaves and enemies. And thus he enriched Saul with a large portion thereof, of whom it is said, that he was a goodly young man and a faire, so that among 
1. Sam. 9. 2.  the children of Israel, there was none goodlier then he: so Adoniah had this gift in great measure, who is said to haue been 
1. King. 1. 6.  a very goodly man. And absalon, though he had not the birthright, nor the blessing; yet in this had a double portion, for in all Israel, there was none to bee so much praised for beauty 
2. Sam. 14. 25.  as he; from the sole of his foot to the top of his head, there was no blemish in him. From whence it appeareth, of how small 
Pulchritudo corporis bonum quidem dei donum, est: said propterea id largitur etiam malis ne magnum bonum videatur bonis. August. de ciui●. dei. lib. 15. cap. 22.  worth in comparison, this beauty is, seeing it hath been so plentifully bestowed on such worthless men: to which purpose one saith, that the beauty of the body is indeed the gift of God, but he hath therefore bestowed it on the evil also, l●st it might seem to the good, to be of any great value. Yea, he hath bestowed it on the brute creatures, as well as men; and therfore howsoever it be good, yet it exceedeth not a brutish excellency. To this purpose one demandeth: art thou( saith he) faire and beautiful? why, this is the glory of daws, and not of men. Thou art not fairer then the peacock or the swan; and oftentimes 
Chrysost. ad pop. hom. 40. tom. 4.  base boys and girls, harlots and effeminat men, haue had a great share in this glory. And is this therefore of such worth, that for it thou shouldst be exalted and extolled? Seeing therefore Gods estimate, which being grounded on infinite wisdom and iustice, crieth down the value of this vain beauty, which is raised up by carnal men to such high rates, let us learn to conform our judgements unto his, slightly accounting of this outward form and colour, to which mans vain opinion hath given it chief excellency, and highly valuing the inward beauties of the mind, the virtues and sanctifying graces of Gods spirit, which, how vnhandsom soever we seem before men in our outward feature, will make us to appear beautiful in the sight of God, and of our husband Iesus Christ, whom if wee please, it little skilleth, though we be unpleasing in the eyes of men.  
again, the worthlessness of beauty may hereby appear, 
§. Sect. 8. beauty is good rather to those that see it, then to those that haue it.  in that if it bring any delight, it is rather to those who see it, then to those that haue it; or if at all it be pleasing to the owners, it is in regard of the liking and admiration of the lookers on, having nothing in themselves to rest vpon for their contentment, but depending vpon the iudgement and censure of others, either to be extolled by their commendations, or to be abased by their dispraises; and what worth is in that, which riseth and falleth at every ones devotion? or how cannot that be esteemed vain, which hath it being and subsistence in the vain breath of the vulgar multitude? Neither in truth would they at all admire it, or though they should, yet would not their idle breath puff us up with the wind of pride, if either they or we did but consider, what loathsome matter lieth hide under this faire skin. For if our eyes cannot pierce any deeper then the outside only, yet look what filthy excrements issue out of the nose, cares, pores and other passages, and judge what the fountain itself is, from which proceed such loathsome streams: consider what wee were before our birth, and what afterwards, then placed in the midst of excrements, and now made the receptacles of dir● and filth. And therefore when the beauty of the skin doth most exalt us, we should be sufficiently humbled, if we would but consider the ugly loathsomeness of that which it containeth.  
But though this beauty were of some excellency whilst 
§. Sect. 9. beauty is momentany and mutable. Prou. 31. 30. Anceps forma bonum mortalibus exiguum do●um, brevi temporis momento capitur▪ &c. Senec. in Hippoly to. 1. 760.  it continueth, yet is it to bee esteemed of little worth, in regard that it is so momentany and so mutable. In respect whereof the Wise man saith, that it is not only vain, but deceitful also, giuing men the slip when they think that they hold it fastest, like a shadow that vanisheth whilst one thinketh to embrace it: for if man himself be so momentany, what shall we think of beauty which is but an accident of this subject, and commonly vanisheth, the substance still remaining? if he be but a flower of the field, which is but of a day or weekes continuance; then how frail and fading is the colour of this flower which often fadeth a great while, of this small time, before the flower death? If man bee but a cloud, then surely beauty, may bee fitly resembled to the bright lightning which issueth out of it, and vanisheth in the twinkling of an eye. Whereof it is that the kingdom of beauty is said to be a tyranny, which is violent for the time, 
Socrates vocabat formam modici temporis tyrannidem. Bruson. lib. 2. cap. 44. Hieron. Epist. ad Cyprian. Tom. 3. Et repentè d●m nescit, incanescit caput, rugatur facies, &c.  but of short continuance. To this purpose one saith, that as the herb springing with his beautiful flowers, doth delight the eye, and by little and little fading loseth his beauty, and is turned into hay; so all the beauty of men buddeth in the spring of childhood, flowreth and flourisheth in the summer of youth, and perfect age, and suddenly when the winter of age cometh, the head unwittingly groweth gray, the face wrinkled, the skin writhled, and so far is he now from beauty, that he hath scarce the use of his limbs for the slowest and weakest motion. But as it is momentany, so also is it mutable, and uncertain to continue this short time; for this flower of beauty is subject to be blasted with innumerable accidents, a little scratch impaireth it, and a greater wound doth quiter deform it; a daies sickness much abateth it, and if it bee but of a weekes continuance, doth quiter deface it, yea so fading it is that a little sunshine robbeth us of it, this earthly beauty being not able to endure that heavenly brightness. Or though it be preserved from the violence of extraordinary accidents, yet time, which by little and little brought it unto us, till attained to the height 
Florem decoris siaguli carpunt d 〈…〉. Senec. in Octauia.  of it perfection, doth then as stealingly take it away; neither is it more possible to prevent this decay of beauty, then to stop the course of time; for even whilst it is admired and praised, it secretly fadeth& declineth. And though( through the strength of art and nature conspiring together) it were possible to preserve this beauty unto old age; yet then behold the utter ruin of this faire building; for when age cometh it ploweth deep furrows in the most beautiful visage, it changeth the colour, rotteth the teeth, tainteth the breath, wrinkleth the brow, bleereth and dimmeth the eyes, crookneth the back, writhleth the hands, stifneth and lameth the joints, deaffeneth the ears, and maketh the voice hoarse and unpleasant, which before was sweet and tuneable. In a word, it worketh such a change and alteration, that if after some long distance of time, a man should behold his visage in a glass, he would seem a stranger to himself, and scarce aclowledge that he is still the owner of the same body wherewith formerly he was delighted. Or let it bee imagined that through the extraordinary vigour of nature, there doth a kind of comely beauty remain even in the elder age; yet remember what will become of it in the next hour that death hath seized vpon it, and hath thrust the soul out of her possession, till his lease also be expired. Call to mind that the most amiable face and countenance after two or three daies burial, will bee so ugly and deformed, that none would now more loathe it, then those who before did most admire it; and were it not privileged with that only benefit of senselesnes, and want of understanding, selfehorrour would make it break open the prison of the grave, and cause it to strive by flight to escape and avoid it own 
job 17. 14.  company.  
And thus haue I shewed the worthless vanity and unprofitableness 
§. Sect. 10. That contemning this outward beauty, we must afflict the inward beauty of the mind.  of worldly beauty; which ought to move us to despise and contemn it, as being of no value, when as it is severed from true godliness. And because naturally wee are affencted with beauty, let us turn the edge of our love from this earthly trash, to spiritual and heavenly treasure, setting our hearts on that inward beauty of the mind which 
Pulchrius est pul●hrum fieri quam nasci● illud enim casus, hoc st●dij est. Petrarch.  consisteth in virtue, and the sanctifying gifts of Gods Spirit, and on that glorious beauty, which shall adorn our bodies and souls in the kingdom of God; for as this beauty is in itself ten thousand times more excellent then the other, so shall it be of everlasting continuance; for old age can never make any wrinkles in the face of virtue, sickness cannot hurt it, violence cannot deface it, grief and sorrow cannot impair it, yea death itself cannot blemish or disgrace it, yea rather it shal be a means to crown this beauty of grace with the beauty of glory, which as it shal be full of unspeakable excellency, so shall it be free from all outward injury, and from all inward causes of decay, and consequently unchangeable and everlasting.  
But if this will not wean our hearts from the love of 
§. Sect. 11. Beauty to● much affencted doth make the body tender▪ soft and sickly.  worldly beauty, because it doth not profit us: let us further consider that it doth also bring much hurt both unto ourselves and also unto our neighbours: it hurteth ourselves both in our bodies, souls and names; our bodies thereby are made more tender, soft and effeminate, yea also more weak and sickly, and that not onely through the use of unwholesome medicines, and the neglect of wholesome food, both which are ordinary with those who overmuch affect the praise of beauty, but also because they neglect that convenient labour and exercise which preserveth health& increaseth strength, and give themselves over to sloth& daintiness, the ordinary enemies& impairers of thē both: and this needeth no other proof but common experience, and by comparing the ordinary sort, who feed wholesomely, and diligently employ themselves in the duties of their calling, with the gentility of the land, who no more exceed the common people in form and beauty, then these surpass them, in health and strength.  
But howsoever this worldly beauty doth much hurt the 
§. Sect. 12. beauty hinder●th virtue, and furthereth 'vice.  body, yet nothing in comparison of that hurt which it bringeth unto the soul, which it much hindereth in the course of virtue, and also plungeth into many vices: in both which respects this tentation of worldly beauty hath overcome the most that haue had it, whom it hath first effeminated and made wantonly delicate, so as they could not endure the pains of climbing the high hill of virtue, nor of traveling in the straight and afflicted way of true godliness, but rather desire to go down the easie-declining hill of 'vice, and to walk in the plain and faire way that leadeth to destruction: and those whom it hath not overcome, it hath thoroughly exercised all their strength in making resistance; and very valiantly haue they behaved themselves in this conflict, if they haue not had in the way of virtue many rubs, and received many foils. To this purpose one fitly saith, that they who hau● beauty, 
Petrarch. de remed. lib. 1. dial. 2. ●  haue a cover for their eyes, a snare for their feet, and bird-lime for their wings; so as they cannot easily discern the truth, nor follow virtue, nor fly à loft in heavenly meditations: and many hath it made barren in the duties of piety, stopped in the course of virtue, and turned aside into the by-paths of 'vice: in respect of which unfruitfulness in goodness, the beautiful person is compared to the tall faire oak, which bringeth only acorns for hogs; and they who want it, and are endued with the beauty of the mind, are likened to the vine, 
Chrysost. in Psal. 50. homil.  which being deformed in shape, bringeth grapes and wine fit for kings.  
The truth whereof will more clearly appear in some particulars: 
§. Sect. 13. beauty and chastity seldom meele together. Rara est ad●● concordia formae, atque pudicitiae. luuenal. satire. 10. Cum pertculo magno custoditur quod multis pla●●t.  for if wee take a view of former times and of our own daies, we shall find that beauty and chastity are often at odds, and do seldom dwell together, not because those who are beautiful may not be in their own nature and inclination as chast as others, if( as I said before) they do not mollify and effeminat their minds with sloth and daintiness, and so grow light and wanton in their desires; but because they are more exposed to the temptations& assaults of worldly wicked men, who are set on fire with their brightness, and alured to lust with the bait of their beauty. Now that is most hardly preserved, which is of so many loved and desired, especially when it cannot be hidden, but is subject to open view, like unto a rich treasure which is carried vncouered 
Depredari desiderat, qui th●s●urum p●blice in vid portat. Gregor.  by the high way side, which offereth a kind of violence to their desires that see it, and causeth them to offer violence to the owners, and to seize vpon by force, that which had first seized on their concupiscence. And thus the beauty of Bethsabe 
2. Sam. 11. 2. and 13. ●. 2. Gen. 12. and 20. and 39. 7.  betrayed her chastity unto david, and Thamars unto Amnon, and thus also did it endanger Saraes unto Pharaoh and Abimel●ch, and Iosephs unto his mistress. And therefore one saith, that although beauty be not to be accused, as being the 
tertul. de cultu foeminarum lib.  felicity of th● body, &c. yet it is to be feared in respect of the injury and violence of the beholders; as it also caused Abraham, the father of the faithful, to fear, because of the beauty of his wife, and feigning that Sara was his sister, redeemed his safety with a reproach. Whereas contrariwise wee shall find them who want this beauty, easily freed from many impediments; for th●se 
Chrysost. in 1. Tim. 1. Hom. 4  faulkners for beauty are not very earnest in bringing them to their lure of lust, but like the simplo lamb they feed in quiet and in silence, in the presence of their shepherd, there being no wolf to disturb their peace. And thus it appeareth true which one saith, that beauty hath made many adulterers, but never any 
Multos forma fecit adulteros, castum nullum. Petrach. de Remed. lib. 2. dial. 1.  chast; and hath been often the bawd and bai●e which hath betrayed chastity, but never a patron to defend it. And though there be some that haue been innocent of this fault, and haue been rich in beauty and in chastity too, yet few of them haue with all their skill and innocency kept their names unblemished, and free from the spots of suspicion and iealousy. For whereas( as one saith) those who are not 
Chrysost. in 1. Tim. 4. Homil. 4.  adorned with this beauty, are not only free from fault, but also from suspicion; the beautiful woman, unless she use great care, and much modesty and honesty, though she be innocent in fact, yet will easily make way to an ill opinion. Let us therefore not so much affect this earthly beauty, which oftentimes is an occasion of sin, and seldom freed from the suspicion thereof; but rather set our hearts and affections on virtue and spiritual graces which adorn the mind with inward beauty, which is not only free from danger of sin, but also preserveth us from the least suspicion and jealousy of evil; and place all our love on that heavenly beauty and divine glory, of which wee shall haue the sight and fruition after our dissolution; which( as one saith) is not burdensome to 
Tertul. de cultu foemin.  the owners, nor pernicious to them that love and affect it, nor dangerous to those who are near unto us, nor exposed to temptations, nor compassed with scandals; but bringeth much ioy to them that behold it, and endless happiness to them that haue it.  
Finally, this worldly beauty much hurteth those that haue 
§. Sect. 14. beauty maketh proud, and causeth those that haue it to neglect all holy duties. Fastus in est pulchris, sequitur superb a foreman. ovid. 1. Fast.  it, by making them proud and insolent, and consequently forgetful of God and of all good duties which they owe unto him; neither is there any thing so vain that maketh so proud, of so small worth, that doth cause the heart to swell more in loftines of conceit, or doth more fill it with self love and admiration of their own excellency; nothing of such slight importance that causeth greater negligence in the duties of Gods service, seeing it usually hindereth those that haue it, or that desire to haue it, from coming to the exercises of religion, their time being wholly taken up in decking and adorning of their bodies, that so their beauties may be set out to the show; and also much distracteth them when they come, carrying away their thoughts from the exercises of religion, and fixing them vpon that which they haue made their idol: for when they look vpon others, they either view their form and beauty, disdaining those who are inferior, vying with those who are equal, and envying those who being superior, seem to rob them of the title of excellency; or else they observe their habits and attires, that out of this glass of vanity they may learn to deck themselves more curiously against their next coming. And as it maketh them proudly to neglect all duty to God, so also insolent towards men, as appeareth in the example of Vashti, who being puffed up with pride, because the King was so ravished with her beauty, that he desired 
Hest. 1. 11. 12.  to make show of it to his Princes, refused to yield obedience unto his commandement, making no question but that her beauty would haue made peace between them at the next parley. Whereby it appeareth, that as nothing more then it adorneth the body in the eyes of men▪ so nothing more deformeth the soul in the sight of God, seeing it spotteth and polluteth it with this filthy leprosy of pride, which of all other vices he most loatheth and abhorreth. Whereof it is that the Lord denieth unto them his sanctifying graces, which he vouchsafeth only unto the humble, and opposeth himself against them, punishing them oftentimes in that wherein they glory, and catching them in their own inveigling nets, which they spread ou● for others; like Absalon who was hanged with his own hair, that wherein he chiefly gloried, being made by God the instrument of his ruin.  
But as this worldly beauty is hurtful to them that haue 
§. Sect. 15. beauty deceiveth and allureth unto sin.  it, so also to others that behold it: for first, it serveth for nothing being severed from virtue and true godliness, but for a curious vail to hid under it all sin, and to make wickedness itself, when it is disguised with it, to pass unsuspected. And this was that vizard wherewith that notable hypocrite Saul was so adorned, that he deceived both good Samuel, and all the people, causing him to extol him, as not being to be matched among all the rest, and moving them 
1. Sam. 10. 24.  to shoute for ioy, and to cry aloude, God save the King. But much more doth it hurt, as it is used by the divell and the world for a bait to 'allure men unto sin; and as a shining flamme to set their hearts on fire with unlawful lusts. In which respect a beautiful woman without virtue, is compared to 
Formosa meretrix dulce v●nenum. Vultus veneris, habet ictum scorpionis.  a sweet poison which killeth with delight, and their glancing looks to the stroke of Scorpions, or the sting of Vipers, which bringeth death in a sweet slumber; or else to a burning coal, which being itself first kindled, inflameth those also that are near unto it; or as Salomon compareth it, to a sword, which, whilst it glittereth, woundeth, yea a two edged sword, the one hurting those that haue it, with pride, 
Prou. 5. 4.  the other those which behold it, with lust and wantonness. And thus were the sons of God wounded, whilst they beholded the beauty of the daughters of men; thus was Putiphars 
Gen. 6. 1. 2. Gen. 39. 2. 2. Sam. 13. 1. 2.  wife inflamed with the sight of joseph; thus was Amnon sick of lust, having suffered his eyes to drink their fill of this sweet poison; yea and with this snare was holy david 
1. Sam. 11. 2.  caught, whilst his eyes wantonly wandered and beholded the beauty of his seruants wife. And hence it is that Salomon seeking to preserve his youthful scholar from the sin of vncleannes, thinketh it not enough to haue him so far off from the beautiful harlot, that he cannot hear the bewitching 
Prou. 5. 24. 25.  eloquence of her flattering tongue, but also that he stand aloof, and keep himself as it were out of the gun-shot of her deadly wounding eyes. The consideration whereof made 
In quaest. ex vtroque mixtin●. 115.  the beautiful tuscan( as Augustine recordeth) to deform his ouer-louelie face with grieflie wounds, lest it should become a snare to entangle the beholders with unlawful lusts; being herein, as I take it, as blind in zeal, as he was bright in beauty; seeing it might haue sufficed to haue covered it with the chast vail of a sober and grave countenance, which by taking away al hope of obtaining, would also haue quenched the heat of wanton desires; neither ought he to haue kept others from abuse, by abusing it himself, nor to haue rejected Gods gift which to him was good, for fear lest others should abuse it unto evil. But as we are not to join with him in this extreme, so let us as carefully avoid the other: and having beauty, let us not wantonly discover it as though we brought it to the market; or being in others, let us either with job turn away our eyes, that we do not behold it, or at least let us look vpon it through the glass of modesty, chastity and sobriety, and so this Cockatrice shall never hurt vs. And this counsel the son of sirach giveth us: turn away( saith he) thine eye from a beautiful woman, and look not on others beauty, seeing many haue perished by the beauty of women, for through it love is kindled as a fire. To which 
Basil. Admonit. ad filium spirit.  accordeth the admonition of another: Let us shun( saith he) these pernicious beauties, lest they enjoin us to commit all manner of evil, &c. Take heed my son of viewing those forms, by which thou seest many haue perished; do not drink, I pray thee, of that cup wherewith so many haue been poisoned, feed not of that meat whereon such multitudes haue surfeited, rush not vpon that rock, whereupon so many haue suffered shipwreck, and carefully avoid those hidden snares wherein thou hast seen so many taken.  
But as this worldly beauty is hurtful to strangers, so oftentimes 
§. Sect. 16. beauty oftentimes hurtful to the friends of those who excel in it.  to nearest friends; for it is a common occasion, and the usual fuel, wherewith the consuming fire of iealousy is kindled, whilst the husband beholding his wives beauty with the eye of love, groweth in fear of riuals, and considereth the great difficulty of appropriating that to his own use, which is of so many affencted and desired; the which fear making him fit to entertain all suspicions, and many suspicions serving to his jealous mind for an evident demonstration, do make way for rage against his wife, the overflowing of love turning into the gaule of fury, for envy and hatred against his supposed rival, and for torment and vexation to his own soul. again, this worldly beauty severed from virtue doth often expose nearest friends to many dangers, as sometimes to secret poisons, and sometimes to open violence, because they stand in the way, and hinder those who are entangled with it, from satisfying their lusts, and enjoying their wanton and lascivious desires. For if this beauty had these dangerous and deadly effects in Sara, who thereby unwillingly exposed Abraham to the hazard of his life;& in Bethsabe, whose beauty was the cause of her husbands ruin, both which notwithstanding were virtuous women, and feared God: how much more pernicious is it in those who are destitute of virtue, modesty and sobriety, who are not only occasions, but also accessaries and helpers forward of these mischifes, being alured hereunto by their wicked louers?  
Seeing then this worldly beauty hath in it no worth or 
§. Sect. 17. That we should fix our love on divine beauty.  excellency, but is altogether unprofitable, yea hurtful and pernicious, both to them that excel in it, and to those that are near unto them: let us wean our hearts from the love of this vanity, and learn to contemn and despise it both in ourselves and others; and if we will needs be enamoured with beautiful objects, let us fix our hearts vpon God, who is not only beautiful, but beauty itself, and so infinite in this and all other perfections, that all the beauty of all the creatures in heaven and earth is but as a small spark in comparison of the glorious brightness of this sun: and therefore let the beauty of the creatures serve but as a scale, whereby our meditations may ascend to contemplate the infinite beauty of the Creator: for neglect of which use of the creatures excellencies, the Author of the book of wisdom condemneth men: Surely( saith he) all men are vain by nature, and are ignorant of God, and could not know him that is, by the good things that are seen, neither consider by the works the worke-master, &c. though they had such pleasure in their beauty, &c. yet should they haue known, how much more excellent he is that made them; for the first author of beauty hath created these things.  
And if we will needs be in love with any thing in our 
§. Sect. 18. That the beauty of the soul is much more excellent then the beauty of the body. Chrysost. in Matth. 10. homil. 35.  selves, let us place our chief affection next unto God vpon our soul, as being in itself much more excellent in beauty then our bodies,& the cause also of all bodily beauty; for according as the soul is affencted, so is the beauty of the body increased or abated: if the mind be merry, the face is beautified with a cheerful countenance; if touched with grief and sorrow, presently all outward beauty vanisheth: if the mind be terrified and affrighted, presently this astonishment appeareth in the ghastly paleness of the visage; if it be in peace and quietness, then the face also is pleasant and amiable; if the mind bee affencted with envy, it maketh the body and face lean and wan; if with love which is honest and moderate, it maketh the face also to look with a lovely sweetness; if the mind be enraged, the look also is furious, if well pleased, contentment appeareth in the very countenance; if the soul be adorned with modesty, it will show itself in the bashfulness of the look, but if it be impudent, the face also is bold and shameless: so that the chief beauty of the body is derived from the soul, and hereof it is that many haue no gracefulness in their countenance, who haue no blemish in their face, nor imperfection in their favour; and contrariwise, that many who haue little excellency either in their favour or complexion, do nevertheless exceed in a lovely gracefulness, which they haue not from the body, but from some secret operation of the soul: but most clearly this appeareth in the union and separation of the soul and body; for whilst they are joined together their beauty also flourisheth and continueth; but no sooner are they divided, and the body partend from the soul, then the beauty also is partend from the body, so that that face which not an hour ago was admired and loved for beauty and excellency, is now abhorred and loathed forvglines and deformity. And therefore seeing the body hath nothing but what it borroweth, and only yeeldeth a place or room wherein the soul may show forth his excellencies: let us not dote vpon this bodily beauty, but set our hearts and affections on the inward beauty of the soul, labouring more and more to adorn it with virtue and Gods sanctifying graces, which will not fade and perish, that so also we may attain unto the fruition of that eternal beauty and goodness, which will bring with it fullness of ioy and happiness, that shall endure for evermore.   

CHAP. XIIII.  
Of the vanity and wickedness of painting the face.  
ANd thus haue I shewed that worldly beauty is 
§. Sect. 1. That the divell was the glister of this art of painting.  to be contemned of Christians, and the reasons which may induce them to despise it: I will add something of the counterfeit thereof, painting and colouring of the face, commonly used by vain women, that hereby they may get the praise of beauty by their art, which nature hath denied unto them. The which is not like the other, evil onely in regard of abuse, but utterly unlawful, wicked and abominable in it own nature, and in the general practise thereof; as offending not only against the law of God, but also the light of nature; seeing they who haue not a dram of grace, nor a spark of true knowledge, do brand it with the note of ignominy and reproach wheresoever it is discovered; yea even those who practise it do condemn it in their own consciences, and would be much ashamed( if long custom hath not made them impudent) to be taken with the fact. But that all Christians may be moved to detest and abhor this wicked practise; let them consider that God is not the author of this beauty, but the divell himself, who bringeth 
Haec non sunt membra quae Deus fecit, said quae diabolus infecit. Cyprian. de Velan. Virgin. lib.  the works of God into disgrace, not only by counterfeiting them, but by labouring to excel them. With this accordeth the iudgement of that godly Father, and blessed martyr Cyprian, who thinketh that when the wicked angels( professing ●ove to lewd women that they might destroy them) abused their bodies to filthiness, for the hire and wages of their wickedness, they taught and instructed them in this art of painting; and thereof infereth, that these painted parts are not of Gods making, but of the divels staining and corrupting; now what impiety is this in those who profess Christianity, that being formed by God, they should seek to be reformed and perfected by the divell? To the same purpose Tertullian saith, that the divell hath certainly devised these 
Ille indubit●tè huiusmodi ingenia concinnauit, vt in nobis quodam modo manus deo inferret. De cult. foemin. pag. 514.  arts, that he might in us oppose himself against God. And affirmeth that to be Gods work which is born, and that the divels which is counterfeited: and what hellish wickedness is this, to ad unto Gods works the divels arts and ornaments? our seruants borrow not from our foes, the soldier desireth nothing from the enemies of his chief commander; and shall a Christian desire help of that wicked one, who is Gods and their professed enemy?  
again, let them consider, that as it hath an evil author, 
§. Sect. 2. Painting, both the effect and cause of sin.  so it is in itself evil, as springing from the roote of sin, and bringing forth abundance of these cursed fruits. The roote from which it springeth, is sometimes pride, which moveth them, when they cannot match others in natural beauty, to use these artificial helps, that thereby they may excel them in that which is counterfeit. And sometime it springeth from lust, and the inward uncleanness of the hart, which moveth them to use these inveigling arts, that by seeming more beautiful then they are, they may ensnare the affections of those who look vpon them. And as it is bread of these cursed parents, so itself is exceeding fruitful in bringing forth the impious off-spring of manifold sins committed both against God, their neighbour and themselves. Against God they offend; by presuming to adulterate his work, and by taking vpon them to amend that, which,( as they suppose) he hath made amiss; for they secretly reprehend the workman, when they are displeased with his work, and seem to task him for want of wisdom and cunning, when they take vpon them to correct and make better that which he hath left vnperfected. To this purpose is that of 
Cyprian: tract. 2. de habit. virg. pag. 109.  Cyprian: God saith, Let us make man according to our image and similitude, and dare any presume to change and alter that which God hath made? In so doing, they offer violence to God, when as they strive to reform, and transform that which he hath formed; for that which is born, is the work of God, and that which is changed, the work of the divell. If a skilful painter, having cunningly limbed the portraiture of a mans body, and seeing another take vpon him to mend his workmanship, would be moved to anger, and think himself much injured; dost thou think to go unpunished for thy rash boldness, in presuming to amend the work of God?  
They offend also against men, by deceiving and abusing 
§. Sect. 3. That these painters deceive and abuse others. Fucum facere, id est, decipere. Absque fu●o, id est, candidè& apertè.  them, making them to admire a painted picture, in stead of the work of God; and so notable is this cozenage, that in the Latin phrase, they are said to colour or paint, who by their words or actions deceive another, and to use no painting or colouring, who deal ingenuouslie, truly, and in simplicity. But much more do they sin against them, whilst by these devilish arts counterfeiting beauty, they inflame the hearts of those, who behold them, with filthy and unlawful lusts; the which was( as I take it) the chief cause why Satan invented it, and wicked women practise it. And hence it is, that one calleth this painting, and counterfeit beauty, the fire of youth, the fuel of lust, and the sign which 
Hiero●ym.  sheweth where an vnchast heart dwelleth.  
But most of al do they, who use this art, wrong themselves, 
§. Sect. 4. That they most of all offend against themselves: in being ashamed of their own person.  and sin against their own bodies and souls: for if they offer great injury to their friends, who when they come into company, are ashamed of them; then much more do they thus offend, who are ashamed of themselves? and therefore being displeased with their own colour and countenance, like players, they come disguised in the similitude of other persons, and for want of a better, they act their part in the habit of an harlot. Now what is this but unnaturally to deny themselves, and to thrust( as it were) another into their own place? what is it but to make themselves counterfeit idols, that unto them lust may offer the sacrifices of uncleanness? what is it, but to expose themselves to the scorn and laughter of those, who having seen their glorious beauty which they counterfeited, shall afterwards happen to see them in their own complexion and natural foulness; like a Player, who having acted a kingly part, and put off all his gorgeous ornaments, doth now appear in his own person and attire; saving that herein it is much more absurd, in that they profess this disguising, and these dissemble it, desiring that it should be taken in good earnest, which the other do in iest to make sport.  
again, whilst they labour to attain unto this counterfeit 
§. Sect. 5. That they destroy their natural beauty, and disgrace their names.  complexion, they lose that true beauty which they haue by nature; for with their medicines and minerals which they use to this purpose, they make their colour pale and wan, they wrinkle the face, yea, oftentimes poison the skin, and dim the eiesight, and so ouergreedily seeking false beauty, they get true deformity, and make themselves loathsome indeed, that they may appear beautiful in show. And yet this is but the least part of their loss: for as they blemish their skin, so they blot and disgrace their names, whilst following the practise of harlots, they deservedly gain for all their labour, their reputation; and to bee ranged and esteemed in their fellowship, whose manners they imitate. For this outward painting of these earthly houses, maketh men think that they are to be let; and by hanging out this sign of lust, they seem to invite customers, and to offer their honesty to the sale at easy rates. Of which fault, though some may be free,( as falling into this folly by the example of others, and through the corruption of the times) yet few or none escape just iealousy and suspicion;( and Christians should avoid not onely evil, but the appearance thereof) for who▪ would buy this vain beauty with the hazard of their souls, but they, who mind to sell that which they haue thus dearly bought, when they haue fit occasion? Neither in truth is it likely that they 
De adulterio vultus meditantur adul●●rium Castitatis. Ambros. de virginib. lib. §. Sect. 6.  will long stand firmly vpon this slippery ground; but using the means, will come to the end, and( as one saith) having adulterated their face, they will soon after think of adultering their chastity, and defiling their bodies.  
Finally, as they disgrace their names, so also their profession of religion, whilst professing themselves the members 
They that use it slander their profession of religion.  of Christ, they behave themselves like the limbs of Satan. For what a shane is this, that there should bee no difference between a Christian, and a Pagan, a matron and a strumpet, the spouse of Christ, and a filthy harlot, between one that professeth herself, bought with the precious blood of Christ, and another, that is sold over to work wickedness, and is branded with the mark of impiety to aclowledge the sale? but that both alike should use the same light habit and attire, and the same devilish arts to commend themselves by a false beauty? The best beauty of a Christian woman is modesty and shamefastness, and their best ornament is simplicity, and humility; but how far are they 
1. Cor. 5. 8.  from simplicity and truth, who lye and dissemble, even when they say nothing▪ speaking in a real language falsehood and dissimulation, even with their very countenance, to as many as look vpon them? unless they think that onely verbal untruth is forbidden, and actual falsehood permitted; or that it is a greater fault to dissemble in speeches, then to deceive in deeds and actions. And how far are they from this Christian humility, who rather then they will not show their pride, vaunt themselves of a counterfeit beauty, and for want of better matter, grow high in their own conceit, because they haue this false shadow of true beauty, which indeed is itself but a shadow, in respect of any substantial good? How far are they from that grave decency, which the Apostle requireth in Christian matrons, seeing they cannot 
1. Pet. 3. 1. 2.  content themselves with gold, precious jewels, and broidered hair, unless they also adorn their heads with the spoils of the dead, and grace themselves with a graceless and whorish beauty? But let such know, that they deceive themselves with a title of Christianity, seeing they deny the truth thereof in their lives; and that howsoever they adorn themselves with the profession of Christians, yet( as one saith) they can never put on the true garment Christ Iesus: 
Cyprian. de cult● virginum. lib.  neither will the oil of his sanctifying graces, and these beautifying waters, and mineral dust ever mix together.  
But here some will say, that for themselves they take no 
§. Sect. 7. Their objection answered who say they use painting to please their husbands.  great delight in these practices, but that they use them to please their husbands, that by giuing them contentment, they may retain their love and affection; and appropriating it wholly to themselves, may preserve them from the love of strange women. For answering whereof, let such know, that they ought not to please men by displeasing God; and therefore though it could be imagined that any man is so sillie and destitute of understanding, that he would haue his wife, whom he desires to keep honest, to use the qualities and conditions of an harlot, yet she should not give him contentment, by burdening her soul with a known sin. Neither can it be imagined that hereby they can wind themselves into their husbands love, or preserve him from unlawful lusts; for if neither the fear of God, nor the terror of his judgements, death, hell, and condemnation, nor yet the punishment inflicted by human laws, and the danger of falling hereby into innumerable evils, will deliver him from following these courses; nor finally the love of God and his sweet promises will 'allure them to the performance of his duty; then how can it be imagined, that he should be enticed with a painted vizard to embrace this conjugal love, or be preserved from strange lusts with a false and counterfeit beauty? Yea contrariwise, let them rest assured that they make themselves hereby loathsome to their husbands, when as these artificial supplies put them in mind of their natural defects, and this counterfeit beauty, of that real deformity which it hideth; like a rotten post which is painted, and gilded over to make a show. And therefore( as one saith) they take a foolish course in seeking to approve themselves 
Ambros. de Virgin. lib.  to their husbands iudgement, by disapprouing them in their own; and to think to please others, when as being helped with self love they cannot please themselves; for if they thought nothing wanting, they would not seek by such means to make a supply; if they did not think themselves deformed, they would never seek grace from a false beauty. If then thou wouldest haue thy husband esteem thee, observe rather a sober gravity, then affect a counterfeit beauty; and deck thy mind with the ornaments of virtue, humility, 
Chrysost. in 1. Tim. 1. Homil. 4.  meekness, conjugal love, fidelity, chastity, modesty and the rest, which being permanent and unchangeable, will make his love also constant and perpetual: and teach him not with these deceitful arts to tie his love to the beauty of the face, lest being accustomend for this cause to affect and love, he be taken with the beauty of an harlot, when he findeth it more excellent. Whereas if thou inurest him to love in thee virtue, good qualities, modesty and sobriety, he will not easily be ensnared by the adulteress, seeing she hath no such baits to 'allure his love. Finally, do not teach him to be willingly deceived, with wanton laughter, and with a nice and affencted gate; for so shalt thou but minister unto him weapons, the point whereof may be turned against thyself; but rather seek that he may take delight in chastity, modesty, and sobriety, and so shall he haue armor of proof to defend and preserve him from the encounters of an harlot.   

CHAP. XV.  
That bodily strength is not much to be esteemed, as being of small worth and excellency.  
ANd thus haue I spoken of those worldly temptations, 
§. Sect. 1. That bodily strength being in itself good, is often abused through our corruption.  which are grounded vpon beauty. Now wee are to speak of those which arise from strength and health, both which are in themselves the good blessings of God, whereby we are the better enabled to serve him in all good duties; for in them our first parents excelled in the state of innocency, and wee also shall much excel them in the state of glory; for our bodies are sown in corruption, but they shall 
1. Cor. 15.  rise in vncorruption, they are sown in weakness, but they shall be raised in power, as the Apostle telleth us; and therefore being the gifts of God, wherewith he most enriched us in the state of innocency, and will crown us in the state of glory, they must needs be good in their own nature, and to those who haue a right use of them. But yet through the malice of our spiritual enemies these gifts of God( like all other benefits of prosperity) are unto us the grounds of their temptations, wherewith they draw us unto sin; and their nature being infected with our corruption, they are oftentimes abused unto evil; as when having them we glory in them, or prefer them before spiritual graces, and the means of eternal glory; or finally, when as by them wee are hindered in the course of godliness, or furthered and strengthened in the way of wickedness. And therefore in the next place we are to arm the Christian, that he may not be overcome of his own strength,& that his health be not unto him the means of bringing him to death eternal. But I shall not need to speak much of this▪ seeing that armor which was brought out to defend us against the assaults of worldly beauty, may by the wise reader be easily fitted against these encounters also; and seeing also this decrepit age of the world( which now seemeth almost quiter abandoned of that strength and vigorous health wherein the former ages haue excelled; and to be fully replenished with all manner of infirmities, sickness, and weakness) needeth not so much to be confirmed and preserved against the temptations which are grounded on this lionlike strength, as against those which arise from serp●ntine subtlety, and foxlike wiliness.  
And yet because strength is no more abated, then pride 
§. Sect. 2. That it is a great vanity to glory in strength, seeing God esteemeth it not, and the beast● excel in it.  increased; and men are apt to glory in these things, though nothing in themselves, yet when being compared they exceed others of our own times; it shall not be amiss to use briefly some reasons whereby wee may be preserved against these temptations. And first concerning strength( under which I also comprehend, activity, nimbleness, swiftness, and such like esteemable properties of the body) wee are not, as the Lord exhorteth us, to glory in it; nor overweening the 
Ier●m. 9. ●3:  worth of it, to prefer it before things of much better value; because being thus compared, it is of no great excellency, and unto us oftentimes unprofitable, and sometimes also hurtful and inconvenient. It is of no great worth, seeing the Lord himself doth little esteem it: for as Elihu saith, he regardeth not them that excel in strength: and as the Psalmist 
job 36. 19. Psal. 147. 10.  speaketh, he hath no pleasure in the strength of an horse, neither delighteth he in the legs of man. And therefore he maketh this also one of his common gifts, which he giveth to the reprobate, as well as to the elect, and unto beasts( and that in far greater measure) as well as unto men. How vain therefore are those who are proud of such base vanities? wherein many wicked men match them, and many beasts do far excel them; how little good haue they in them, when they are fain to glory in that, in which when they haue attained unto the greatest measure which possibility encourageth them to desire, yet they come far short of giants among men, and of the horse, bull, lion, and many other among the brutish creatures? To this purpose Chrysostome demandeth; Art thou strong( saith he) and art thou therfore proud? why the thing wherein thou gloriest is base, for the lion is 
Fortis es,& altum sapis? At res vilissima; nam& lo est teaudacior,& aper fortior, &c. Homil. ad pop. 40. tom. 4.  hardier then thou, and the bore stronger; yea robbers, theeues, and ruffians, and thine own seruants herein excel thee, and dost thou think this a thing esteemeable or praise worthy? The like also may bee said, of nimbleness, activity, and swiftness. For when in nimbleness and activity thou exceedest all men, yet an ape doth far surpass thee; and though thou couldst run as swiftly as Asahel, yet the sillie Hare would far outstrip thee. Seeing therefore God hath vouchsafed thee the honour of a man, glory not in that wherein the beasts excel thee, and seeing he hath made thee a Christian, abuse not so much the worth of thine own excellencies, as( setting aside all thy better parts) to be proud of that wherein Pagans and Heathens haue overmatched thee. But( as one saith) when 
Isto bo●o utere dum adsit, cum absit ne requiras. Cic. de Senect.  thou hast this strength, use it whilst it is present; and when it is absent, never much desire it.  
again, let us consider that if it were of any worth and excellency, yet it is not much to be esteemed, because it is 
§. Sect. 3. That bodily strength is momentany, and but of short continuance.  momentany, and of such short continuance; for oftentimes it is by a weekes sickness weakened and impaired, even in the prime of youth, and so forsaketh us, as soon as it hath but saluted us, as though it had only come to take leave: our youthful yeeres and perfect age remaining as weak and decrepit, as if we had continued the time of the ●ongest liver. But say that sickness spareth us, yet as old age approacheth, strength decreaseth, after which death hasteneth, which doth wholly abolish it, making the strongest giant& the weakest wretch both alike. Consider further, that this huge strength of the body, is commonly joined with great weakness of the mind; and where there is the greatest bone, there usually is the least wisdom and understanding. In which respect Themistocles 
Plutarch.  compared the Eretrienses, a people more strong then wise, to the Swordfish, which hath a weapon but wants a heart. Neither doth it help to furnish the mind with any virtues, or maketh it more ready to any virtuous actions; but as those trees which are most great and strong, are commonly most unfruitful; so oftentimes those who excel in strength, are most barren in bearing the fruits of virtue, and least forward in such actions as savour of goodness. Nor doth this bodily strength assist the soul in moderating of our affections, and in overruling of our passions; it doth not help to assuage anger, to bridle lust, or to stop our course, when wee run to take reuenge; yea contrariwise being abused by our corruptions, it pricketh forward our rage with the spurs of armed fury; it maketh men more able slaves to their own filthiness, and in stead of stoping us in revengeful courses, it rather hasteth us forward with headlong swiftness, and putteth a sword of violence into our hands, whereby wee may not only requited old injuries, but also reuenge appearances of wrongs with extreme cruelty. Yea it not only encourageth those that haue confidence in their own strength, without reason or conscience, to oppress and tyrannically to tread under foot those whom they find themselves able to overmatch; but so puffeth them up in pride in regard of their own abilities, that they are ready with desperate fury to make war against heaven, and having gotten the victory over men, to set vpon and encounter God himself. As appeareth in the example of that mighty Nimrod and his associates; and in goliath, who 
Gen. 11.  not onely insulted over all Sauls army in confidence of his own strength, but also was at defiance with God himself, 
1. Sam. 17. 45.  and railed on the holy one of Israel.  
Finally, let us consider that this vain strength wherein men 
§. Sect. 4. Bodily strength cannot deliver us from c●●ls and innumerable dangers. Psalm. 33. 16.  trust, cannot deliver them from those innumerable dangers and evils unto which our frail life is daily subject: for as the Psalmist saith, The King is not saved by the multitude of an host, neither is the mighty man delivered by his great strength: it cannot defend them from the judgements of God in the day of his visitation, no● from the furious assaults of their spiritual enemies when they encounter them: it cannot keep away sicknesses and diseases, much less deliver them from the power of death: yea rather it exposes men to danger, their strength ministering unto them more encouragement and boldness to run into perils, then power and ability to escape or overcome them; for seldom is there any so strong, but that at one time or other he meets with one as able as himself; and though there be none to match him, yet( like Milo) he may be catched in his own trap, and his own strength may be the cause of his ruin, whilst his pride maketh him to undergo a greater burden then he is able to bear,& to attempt matters which are above human power to accomplish and perform. And therefore seeing this bodily strength is vain and momentany, unprofitable, and oftentimes hurtful and dangerous: let us not glory in it, nor too much value and esteem it, but rather let us desire to be powerful in the inner man, and to wax stronger in all virtues and spiritual graces; but especially let us carefully desire 
Ephes. 6. 10.  to bee strengthened with the power of Gods might, 
Philip. 4. 13.  whereby( as the Apostle speaketh) we shall be enabled to do al things, and to stand manfully in the day of battle against all the cruel assaults of our spiritual enemies, with assured hope of victory: which will easily overcome us notwithstanding our bodily strength, if this spiritual power and secret virtue of Gods spirit do fail and forsake us in the time of trial.   

CHAP. XVI.  
That bodily health is but of small worth and excellency.  
ANd thus much concerning bodily strength. The 
§. Sect. 1. H●al●● itself is a great blessing, but m●ch abused through our corruption. Eccles. 30. 15. 16.  like also may bee said of health, which in it own nature is the good blessing of God, and a notable help to those that use it well, for the better performance of all good duties: in which respect the Son of sirach saith, That health and strength are above gold,& a whole body above infinite treasure, there is no riches above a sound body,& no ioy above the ioy of the heart. Yea in truth there is scarce any earthly blessing to bee compared with it, seeing it much lessons all our sorrows and afflictions, and sweeteneth all other comforts and worldly benefits, which being severed from it, become tedious& loathsome. Howbe it this blessing of God through our corruption is continually subject to great abuse, as when we esteem it above Gods spiritual graces, and the health of our souls, and do set our hearts so vpon it, as that we will not stick to use wicked and unlawful means, to preserve it whilst we haue it, or recover it when we want it; or finally, when thereby we are not furthered in the service of God, and in all good and Christian duties. For howsoever whilst we haue it, we are with all thankfulness to esteem it, as being a great blessing of God; and when we want it, to desire it moderately, and to use all good means for the recovery of it: yet when it cometh in comparison of Gods sanctifying 
§. Sect 2. That health is but a comm●● gift, which is imparted also to the wicked. Sanita. ●m corporis neputes magn●m b num esse, quod habet& malus. A●gust. S●rm. 12. tom. 10. col. 57.  gifts, or the spiritual health of the soul, which is accompanied with eternal life, it is to be contemned and despised, as being light, vain, and of no value.  
To which purpose let us consider, that howsoever health be good, yet it is but a common good, which the Lord imparteth to the wicked, as well as to the godly: and therefore( as one saith) we are not to esteem bodily health a great good, which even wicked men also enjoy: and oftentimes in a far greater measure then Gods dearest seruants: for as the Psalmist observed, The wicked are lusty and strong, they are not in trouble 
Psal. 73. 4. 5. 7.  as other men, neither are plagued with other men, their eyes stand out with fatness, and they haue more then heart can wish. Yea it is communicated unto the bruit beasts, many of which enjoy it longer, and in a much more perfect and excellent manner then man doth. To which purpose one saith, Why do 
August. Serm. in festo paschae. de Alleluia. tom. 10. c. 1533. Psalm. 36. 6.  ye wonder because these men enjoy health, when as ye hear the Psalmist saying, O Lord thou makest whole, or conseruest men and beasts? that men might not wax proud because they haue temporal health, the beasts are joined with them: why therefore dost thou rejoice O man because of health, seeing this benefit is common to thee with thine ass. &c, and therefore rest not in this, but rather seek to obtain the special benefits which are promised to the sons of men: for to what purpose serve reason and the excellent wit of man, if he attain unto nothing better then that which is common to him with the beasts?  
again, how worthless and voided of excellency this bodily 
§. Sect. 3. That bodily health is momentany and uncertain.  health is, it may appear, first, in that it is momentany and uncertain; for even when it is at the height, every trifeling accident doth overthrow it; too much heat, or too much could, want of nourishment or a little excess, overmuch labour or too much ease, besides a thousand secret and inward causes, overturn health and make way for sickness and diseases. In which respect one saith, that this which wee usually 
Gregor. Moral. lib. 8. cap. 20.  call health of the body, is in truth sickness; seeing ease itself is sufficient to bring it into a consumption, and labour also doth cause it to fail: being spent with fasting, it is refreshed with meat, that it may continue, and being tired and wasted with overmuch eating, it is relieved with abstinence, that it may grow stronger: the body is washed with water, that it may not be over dry, and then wiped with clothes, that it may not be too much moistened and softened; it is refreshed with labour, that it may not grow sluggish with case; and cherished with rest, that it may not sink under the burden of labour; it is wearied with watching, and repaired with sleep, and being oppressed with too much sleep, this sluggishness is shaken off with watchfulness, lest it should be spent and wearied more with rest then with it labour. It is covered with clothes, that it may not feel the injuries of the weather, and fainting with overmuch heat, it is refreshed with the fanning of the cool air. And having found troubles and griefs in that wherein it thought to haue avoided them, being sore wounded( as I may say) it languisheth, and waxeth weaker with the very medicine, that should haue cured it. Though therefore fevers be absent, and griefs of body cease, even our very health is no better then a sickness, unto which necessity of cure is never wanting: for look how many helps and comforts we seek out for the use of life, even so many medicines do we find to free us from diseases; and oftentimes the salve itself turneth to a wound; because using an excellent remedy a little too long, we are much impaired by that, which wee provided for our cure. To the same purpose another saith, that 
August. in Psal. 37. enatrat. tom. 8.  that which is called the health of this life, to them that understand it aright, and do compare it with that which we shal enjoy in our eternal rest, it is not esteemed worthy the name of health. For if we do not eat, hunger vexeth us, and what is this hunger, but a natural disease? because nature itself by Gods just vengeance is made unto us a punishment; and that which to the first man was punishment, is unto us turned into nature, &c.  
Secondly, it is most imperfect, our whole life being like 
§. Sect. 4. That bodily health is imperfect, and full of infirmities.  a continual ague, which, every second or third day, interchangeth health with sickness; neither is there any so strong and healthy, that hath not some griefs and infirmities which often vex him; although the pleasures and businesses of the world give him not leisure to take great notice of them; and the youth and strength of his body doth enable him to bear his burden with more ease and cheerfulness. Or though it should be granted, that a man were quiter free from all these bodily infirmities; yet if he hath many diseases in his soul, he cannot bee said to haue any perfection of health, when as his best part is thus affencted: for as it were ridiculous, if a man should glory in his health, because he is sound in his outward lims, when in the mean time he hath the megrim in his head, the consumption in his lungs, and incurable diseases about his heart, and other chief and vital parts; so is it no less absurd to be proud of our bodily health, when as our souls which are the chief part of man, and the life of all the rest, are desperately sick in the diseases of sin. For what is this, but to haue a faire skin, and sick hart, a beautiful outside, full and faire, and within, a desperate dropsy, or unrecoverable pleurisy? like unto an apple, which is faire to the eye, and rotten at the core. But so long as wee carry about with us the old man, and dwell in these houses of day, we are continually subject to these diseases of the soul, and will we nill we, we shall often wound our consciences, and make ourselves sick with sin; the which our bodily health is so far off from helping and curing, that oftentimes it occasioneth, and most commonly increaseth these spiritual diseases; in regard whereof one saith, a sick mind dwelleth 
Nusquam peius quam in sano corpore, aeger animus habitat. Petrarch. lib. 1. Dial. 4.  no where worse then in a sound body. And therefore little cause haue we to brag of this bodily health, being in itself vain, frail and imperfect, and besides always accompanied with the souls sickness, which is so dangerous and grievous, that nothing can cure it but the blood of Christ.  
But as this bodily health is not much to be esteemed, in 
§. Sect. 5. The manifold evils which usually accompany bodily health.  respect that it bringeth unto us little good; so much less in regard, that through our corruption, it is often the cause of much hurt; for who seeth not, that where there is the most healthful body, there commonly is the sickest soul? who seeth not great difference between them, who lye in their sick beds, and those whose health is never impaired with any dangerous sickness? Yea, who findeth not great dissimilitude between himself being sick, and himself enjoying perfect health? how devout he is then, how fearful to offend God, how watchful over his ways, how ready he is to call himself to a reckoning, that he may set things strait between God and himself. And contrariwise, how negligent he is now, how hard hearted and carnally secure, putting away from him the evil day, and together with it the day of repentance; presuming vpon his health and strength, and thinking that he may haue time enough hereafter to repent, and make even his reckonings with God. Whereby it appeareth, that the health of the body, is oftentimes a cause of the souls sickness; even as contrariwise, the bodies sickness is often a means of the souls recovery, and seldom shall we find them both in any great measure in the same man; unless the corruptions which usually attend vpon health, be purged away with some other bitter potion of affliction. To which purpose one saith, that God foreseing 
Quosdam presciens deus peccare posse, in salutem flag●llat cos iufirmitate corporis ne peccent. Bernard. de interior. domo, cap. 46.  that some would fall through the abuse of their health into sin, doth correct them for their profit with weakness of body, that they may not offend; and maketh it more profitable unto them to he broken with griefs to their salvation, then to remain in health to their condemnation. For that health is pernicious which leadeth to disobedience, even as that sickness is wholesome, which by Gods correction, doth break and humble the hardness of the hart. Finally, nothing more then this bodily health doth nail mens hearts to the earth, or make them more in love with the world, and worldly vanities, nothing more causeth men to give themselves over to voluptuous pleasures; from which weakness and infirmity weaneth them; which being entertained, like unthankful guests, thrust out of the doors their host that gave them their best welcome; for as nothing more easily moveth us to admit and embrace these voluptuous pleasures of the flesh, then bodily health, so nothing more impairs, and banisheth health then they, when they are entertained. And therefore seeing this bodily health through our abuse, doth more often hurt, then help us in our spiritual estate; and doth much more weaken the soul, then strengthen the body; let us not too much dote on it whilst we haue it, nor much bewail our loss, when it is taken from us; but seeing it is so subject to abuse, let us keep a special watch over ourselves whilst we enjoy it, that we may so use it, that God who gave it, may bee more glorified and better served,& we who haue it, may be helped forward in all good duties, and grow more& more in grace, and in the assurance of our salvation. For otherwise it will rather be a curse unto us 
Admonendi sunt incolumes vt salutem corporis exerceant ad salutem mentis, &c. Gregor. pastoral. par. 3. cap: 13.  then a blessing, which wee were much better profitably to want, then so hurtfully to enjoy. And( as one saith) let us being in health be admonished, that we so use this bodily health, as that it may further the spiritual health of our souls, lest perverting the benefit of our health to the practise of wickedness, we be made worse by Gods gift; and so receive more grievous punishments hereafter, the less wee haue feared to abuse so bountiful blessings of God unto sin.   

CHAP. XVII.  
That society and near familiarity with wicked worldlings is to be shunned and avoided.  
ANd thus much concerning such worldly temptations, 
§. Sect. 1. That the world allureth us by wicked company, to accompany them in sin.  as haue their ground and foundation on some thing which is in ourselves. Now it followeth that I entreat of such, as are caused and occasioned by somewhat that is without us; for as the world, and the prince thereof seek to overcome us, by causing ourselves to betray ourselves, and to become the instruments of our own ruin; so if they fail of this, then they busily muster against us foreign forces, and with them besiege the fort of our souls, that so they may sack and spoil us of all spiritual graces, and may lead us captive to destruction. Now these forces consist either in the persons of worldlings themselves, or in worldly things, which they use as their baits and allurements, wherewith they entice us unto sin. In the former respect the world tempteth us, when it draweth us into the fellowship and society, or near familiarity, and inward friendship of wicked men, that being corrupted with their company and friendship, we may either bee hindered in our course of godliness, or alured to go with them in the broad way of sin, that bringeth to destruction:  
Which tentation that wee may overcome, let us arm 
§. Sect. 2. That all society with wicked men is not unlawful.  ourselves against it; and lest wee should reject the good with the evil, in the first place let us consider in what respects society with worldlings is permitted as lawful, and how it is condemned as unlawful and evil, that so neither going aside on the right hand, nor on the left, we● may hold on in that strait way which the word of God prescribeth unto vs. For the former we are to know, that not all manner 
Quaerit solitudinem qui vult cum innocentibus v●uere.  of society with wicked men is forbidden, nor yet to almen: For( as one saith) he must go into the solitary deserts, who will live only with those who are innocent. And the Apostle telleth us, that if we will not at all come into the company of fornicators 
1. Cor. 5. 10.  of this world, or with the covetous, or with extortioners, or with idolaters, we must then leave the world also. And therfore we must not follow the foolish dotage of Popish Hermits and Anchorists, who make it a high degree of their perfection to live alone, and to sequester themselves from al society of men; for as the Heathen man could say, he that will 
Arist. de rep. lib. 1. cap. 2.  content himself with himself, and leave the company of all others, had need to be either a God, whom none can mend, or a savage beast, who hateth human fellowship, and will not come near them, unless it be to destroy or hurt them.  
It is lawful then in some cases to keep company with 
§. Sect. 3. In what cases it is lawful to come in company with wicked men.  wicked worldlings. As for example, when human society, and common civility doth require it; neither is it possible to live in a common wealth, unless we observe the rules of civility, and perform mutual duties of citizens, and neighbours one to another, whether they be professors of religion, or but mere worldlings. For without this, not only all trading, buying, selling, and such other commerce, wherewith the Common wealth is maintained and preserved, decayeth, and quiter ceaseth; but even duties required necessary to the preserving of life, and of our being in the world, should also be neglected. As then every man ought in the time of a common plague, to preserve his health, by keeping himself from coming amongst infected persons; and yet in some cases, his coming near them is nor only lawful, but also necessary, as to quench a fire, to help a woman in her labour and childbirth, and to minister unto them such necessaries, as may preserve their lives; so is it lawful in these, and such like cases to come into the company of those who are spiritually infected with the plague of sin. But the company of wicked men is to be avoided, in respect of near friendship and familiar conversation, when as wee take delight to frequent their company, as it were, of our own choice, neither civil conversation, nor human necessity urging us thereunto. To this purpose one saith, that we ought to flee the company of wicked men, in respect of private 
Malorum censortia fugere debemus, quoad priuatam consuetudinem, non quoad publicam conuersationem: cord non corpor●. Ambros. office. lib. 1. c. 20 2. Chro. 18. 1. and 20. 35. 37.  fellowship, and not in respect of public communion; and that rather with our hearts and affections, then with our bodies and outward actions. And this is that familiar acquaintance which good jehosaphat had with Ahab, Ahaziah, and the rest of that family, for which he is so often taxed and censured in the book of God.  
But as it is lawful for all men in some cases, to come into the company of wicked worldlings, so for some men especially more frequently, namely such as having a calling of God hereunto, are furnished also with such a measure of 
§. Sect. 4. That it is lawful to company with wicked me that we may convert them unto God.  grace, knowledge, and sanctification, that they may justly conceive more hope of converting them unto God, then there is fear that the other should pervert and corrupt them with sin; if withall in sincerity& uprightness of heart they propound unto themselves this as their chief& main end,& not worldly& sinister respects. For as it is lawful, yea laudable, for the Physitians of the body, to frequent the company of them who are sick of infectious and contagious diseases, that they may cure and recover them, especially when as they do not go armed onely with their desperate boldness, but use good preservatives and wholesome means, to prevent and repel the infection; so also it is lawful for the spiritual Physitians of the soul, to come into the company of those who are sick of the leprosy of sin, and the plague of a scandalous life, if they use the good means of meditation, prayer, and such other wholesome preservatives, whereby they may be kept sound from the tainture of this spiritual infection. And for this we haue our saviour Christ himself for our president, who being the physician of our souls, frequented the company of publicans and sinners, who had most need of his help. For howsoever it is not so fit for us, as it was for him, to come into such company, because he was free from sin, and from the tainture of al corruption, and therefore needed no preservatives, but what he had in himself; and also because through the purity of his nature he was able purely, and without any liveliness and wickedness, to propound those ends of doing others good, and of saving them from their sins; whereas wee being full of the corrupt humours of sin, and of the seeds of all wickedness, are apt to receive the outward infection; neither can wee purely without the mixture of our corruption, propound such good ends to our works and actions; yet seeing it was done by our saviour Christ, it is not absolutely unlawful in us; so that we endeavour to do it in his manner, and to the same ends, using all good means to preserve ourselves from hurt, whilst wee labour after others good. For seeing by the rule of charity wee are bound to love our neighbours as ourselves, it followeth that we may lawfully hazard a slip or foil( in the mean time using all good means whereby we may be enabled to stand upright) if we haue any hope that by our help our brother may be pulled back from the gulf of destruction whereinto he is falling. Howbeit in this case circumspection is to be used, lest whilst wee labour to raise others up, wee ourselves do catch a downfall, and whilst wee endeavour to cure their diseases, we ourselves be tainted and infected with their contagion. For such is our proneness to fall into this sickness of the soul, that unless wee use all good preservatives, they will not bee bettered, and wee shall become much worse, and bring ourselves into grievous, but yet vnpitied, diseases. For as the son of sirach saith, who will haue pity of the charmer that is 
Eccles. 12. 15.  stung of the serpent? or of such as come near the beasts( to ●ame their wildness?) so is it with him that keepeth company with a wicked man, and wrappeth himself in his sins.  
And thus haue I shewed in what cases the company of 
§. Sect. 5. In what cases the company of wicked worldlings is to be condemned.  worldly and wicked men is lawful and warrantable; whereby also it is easy to gather in what respect it is unlawful and condemned; namely, when it is usual and familiar, voluntary and not of any necessity, or urgent occasion, rash and desperate, without using any means whereby we might be preserved from being corrupted by their society. And finally, when as wee do not in uprightness of conscience, propound as our main end their spiritual good, and conversion unto God, but our own worldly ends; as for example, when wee aim by our familiar acquaintance with them, at our own private profit and advantage, or at the satisfying of our own voluptuous pleasure, as when we delight in their sharpness of wit, merry conceits, and in their pleasing conversation; which oftentimes are baits to 'allure us to enter into, and ensnare ourselves in the nets of perdition: for with this sweetness is mixed the poison of worldly profaneness, ribaldry, blasphemy, and such like wicked discourses, all which being in their company we must needs hear,( unless we will stop our ears) and hearing must of 
Caueamus ne dum relaxare animum volumus, soluamus omnem harmoniam, quasi concentum quendā bonorum operum. Ambros. office. lib. 1. cap. 20.  necessity either be corrupted or offended. In which regard one admonisheth us to take careful heed, lest whilst by such company we desire to recreate our mindes, we do not lose all harmony and concord of good works, because custom oftentimes doth incline nature.  
In all which cases and respects, the company of worldlings is a notable tentation to draw us unto sin, and to hinder us in the course of virtue and godliness, and therefore is most carefully of all Christians to bee shunned and 
§. Sect. 6. That the company of the wicked is forbidden and condemned. Prou. 23. 20.  avoided. To which purpose let us consider, first, that this society with the wicked is often forbidden, and condemned in the word of God. So the Wise man especially chargeth us not to keep company with drunkards, or with gluttons; and generally, neither to be envious against evil men, nor to desire 
Prou. 24. 1.  to be in their company, because their hearts imagine destruction, and their lips speak mischief. And thus the Lord commandeth the Israelites to haue no manner of society or friendship 
Exod. 34. 16. Deut. 7. 3. 4.  with the wicked nations, lest by their example and provocation they should be moved unto idolatry and sin. And the Apostle Paul willeth us in the name of the Lord, to come out from among wicked men, to separate ourselves from them, and 
2. Cor. 6. 17. levit. 7. 19.  to touch no unclean thing; for if the touching of a thing unclean ceremonially defiled a man, how much more the familiar acquaintance of those, who are defiled with sin? But with greater care and circumspection are we charged to avoid the company of those who making profession of Christian religion, do disgrace the same with their wicked and ungodly lives and conversations, because of all other their society is most dangerous, their sins being more scandalous, and their example more forcible to 'allure us unto sin. If any( saith he) that is called a brother, be a fornicator or covetous, 
1. Cor. 5. 11.  or an idolater, or a railer, or a drunkard, or an extortioner, with such an one eat not. And thus he commandeth the Thessalonians, in the name of our Lord Iesus Christ, that they should 
2. Thess. 3. 6.  w●thdraw themselves from every brother that walketh inordinately, and not after the instruction which he had received from him. And thus the voice from heaven crieth unto all the seruants of God, to come out of the spiritual Babylon, that they be not 
Apoc. 18. 4.  partakers in her sins, and that they receive not of her plagues.  
And as the Lord hath forbidden this society with the wicked; 
§. Sect. 7. That Gods Saints haue carefully shunned the company of the wicked. Psal. 26. 4. 5.  so also ha●e the Saints carefully avoided it. Thus david professeth, that he had not haunted with vain persons, neither kept company with the dissemblers; yea that he hated the assembly of the evil, and had not companied with the wicked: and when through his grievous persecutions he was forced whether he would or no to haue this wicked fellowship, he grievously complaineth hereof, crying out; Woe is me that I remain 
Psalm. 120. 5. ●.  in Meshech, and dwell in the tents of Kedar. Whose example let us learn to imitate, approving ourselves to bee true Israelites by our abhorring all fellowship with these filthy swine, who take delight to wallow themselves in the loathsome puddle of sin and wickedness. And to this end let us further consider, that there ought to be no communion or fellowship between the faithful and these worldly infidels: for as the Apostle saith, what fellowship hath righteousness 
2. Cor. 6. 14. 15.  with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath the believer with the infidel? With which accordeth the saying of the son of sirach, All flesh( saith 
Eccl. 13. 16. 17.  he) will resort to their like, and every man will keep company with such as he is himself: how can the wolf agree with the lamb? no more can the ungodly with the righteous. And to the same purpose another demandeth, What( saith he) hast thou 
Ambros. ad Virgin. deuo●. lib. cap. 1.  to do with worldly men, or what commerce canst thou haue with them? to what purpose dost thou desire to know with them the way of perdition, which they follow? If thou seekest for chastity, they haue it not; if for faith, who is faithful among them, whom thou shouldst imitate? If thou seekest for Christ, he remaineth not in them, &c.  
Secondly, let us call to mind that this society with wicked 
§. Sect. 8. That wicked company is a notable inducement to draw us into sin. Psal. 119. 115.  worldlings doth bring unto us much hurt, as being the cause both of the evil of sin, and the evil of punishment; for it is a special means of the transgression of all Gods law: and therefore the Prophet david being resolved to yield his obedience thereunto, saith, Away from me ye wicked, for I will keep the commandements of my God. Implying that there was no hope of yielding such obedience as he desired, until he had freed himself from wicked mens company. For this wicked society doth exceedingly corrupt and defile those that frequent it, like unto a gangrene, which having tainted one member, never resteth till it haue run over the whole body; or like unto the spreading leprosy or plague, which beginning in one house proceedeth to another, until it haue infected the greatest part of a town or city. In which respect 
Eccles. 13. 1.  the son of sirach compareth wicked company to pitch, which by touching defileth us; and the Apostle, to leaven, a 
1. Cor. 5. 6.  little whereof soureth the whole lump of doughty: and by others wicked men in this regard are compared to scabbed sheep, one of which is enough to infect the whole flock; and to rotten apple, which taint and corrupt all the sound ones that lye about them: whereby it appeareth that it is a thing of great difficulty to converse with wicked men, and not to be tainted with their corruptions: for besides that they are apt to infect, we also are most apt to receive the infection, having the seeds of sin remaining in us, which are ready to spring and sprout up, when they are( as it were) watered with the breath of evil company: we are in our own nature prove to go down the hill of 'vice, how then shall we keep ourselves from running headlong, when we are thrust forward with these wicked associates? In ourselves we are sluggish in traveling the way of righteousness which leadeth to life eternal: and therefore what will become of us when these briars and thorns catch hold of us and hinder us? Surely they will either cause us to make a stand, and to proceed no further in our Christian race, or will scratch and rent us when we seek to break from them. So that it is a thing of great difficulty to continue doing well, amongst those who are evil; or not to bee hindered in our course of godliness, when as wicked companions do as it were hang on our necks, and with all their power and policy labour to stay vs. And this that wise Heathen observed in his own experience: I confess( saith he) mine own weakness: I never bring 
Senec. epist. 7.  home those manners which I carried abroad; but something which I had well composed is disturbed and put out of order; some of those vices which I had put to flight, again return: and as it befalleth them that haue been vexed with a long sickness, who remain still so weak, that they cannot without some danger come abroad into the open air; the same happeneth unto us, whose minds are somewhat recovered out of the tedious sickness of 'vice and sin: the conversation of the wicked multitude is a great enemy unto us, every one being ready to commend unto us, or to thrust vpon us some 'vice, or at least to taint and infect us therewith at unawares, &c. So that I always return home either more covetous, ambitious or voluptuous, yea more cruel and inhuman, because I haue been amongst men. As therefore it is hard to dwell with a collier and not be smutted, to haue our conversation amongst theeues, and not, one time or other, to be robbed of our rich treasures: so and much more difficult it is to keep familiar company with wicked worldlings, and not to be collowed with their corruptions; to live amongst these spiritual theeues, and not to be spoiled of the riches of Gods grace: in which respect they are so much more hurtful and penicious unto us, then theeues and robbers; as 
§. Sect. 9. That in the former respect we are carefully to shun wicked company. Ante circumspiciendum est cum quibus edas aut bib●s, quam quid ●das& biba●. Senec. epist. 19.  much as the soul exceedeth the body, and Gods spiritual graces and heavenly joys which they steal from us, exceed in worth, earthly gold and momentany treasures, of which time will rob us, though theeues spare vs.  
And therefore seeing it is a thing of so great danger, to haue our conversation among wicked worldlings, lest wee should be tainted with their corruptions, let us be exceeding wary and careful in making choice of our company: and as one saith, let us be no more respective what we eat and drink, then amongst whom we eat and drink: for as unwholesome meats and drinks may poison the body, so ungodly company poison the soul, unless wee bee preserved with some sovereign antidotes ministered unto us by Gods word and holy Spirit: and seeing this is a strong temptation to draw us unto evil, let not us who daily pray that wee may not bee lead into temptations, witting and willingly run into them. Neither let us, unless wee haue a calling hereunto, and bee furnished and prepared with a great measure of grace and strength, presume vpon our own abilities, and flatter ourselves with a conceit, that we can by keeping them company draw them to virtue and goodness, and in the mean time receive no hurt, seeing it is much more likely, unless wee be very skilful Physitians, that they should infect us, then that we should cure them: For( as one saith) this is the ordinary course of human affairs, 
Rerum natura sic est vt quoties bonus malo coniungitur, non ex bono malus melioretur, said ex malo bonus contaminetur. Chrysostom. Hag. 2. 13. 14.  that when the good and evil are joined together, the evil man is not made better by the good, but the good rather is corrupted by the evil. And this was signified by the ceremonial law, in which the holy flesh carried in the skirt of the garment did not make it holy, but the polluted person touching any holy thing, with his filthiness did make it unclean, as the Prophet Haggai sheweth; to note unto us, that it is a matter of far greater difficulty to cleanse and purify, then to defile and make unclean. The reason whereof is clear and manifest; for they are wholly flesh, and we but in part spiritual and regenerate; so that they pull us with full swinge of will, and with all their power and might: whereas both our will and power being divided, cannot haue such force and virtue. again, they run swiftly down the hill and stream of 'vice, but we with great labour and difficulty creep softly forward in the way of virtue, and as it were up the hill, and against the stream of our corruptions, which naturally carry us another way; and therefore if by familiar company, we catch hold to stay them, and grapple with them, it is a thousand to one, if we be not assisted with a power far superior to our own, they will rather carry us away with their violence, or at least natural motion; then that we shall make them stay, or force them back by true repentance.  
Neither are wee alone corrupted and infected with the 
§. Sect. 10. That it is ha●d to keep company with the wicked, and not to be accessary to their sins.  tainture of their sins, and become evil by imitating their wicked examples; but also we are made either accessary to their sins, which they commit in our company, or else we acquit ourselves with much grief& trouble; for hearing their blasphemies, ribaldry and profaneness, we either bear with them, and pass al over with silence, or else we admonish and reprove them for their sins; by the former wee become accessaries, for whilst we bear with,& wink at our friends faults, wee make them to become our own, by our silence 
Vitia amici si feras facis tua.  giuing a secret consent to their wickedness; and so whilst we labour to haue our society pleasing unto men; wee do much dishonour and displease God; whilst we show a false love to our companions, we make it manifest, that there is but little true love of God remaining in us: for if no loving son can endure to hear his father disgraced, if no good feruant can abide to hear his Lord and master dishonoured and abused; and therfore will show their dislike, either by rebuking the offenders, or by forsaking their company: then those that can with delight frequent the company of wicked men, who in all their words and actions, do nothing else but dishonour God, do plainly show, that they neither love the Lord as their Father, nor reverence him as their Lord and Master. But if hearing and seeing these abuses, they do reprove them, then do they become to their companions irksome and tedious, moving them, when they feel themselves gaulled with reprofes, to bitterness and anger, yea, sometime to rage and furious reuenge; and so whilst by their absence they might haue had them friendly strangers, by this nearer acquaintance, they become known enemies. And both these should be carefully avoided, either to displease God by pleasing of men; or willingly to displease, and to bee at enmity with men, when as we may avoid it, without Gods displeasure.  
But as wicked company defile us with their sins; so also 
§. Sect. 11. That keeping wicked company brandeth our names with infamy.  they subject us to their punishments; for they brand our names with the black mark of infamy and reproach, whilst keeping them company, we are reputed and censured to bee of the same disposition and conversation. For seeing every like is delighted with his like, and seeing similitude in manners and affections, and delight in the same pleasures and recreations, is the usual bond that lincketh men together in the same society, they receive no wrong( although they may haue some goodness in them) who frequent the company of wicked men, when as they are thus censured; seeing they are either presently evil, or will bee evil within a while; it being the nature of company, either to find men alike, or to make them alike. To which purpose one saith; that the good 
Bonus sic malo connectitur, vt aut pares reddantur, aut citò ab invicem separentur, &c. Chrysost. supper Matthaeum.  and bad are so joined together; that either they become like one another, or else they are quickly severed and disjoined, for friendship findeth or maketh this similitude. justly therefore is he reputed evil, who taketh delight in frequenting evil company; for though he be not yet come to the height of sin, yet he fast climbeth thereunto, and is even at the very next degree of being himself wicked, when with a quiet and contented mind, he can be a daily beholder of other mens wickedness; for as the wise man saith, A wicked man is an abomination 
Pro. 29. 27.  to the just, and he that is upright in his way, is abomination to the wicked.  
Finally, wicked company is carefully to be shunned and 
§. Sect. 12. Wicked company maketh us liable to Gods judgements. Pro. 13. 20. 21.  avoided, because they make even the dear seruants and children of God, liable and subject to common judgements. For as the wise man saith, he that walketh with the wise, shall be wise; but a companion of fools shall be afflicted. Affliction followeth sinners, but to the righteous, God will recompense good. And thus was righteous Lot lead away in that common captivity with the sodomites; and dearly bought the pleasures 
Gen. 14. 12.  of the country, by partaking in the punishments of the people. Thus whosoever adhered to Dathan and Abiram, 
Numb. 16. 26.  were also with them swallowed of the earth alive, and as they consorted with them in their rebellion, so they bore them company into the gulf of destruction. And thus was jehosaphat discomfited, and hardly escaped with his life being 
1. King. 22. 32.  in the company of wicked Ahab, and afterwards had his ships broken, and his works and enterprises frustrated and 
2. Chro. 20. 37.  destroyed, because he joined himself with Ahaziah. From which judgements and punishments, when God would haue his seruants privileged and preserved, he calleth unto them with a voice from heaven, saying, go out of her my 
Apoc. 18. 4.  people, that ye be not partakers in her sins, and that ye receive not of her plagues. Implying their danger of being tainted with the sins of the whore of Babylon, and the impossibility of escaping her punishments, if they did not forsake her wicked fellowship.  
But as all society with wicked worldlings, is a very dangerous 
§. Sect. 13. That affinity with the wicked is most dangerous.  tentation to draw us unto sin, and to subject us unto punishment, so especially when we enter into the nearest bonds of affinity and marriage with them; for they who are thus unequally yoked with vnbeleeuing worldlings, are sure either to go quietly with them in the way of sin, or to be shrewdly gaulled, whilst they make resistance, and draw another way. And for this fault, good jehosaphat had his reputation blemished, of whom it is said, that he had riches 
2. Chron. 18. 1.  and honour in abundance, but he was joined in affinity with Ahab. The which bond of alliance made him profess to the enemy of God, desiring his assistance, I am as thou art, and 
vers. 3.  my people as thy people, and we will join with thee in the war. And this is the reason which the holy Ghost rendereth of Iehorams 
2. King. 8. 18.  idolatry, because the daughter of Ahab was his wife; and also why Ahaziah did evil in the sight of the Lord, 
vers. 27.  like the house of Ahab, because he was the son in law of the house of Ahab. Yea, with this snare was wise Salomon catched, being drawn by his idolatrous wives to leave the Lord( who had in extraordinary maner blessed him above 
1. King. 11. 4. 5.  all the Kings of Israel) and to serve the idols of the Heathens.   

CHAP. XVIII.  
That the company of the wicked is very dangerous, by reason of evil examples, and corrupt communication.  
ANd thus haue I shewed the manifold evils, 
§. Sect. 1. Wicked examples 'allure and persuade us unto sin.  which come of frequenting wicked company. In the next place let us consider of some special means, whereby principally this society becometh unto us thus hurtful and pernicious; and these are either by their examples, or by their allurements and persuasions. For the first, the society of wicked worldlings is exceeding hurtful unto us, because thereby there are daily set before us examples of evil, whereby wee are either alured to imitate and follow their wicked and ungodly practise, or at least, are much vexed and grieved, to see God so dishonoured by their sins. In the former respect, look how many evil examples are before our eyes, and so many stumbling blocks are laid before our feet, to hinder us in our spiritual race, and to stop us in our way, as we are traveling to our heavenly country; and such is the corruption of our nature, that we need no other persuasions to draw us unto sin, for even the sight thereof is a bait sufficient to 'allure us to imitation. And hereof it is, that even the Heathen man reckoneth this as 
Inter Causas malorum nostrorum est quod vivimus ad exempla: nec ratione componimur, said consuctudine abducimur, &c. Senec. Epist. 123.  a chief cause of all our evils, because we live after the example of the multitude, and are not composed and ruled by reason, but are carried away with custom; and whereas if few should do it, we would not imitate them, when as many begin to do it, we follow for company, as though it were more honest, because it is more common; and so error, when as it is made public and customable, is esteemed of us in the place of truth. Whereby it appeareth, that seeing examples are admitted of us in place of rules and precepts, therefore the examples of wicked worldlings must needs be very powerful, both in weening us from that which is good, and in alluring us unto evil. In the former respect one saith, that men oftentimes desire to hear Gods 
Greg. Sup. Ezech. lib. Hom. 13.  word, but whilst they behold others contemptuouslie turning away their ears, they also neglect the saving hearing of the truth. And many also desire to rest contented, and to cease turmoiling in worldly business, and resolve not to subject themselves to earthly desires; but whilst they behold others by unquiet labouring to come forward in the world, and to bee advanced unto riches and honours; being not as yet firm and well settled in the way of truth, by the evil example of others, they slide back into the way of wickedness. And as they eneruate and weaken our good resolutions, so also they corrupt us with sin; in regard whereof one saith, that the tender mind which is unsettled in that 
Subducendus populo est tener animus,& parum tenax recti: facile transitur ad plures, &c. Senec. epist. 7.  which is right, is to be withdrawn from beholding the multitude; because we are prove to go with company; and even Socrates, Cato and Laelius, might change their mind, and bee brought to alter their good resolution by the dissenting multitude; so unable is any of us, when as our disposition is best composed, to bear the assault of vices, when as they come against us strengthened with so great a troope. And if one example of luxuriousness or covetousness doth much hurt; if one delicate, nice and wanton companion doth by little and little weaken and effeminate us; if one rich neighbour doth kindle our concupiscence; and if a malicious companion doth rub off his rust, even vpon him that is innocent and ingenuous, what think you will befall them, against whom 
Dum spectant laesos oculi laeduntur et ipsi. ovid.  combined wickedness doth make a common assault? As therefore those who haue sound eyes, do carefully refrain looking vpon theirs which are sore and bleared, because even by seeing them, a secret poison and infection is transmitted, whereby they also are tainted; and as men in time of the plague, do carefully make choice of their air and company, and avoid them who are infected, and haue running sores vpon them; so with no less care are we to avoid the sight of wicked examples, and the fellowship of such as are infected with the plague of wilful and presumptuous sin, because a poison and infection secretly cometh from them( as from the crampfish to the hand of the angler) by the contagion whereof we also are tainted and infected. For sin▪ like the plague or leprosy, is of a spreading nature, going from one to another, until it haue infected a whole country; and as a ston cast into a great water, troubleth not only that part into which it fell, but stirreth up certain circled wrinkles in the face or superficies of the water near about it, and these being moved, do also after the same manner move those parts which are contiguous the one to the other, till it extend to the very banks; so wicked suggestions being cast into the mindes of worldlings, are thence produced into act, and so being made examplarie to those that are about them, do not rest there, but by contagion spread themselves over all the country. To which purpose one saith, that no man erreth to himself alone, but doth disperse and communicate 
Nemo errat uni sibi, said dementiam spargit in proximos, accipitque invicem &c. Senec. epist. 94.  his folly to his neighbours, and interchangeably receiveth the like from them. And therefore the vices of the people are in every particular man, because the people communicates them, and is made worse itself whilst it maketh others worse. It learneth ill things, and then teacheth them, and so wickedness groweth to a monstrous greatness, that being all cast into one heap, which every one knoweth to be worst.  
Now as these evil examples are in all very hurtful; so 
§. Sect. 3. evil examples of superiors are most pernicious.  they are most pernicious when they are observed in superiors: for seldom do these tall cedars fall, but they beate down also all the low shrubs that stand about them. And thus do masters by their evil examples corrupt and poison their seruants, parents children, Magistrates the people, Ministers their flocks, and most of all Princes their subiects, seeing all the country is ready, either for fear, or flattery, 
Ea conditio est principis, vt quicquid faciat praecipere videatur. Quint.  to conform itself to the example of their King; in regard whereof( one saith) that Princes actions stand for precepts, and their examples haue the power of a law to draw their subiects to imitation.  
But as these evil examples are very hurtful, as they corrupt 
§. Sect. 4. evil examples nourish pride, and hinder repentance.  us with sin, so also in nourishing pride and security, and in hindering of repentance; whilst comparing ourselves with others, which haue burst out into greater wickedness, wee are ready through love to conceit our own excellencies; and so whilst we are wholly taken up in thinking how far wee exceed them in virtue and goodness, we never think how far short we come of that which God requireth of vs. To say nothing of that encouragement which men take unto themselves, of committing wickedness, when they see others do the like, and yet scape unpunished and flourish in the world. For as the Wise man saith, because sentence against an evil work is not executed speedily, therefore 
Eccles. 8. 11.  the heart of the children of men is fully set in them to do evil. And therefore seeing wee are so greatly endangered with wicked society, by beholding their evil examples, let us carefully avoid them; or if at unawares wee happen to come into such company, let us( as one exhorteth) be very 
Basil. Ascetica.  watchful over ourselves, that wee do not suck in these enticing baits of sin, neither by our eyes, nor by our ears, lest by little and little we be enured to it, and lest certain figures and characters of those evils, which wee haue seen and heard, do remain still in our mindes to our ruin and destruction. And because we cannot sufficiently with our own watchfulness, preserve ourselves from being overtaken with this deceitfulness of sin, let us with david( having set a watch before our eyes and ears) desire the Lord that he will not suffer our hearts to be inclined unto evil, that wee should commit wicked works 
Psal. 141. 3. 4.  with the men that work iniquity.  
And thus it appeareth that evil examples of wicked 
§. Sect. 5. evil examples of the wicked vex and grieve Gods seruants.  worldlings are very hurtful and pernicious as they corrupt and infect us with sin: but though we were so preserved by Gods spirit that there were no danger of taking hurt by this contagion, yet many other evils are incident unto us, if wee be daily beholders of these wicked examples. For being the children of God it must needs bee grievous unto us to see our heavenly Father thus dishonoured; being faithful seruants of the great King of heaven and earth, it cannot choose but much vex and trouble us, when wee see the glory of our Lord and master impeached by wicked miscreants; yea and seeing we are of the same flesh and blood with these worldly men, the workmanship of the same Creator, yea people of the same country, and as it were children born by the same mother; it must needs afflict our souls with grief and bitter sorrow, when wee behold them daily running on in a course, which will bring them to eternal destruction, both in their souls and bodies. And thus was righteous Lots soul 
2. Pet. 2. 7. 8.  grieved, when he saw the filthy conversation of the wicked Sodomites. For he being righteous and dwelling among them, in seeing and in hearing, vexed his righteous soul, from day to day, with their unlawful deeds. And holy david professeth that his eyes 
Psal. 119. 136. 139.  gushed out with riuers of waters, and that his zeal even consumed him, because his enemies kept not Gods law, but forgot his words. Yea thus our saviour Christ himself being conversant 
Mat. 3. 5.  among the wicked Iewes, mourned when he saw the hardness of their hearts.  
Finally, by being with wicked men, and not doing as they 
§. Sect. 6. If we do not follow the evil examples of the wicked, we procure their hatred.  do, nor following their examples, wee do thereby exceedingly provoke their malice and hatred: for it is a sufficient quarrel for a wicked man against those that fear God, if they be innocent, and seem to make conscience of those sins which they see them commit, because their abstinence from evil seemeth to proclaim their wickedness who do commit it, and awakeneth their sleeping consciences when as they are galled with their refusal. Whereby oftentimes it cometh to pass that the godly being spectators of these evil examples, and denying to join with them in their enormities, do not onely thereby endanger their names to be branded with their obloquys reproaches, and disgraces, but also their persons to their violence and fury; as we may see in the example of Lot, who though he did in most loving 
Gen. 19.  and humble manner refuse to communicate with the Sodomites in their sins, yet so incensed them to rage hereby, that they would haue laid violent hands vpon him, had not God miraculously delivered him from their fury. And as it month them to hate us, so through our natural corruption wee are ready to extend our hatred beyond it due limits, abhorring not only their sin, but their persons also. All which evils as they ought, so they may easily be avoyded, if wee will shun the society of wicked men, and frequent the company of the virtuous; for so shall we neither be alured nor grieved by their examples, nor yet nourish this open hostility between us, but may live like strangers one to another, seeing we cannot live as friends. To this purpose 
Necesse est ant imiteris aut oderis: vtrunque autem deuitandum est: ne vel similis malis fire, quia multi sunt: neue inimicus multis, quia dissimiles sunt. Senec. epist. 7. §. Sect. 7. That the evil speeches of wicked men do much corrupt vs.  one saith, that if we be spectators of the evil conversation of wicked men, we must of necessity, either imitate or hate them; both which are to be avoided, lest thou shouldst either be like to wicked men, because they are many, or an enemy to many, because they are unlike: and therefore it is best for a man either to be conversant with himself, or to keep company with those who may better him, or that he may better.  
And thus haue I shewed the manifold evils which come of wicked company, through their bad examples: unto which we may add the hurt which we are apt to receive by their speeches and communication. In which respect the society of wicked worldlings is dangerous and hurtful: first, in regard that by their speeches they corrupt us; for being either worldly or profane, and spent either about earthly things, as profits and preferments, or in vain mirth, ribaldry, filthiness, foolish jesting, and such like wicked discourses, it cometh to pass that by frequenting their company we become as worldly as they, having not only our hearts fast nailed to the earth, but our tongues tuned to the same key, uttering nothing but that which savoureth of the world and worldly vanities; or which is worse, being corrupted with their filthy communication, we in the end grow, if not to imitate, yet at least to like, or not so much to dislike them as we ought: for there is a secret poison in worldly and wicked speeches, which when they are admitted into our ears, infuseth itself into our minds, whereby they being corrupted, do taint also all our speeches and actions; of which the Apostle Paul warneth vsto take heed, Be not( saith he) deceived, 
1 Cor 15. 33.  evil words corrupt good manners: or if they do not thus corrupt us, then of necessity they do much vex and grieve us, when as we hear our heavenly Father thus dishonoured, and see those, whose company we frequent, running swiftly the 
§. Sect. 8. That wicked men with their allurements and persuasions withdraw our hearts from God.  way to destruction and condemnation.  
Secondly, the speeches and familiar communication of wicked worldlings, are hurtful and pernicious; as they are the divels spokesmen to wooe our hearts from God, persuading, alluring and enticing us to withdraw from him all true obedience, by neglecting the duties which he requireth, or committing the vices which he hath forbidden: for we are to know that in this regard worldly men are very impudent, not sticking in plain terms to blow the trumpet of rebellion against God; and when they cannot catch us with their wicked company, nor 'allure us by their evil examples, they stay not here, but in direct speeches solicit the divels suite, either discouraging us from virtuous actions, by telling us that they are needless, or too troublesone, either that they will not stand with our credit, but traduce our names, and impeach our reputations, or that they are against our profit and preferment in the world, or else provoking and persuading, yea alluring and encouraging us to commit with them sin and wickedness by all manner of persuasions, enticing speeches, faire promises and kind usage: by which baits they labour to draw all who frequent their company into the snares of destruction and perdition. An example whereof we haue in Putiphars wife, who laying aside all modesty, enticed 
Gen. 39. 12.  joseph unto sin; in the harlot alluring the young man to folly; and in wicked Ahab, who gave unto jehosaphat and 
Pro. 7. 13.  his followers bountiful entertainment, that he might hereby entice him to go up against Ramoth Gilead. Against 
2. Chron. 18. 2.  which persuasions and inveigling baits, the Wise man armeth us, saying, My son, if sinners do entice thee, consent thou not: If they say, come with us, we will lay wait for blood, and 
Pro. 1. 10. 11. 13. 14.  lye privily for the innocent without a cause, &c. Wee will find all precious riches, and fill our houses with spoil. Cast in thy lot among us, we will haue one purse: my son walk not thou in the way with them, refrain thy foot from their path, &c.  
The which counsel that we may follow with the greater 
§. Sect. 9. That these wicked allurements are very dangerous.  care, let us consider that these temptations are exceeding dangerous; being urged by men in our own likeness under colour of love, with pretence of our own profit and advantage; seeing the Orator which persuadeth, and the theme whereon he discourseth, are so pleasing and well accepted of our corrupt nature. But that we may resist such wicked allurements, let us know that they are but Syrens songs which entice to leap into the sea of destruction, and but the worlds enchantments, whereby conspiring with Satan, it laboureth to carry us swiftly unto hell; like unto that pleasing discourse used by the old serpent to our first parents, which promised to equal their estate with Gods, but in truth made them in as bad case as the divell, had not the Lord in mercy delivered and restored them. And therefore let us stop our cares against these worldly allurements, whereby wicked men entice us unto sin, and like the divels advocates persuade us to by the hazarding of our souls, to obtain worldly vanities; or rather let us, because we will not hear their bewitching tunes, abandon their company: for as one saith, We are in good forwardness 
Magna pars sanitatis est, bortatores insaniae resiquisse, &c. Senec. Epist. 94.  towards the obtaining of our souls welfare, when as we leave the company of those who persuade unto wickedness, and go far off out of this hurtful society. And though they would still tie us unto them in the bonds of love; yet let us abhor their company and break off from them, esteeming them of all others our most dangerous enemies; seeing under colour of good will, they expose our souls to utter destruction; and our most pernicious persecutors, who by enticing us unto evil, 
Greg. Moral. lib. 3. cap. 11.  do not kill the body alone, but plunge both body and sold into everlasting death.   

CHAP. XIX.  
That the friendship of wicked worldlings is to be contemned, and carefully avoided.  
ANd thus haue I shewed the dangerousness of 
§. Sect. 1. That true friendship is much to be esteemed.  the worlds temptations, which haue their strength from wicked company. In the next place we are to speak of those which are grounded on worldly friendship, and to propound some reasons which may move us to contemn and avoid it. Where first we are to know that the following discourse tendeth not to the disgrace of true friendship, or to take way this near love and kindness between man and man; for this is not only one of the chief comforts which sweetens worldly miseries, but a notable help and furtherance in the course of godliness. And as the son of sirach saith, A faithful friend is a strong defence, and he that 
Eccl. 6. 14. 15. &c.  findeth such an one findeth a treasure. A faithful friend ought not to be changed for any thing, and the weight of gold and silver 
Solem è mundo tollunt, qui tollunt amicitiam. Ambros. de amicit. cap. 7. Sine amici● omnis cogilatio esset taedium, omnis operatio labour, omnis terra peregrinatio. &c. case. sian. in epist.  is not to be compared to the goodness of his faith. A faithful friend is the medicine of life and immortality, and they that fear the Lord shal find him: who so feareth the Lord shal direct his friendship aright& as his own self, so shall his friend be. Which who so take away from amongst men, they take away( as it were) the Sun out of the firmament, and spoil them of their chief comfort: for as one saith, without friends all our cogitations are tedious, our works toilsome, every country is an exile or pilgrimage, all life a torment, and without their solace life were no better then death.  
Of this true friendship which is only among those that are 
§. Sect. 2. In what respects friendship with the wicked is to be avoided. Amicus verus diu quae●itur, vix invenitur, difficile servatur. Hieron. epist. ad Ruff. tom. 1.  good, in good,& to good ends and purposes we do not here speak; yea rather we ought earnestly to wish, that this virtue no less excellent then rare and hard to be found, might again return to the sons of men from heaven, unto which it seemeth fled, that their comfort in this sweet fruition of their mutual good might be enlarged and increased. But the following discourse tendeth to the contempt of that worldly, wicked, false and counterfeit friendship entertained among men, which is between the evil alone, or the good and bad together in evil things, and for the accomplishment of evil ends: in which respects when this friendship is admitted, it quiter excludeth the true love of God. Neither would I haue Gods seruants to withdraw themselves from worldlings in respect of civil kindness, and to profess open enmity against their persons, but only from having near friendship and familiarity with them, or any communion and fellowship in that which is evil. For howsoever we are to hate their sins, yet wee must love their persons, and though wee may not in respect of the former evils entertain them as friends, yet if it be possible, and as much as ●n us lieth, we are to 
Rom. 12. 18.  haue peace with all men: and to further with our best endeavours their conversion unto God, that so being of one family, we may love them as our brethren and fellow seruants: and for the present seeing we cannot haue them our friends, 
Paucis sis charu●, multis ignetus, nemini otiosus, &c. Hos omnes amicos habere operosum est: satis est inimicos non habere. Senec. epist. 14. §. Sect. 3. That we cannot hold friendship with worldlings, and peace with God.  let us not willingly haue them( if we can by lawful means avoid it) our foes and enemies.  
But to come to our purpose: wee are carefully to take heed of worldly friendship, when it is an occasion to break off our friendship with God( as it is, when as it provoketh or allureth us to the committing of sin, or to the neglect of any good duty) and labour to please God rather then men, when wee cannot please both together: esteeming such kind of friendship the most hateful enmity, and such carnal friends, to bee no better then treacherous enemies, who do us much more mischief then those who openly discover their malice, and show their hatred by offering all outward violence. Whereof it is that one thus exclaimeth against this wicked friendship: O friendship( saith he) too much our enemy, as being a seducer not easily to bee discerned; from which proceedeth an appetite and greedy desire of doing hurt, and endamaging others, as it were by way of sport and play, without any desire of gain or reuenge; but whilst companions 
Aug. confess. lib. 2. cap. 9.  say, let us go together, let us do it, and they are ashamed not to be as impudent as their setters on. With which wicked friendship that we may not be abused and inueagled, let us consider, first, that wee cannot hold this friendship with worldlings, but wee must break our league and covenant with God, and as it were proclaim warres against him; for as the Apostle John telleth us, he that loveth the world, the love 
1. joh. 2. ●5.  of the father cannot abide in him: and james plainly affirmeth, that the amity of the world is enmity with God; and therefore whosoever will bee a friend of the world, maketh himself the enemy of God: into which sin when jehoshaphat fell, he is 
Iam. 4. 4.  sharply reproved by the Prophet, Wouldest thou( saith he) help the wicked, and love them that hate the Lord? therefore for this thing the wrath of the Lord is vpon thee.  
Secondly, let us consider that this friendship with wicked 
§. Sect. 4. That friendship with worldlings is false and counterfeit.  worldlings is not true, but false and counterfeit. For there is no true friendship, but that which is between the virtuous and faithful, and grounded vpon the true love and fear of God; for whose sake they also love their brethren, whereby they help one another forward in virtuous actions, 
Vera amicitia tantum inter bonos oritur, inter bonos proficit, inter optimos consummatur. Cassian. supper. Psal. Aug. epist. ad Macedon. 52. tom. 2.  and further their good ends and endeavours. To which purpose one saith; that all true friendship ariseth and beginneth between those that are good, increaseth among the good, and is most perfect among those who are best and most virtuous; and another affirmeth, that we cannot be true friends unto men unless we be first friends unto the truth. With whom also a third agreeth, saying, that all love of the flesh is corrupt, and that all worldly friendship is false and counterfeit, which is not knit together with the bond of Gods fear; there being no true fidelity in 
Chrysost. in Mat. 10. Homil. 24. tom. 2. cap. 908.  the seruants of the divell. Neither is it the fruit of true friendship, that our faith towards God should through it bee violated; for he cannot bee a true friend unto man, who hath shewed himself unfaithful unto God: nor yet can it bee in 
Pietatis custos amicitia est. Basil. Homil. 9. de ira.  evil, seeing( as one saith) friendship is the keeper and preserver of piety; and therefore that friendship which is with wicked worldlings, is to be contemned and abhorred, as being false 
Amicitia in malo esse non potest. Aug. ad Consent..  and counterfeit, seeing it is with the evil, in evil, and for evil ends, and not grounded vpon the love of God, but vpon worldly respects to serve their own turns; and vpon self love that they may haue profit or pleasure by them; in eating, drinking, discoursing, game, sporting, and such other carnal delights. Whereupon it followeth that it is deceitful and inconstant: for whereas true friendship is immutable and perpetual, because it is grounded on virtue, and on the love of God, which is unchangeable; this worldly friendship is flickering and unconstant, lasting no longer then these worldly respects and ends of pleasure and profit last, whereupon it wholly resteth and relieth. And therefore( as one saith) he foully erreth, who seeketh for a 
Errat antem qui amicum in atrio quaerit, in conuiuio probat, &c. Senec. epist. 19.  friend in the court, and trieth him at a banquet; neither can a worse thing befall a man much employed in the world, and flourishing in prosperity, then that he imagineth them to be friends unto him, unto whom he is not; thinking that his benefits are powerful enough to procure friends: whereas some men the more they are obliged, the more they malign their benefactors: for small moneys lent make debters; but great sums, enemies; because all hope is taken away of requital, and pride maketh them to hate those, unto whom their necessity enforceth them whether they will or no, to stand indebted and beholding.  
Such friends therefore as are tied unto us in these worldly 
§. Sect. 5. These worldly friends forsake us in time of trial; when we most need their help.  bonds, are not to be esteemed, for when the bonds are broken the friends are scattered; like chaff or some such light matter, which lieth with the good wheat in the sunshine and calm, but separateth itself and fleeth away when the least blast of wind bloweth: or like unto the reed which standeth upright, and seemeth stiff and strong in faire weather, but boweth and bendeth any way when the storm cometh: so these worldly friends whilst the sun of prosperity shineth, do adhere unto us and seem firm and constant, as though they would never leave us; but when the least tempest of trouble cometh, and when the world seemeth to frown, they either hang down the head and will not see us, or frame idle excuses why they cannot help us; or like Iobs miserable comforters they make poverty a crime, and argue and infer our guiltiness and faultiness, because we are fallen into this misery and affliction. And therefore let us not make choice of such friends if wee haue them not, nor trust unto them if wee haue them; for like the reed they will bow and flee from us, when being almost drowned in misery, we labour to catch hold of them, or else breaking in our hands will wound us, when as wee rest and rely vpon them: or finally like the brier they will fleece us of our wool when we flee unto them for succour: or like an old ruinous house, when we come unto them for shelter and protection against the storm, they will fall vpon us and beate us to the ground with their oppressions. Let us therefore follow the advice of the son of sirach: If( saith he) thou gettest a 
Eccles. 6. 7. 8. 9. &c.  friend, prove him first, and be not hasty to credit him: For some man is a friend for his own occasion, and will not abide in the day of thy trouble, &c. again, some friend is but a companion at thy table, and in the day of thine affliction he continueth not, but in thy prosperity he will be as thou thyself,& will use liberty over thy seruants; if thou be brought low he will be against theè, and will hid himself from thy face. Depart from thine enemies, and beware of thy friends.  
Yea, these worldly friends do not only become in time of 
§. Sect. 6. Worldly friends in time of adversity oftentimes become enemies. Eccles. 6. 9.  adversity, as unprofitable as strangers, but also as hurtful as enemies, their kindness and love degenerating into malice and hatred: and this the former author also observed. There is some friend, saith he, that turneth to enmity, and taketh part against thee, and in contention he will declare thy shane. And in another place: There is some companion, which in prosperity rejoiceth with his friend, but in the time of trouble he is against 
Cap. 37. 4.  him. Of which the Prophet david having experience, complaineth, My familiar friend( saith he) whom I trusted, which did eat of my bread, hath lift up his heel against me. So that in 
Psal. 41. 9.  this worldly friendship the proverb truly taketh place; Too much friendship maketh way for hatred; yea, in truth there is no enmity so dangerous, as that which hath it foundation 
Amicitia nimia facit odij locum.  vpon the ruins of love; and as in nature, the purest substance is turned into the most loathsome corruption; so the hottest love, which hath no other ground but carnal respects, degenerates oftentimes into the most deadly hatred, and hurtful enmity. For being privy to all their friends secrets and counsels, and well acquainted with their state and condition, they are the more enabled thereby to do them the greater mischief when their love is turned to spite and malice. even as a traitor is much more dangerous then a professed enemy, and a fugitive soldier more pernicious in time of war, then he that assaulteth with open violence. To 
Inimicus vitari potest, amicus non potest si insidiare velit, &c. Amb. office. lib. 3. cap. 13.  which purpose one saith: that an enemy may be shunned, but a friend cannot, if he meaneth to be treacherous; and we may easily take heed of him, unto whom wee haue not committed our counsels, but it is scarce possible to prevent his mischiefs, to whom we haue entrusted them.  
But as this worldly friendship is very dangerous and hurtful 
§. Sect. 7. Worldly friendship pernicious to our souls.  to our outward estate when it breaketh off; so it is much more pernicious to our souls, and spiritual estate whilst it lasteth and continueth; as being one of the most forcible means, which either Satan or the world hath to poison and corrupt us with sin; and one of the most piercing arrows in al their quiver of temptations, wherewith they inflict deep and incurable wounds into our consciences: whilst on the one side we frequent their company, see their evil examples, hear their wicked speeches and discourses, and give them audience, when as they 'allure and entice us unto sin; and on the other side are ready to yield unto them in all their desires, for fear of displeasing them; and to like of all they do, because wee affect their persons. In regard whereof one saith, that that friendship is very harmful, which 
Noxiae sunt amicitiae quae cum malitia contrahuntur, &c. Basil. Hom. 9. de ira.  is contracted with maliciousness. For it is the law and condition of this friendship, by a similitude and likeness of nature to infuse wickedness into those who are in amity with them. For as in pestilent places, the air stealingly and by little and little attracted, doth infect the body with an hidden disease; so through wicked acquaintance, we suck in manifold evils, although wee do not presently perceive the discommodity of it. In which respect wee are to contemn, yea, to hate this friendship of wicked worldlings, as being but like sugar, which enticeth us to drink the poison of sin; and the divels most prevailing orator, in persuading us to neglect all duty, and to set our hearts open for the entertaining of sin.  
And thus haue I shewed the manifold evils which come 
§. Sect. 8. Their objection answered, who say they haue had no hurt by the friendship of the wicked.  unto us, through the familiar society& friendship of wicked worldlings. Against which, if any shal object their own experience, namely, that they haue frequented such company, and entertained such love and amity, and yet feel themselves never the worse: to such I answer, that either they are so bad already, that they cannot be made much worse; or haue but a while been linked in this fellowship, and so the poison hath not as yet his operation; or if longer time they haue consorted with them, and yet feel no ill, it is because wickedness hath grown on them by degrees, and hath therefore through their negligence been insensible, they having 
Sanè nemo repent fit turpissimus, et vix aliquis in hunc affectum nequitiae nisi praua consuetudine pertransiuit. Bernard. declamat. in Mat. 19.  rather declined by little and little, then suddenly fallen into these mischiefs. But let not this encourage them in their course, their case herein being common with those who are deeply plunged into sin; For there is not any man that is suddenly outragiouslie wicked, but cometh to the height of this devilish habit, by degrees, and through a continual evil custom. Great floods do not suddenly rise, but after much dropping; metals are not presently melted, as soon as they are put into the furnace; green wood doth not forthwith flamme out, as soon as it is laid on the fire: but yet within a while with much and often raining the waters arise, with great and continual heat the metals melt, and the green wood after some weak resistance is burned and consumed. And so although the fire of Gods grace burning in us is not quenched at first( as it were) with this water of worldly wickedness; yea rather perhaps it may through opposition, make it to gather his strength, and burn more hotly; but yet if it be much and often cast vpon it, it will in the end put it clean out. Although( saith one) thou were made of iron, 
Isidor. lib. 2. soliloqu.  yet standing continually before a great fire, thou wouldest at last be dissolved and softened; and he that still dwelleth at the next door to danger, cannot long be safe. By assiduity a man is often delivered over as captive to sin, and oftentimes familiarity hath entangled men, and ministered unto them occasion of sinning; and what the evil at the first could not, that lingering assi●uitie and custom hath achieved. At the first, it may be a Christian mans heart riseth, and his soul abhorreth the wickedness which he seeth committed even by his dearest friends, but at the second time he is not so much moved, and when he is a little enured thereunto, the love of his friend weakening the hatred which he beareth the sin, he is content to wink at it, and then to tolerate it, and after to like it, and by and by to imitate it, and within a while after to approve, defend, and boast of it. At the first hearing of blasphemy, ribaldry and corrupt communication, it may bee for the present wee feel not our souls hurt and infected, but yet( as one saith) it leaveth seeds in the mind, and even after we are departed from 
Senec. epist. 123.  them, evil sprouteth up. And as those who hear pleasing music, haue, when the melody is ceased, the tunes still sounding in their ears; so the talk of wicked men doth longer continue with us, then it is in hearing: and it is not easy to forget a sound which is so sweet to our corrupt flesh. Neither doth the lingering growth of our corruptions, which by degrees creep vpon us lessen our hurt and danger, but rather much increaseth them, seeing it overcometh us, before wee feel our selves encountered, and inthralleth us in the deep dungeon of sin, before we perceive ourselves taken prisoners. As therefore those diseases which grow vpon us by degrees vpon small and not apparent causes, are of all others most dangerous and incurable: so these spiritual diseases of the soul, which steal vpon us by little and little, are not easily cured, and most endanger us, because they are not discerned, until custom hath given them full possession, and as it were, turned them into nature. And as men are no less fearful of a lingering consumption, then of a hot burning ague, because it doth more certainly destroy us, though it doth not assault us with like violence; so that corruption, which stealingly infecteth us through the familiarity and near friendship which we haue with a civil worldling, doth oftentimes more endanger us, then all the violent provocations of men notoriously wicked, whereby they labour suddenly, and all at once to plunge us headlong into wickedness.   
The end of the first book.   

THE SECOND book: WHEREIN THE CHRISTIAN IS armed against those temptations of the world, which are grounded, on the alluring baits, of Honors, Riches, and Pleasures.  

CHAP. I.  
Of those temptations generally which are grounded vpon worldly things.  
ANd thus much concerning those worldly 
§. Sect. 1. That these worldly things are Satans chief baits to draw our harts from God.  temptations, which arise from the persons of wicked worldlings, both in regard of their society and friendship. Now wee are to proceed unto those which are grounded vpon worldly things; al which by the Apostle John are referred to three heads, to wit, voluptuousness, whose object are unlawful and immoderate pleasures; covetousness, whose object are riches; and ambition, whose object are honours and preferments. All( saith he) that is in the world, as the lust of the flesh( that is, voluptuousness) the lust of the eyes( that is, covetousness) and the pride of life,( that is, ambition) is not of the Father, but is of the world. And these are the chief things which Satan, and the world use, as their alluring baits and inveigling snares, wherewith they 'allure us unto sin, and withdraw our hearts from God, and the love of spiritual things: these are those bands wherewith they tie our hearts fast unto the earth; these are the Idols which they set up in our harts with which worldlings( forsaking the true God) commit gross idolatry, by loving and trusting in them more then vpon Gods power and promises. Finally, these are the rewards& wages, wherewith Satan and the world hire men to do them service, and to tyre themselves, spend their strength, and consume their life, in the works of darkness.  
Against which temptations it behoves us to bend all our 
§. Sect. 2. That these worldly things honours, riches, and pleasures are in their own nature good, and the gifts of God.  strength, if we would not be overcome; and to put on all the spiritual armor prescribed in Gods word, whereby we may be enabled to make resistance. But lest in avoiding one extreme wee run into another, rejecting the creatures of God, because of our own corruption, and leaving the lawful use, because of the unlawful abuse; I will show what these things are in themselves, and what unto us; in what respects they are to be loved, desired, and used as good; and in what respects to bee contemned and rejected as evil; how they are to be accounted Gods blessings,& how the worlds baits to 'allure us unto sin. All which I will show, first generally,& then particularly. For the former we are to know, that all these three, to wit, honours, riches, and pleasures, are in their own nature good; for they are the good creatures and gifts of God, which were approved by his own testimony; where it is said, that God saw all that he had made, and 
Gen. 1. 30.  lo it was very good. And lest we should think that together with man, they also haue lost all their goodness through his fall; the Apostle speaking of the creatures, as they are now in their own nature, saith, that every creature of God is good, and nothing ought to bee refused, if it bee received with thanksgiving. To this purpose one saith: These things O Lord 
1. Tim. 4. 4. Haec tua sunt, bona sunt, quiae tu bonus ista creasti nile nostrum est in iis, &c. Aug. in civit. dei. lib. 15. cap. 22. Pro. 22. 4.  are thine, and they are good, because thou the chief goodness hast created them; there is nothing of ours in them, but that we sin in overmuch loving them, inordinately preferring the creatures before thee who hast created them. Yea they are not only creatures of Gods making, but also blessings which he promiseth unto those that serve him, as temporal rewards of their love and obedience. For so the Wise man saith, that the reward of humility& the fear of God, is riches,& glory, and life; where pleasures also are inferred, without which life is no life. Neither hath any but the faithful any true right unto these gifts of God, but are mere usurpers, seeing they do not perform the condition of Gods donation, in loving, fearing, and serving him; and to those only belongs the right of inheritance, unto whom the blessing also appertaineth. Finally, the Lord hath bestowed these his gifts vpon his seruants to good uses and ends, namely, that he might be glorified in them, and they furthered and encouraged in the performance 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 faithful men, and that to good ends and purposes.  
But yet howsoever these things are good, yet not absolutely 
§. Sect. 3. That these worldly things are mutablie good, and therefore subject to abuse and corrupti●●. Rom. 8. 19. 20. 21.  and immutably, seeing they are subject unto corruption, and to be abused by man; in regard whereof the Apostle saith, that the fervent desire of the creature waiteth when the sons of God shall be revealed; because the creature is subject to vanity, not of it own will, but by reason of him who hath subdued it under hope; because the creature also shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God, &c. And to the same purpose Augustine saith, that these things mutably good, are therefore good, because 
Bona mutabilia propterca bona sunt, quoniam a sum bono facta sunt, &c. Aug. in Aduersar. le. gis et prophet. lib. 1. cap. 5.  they are made by the chief goodness, and therefore mutable, because they are not made of his own substance, but of nothing; in regard whereof they are subject to corruption, and apt to degenerate, unless they be continually preserved by the same powerful goodness, by which they were at the first created. By reason of which mutability they are not good in any high degree of excellency, but to bee reputed among such good things as are of meanest esteem, as being of an indifferent and low quality and nature, in comparison of spiritual and heavenly things. Neither do they vnchangeably hold this degree of goodness which they haue, but as the Chameleon changeth her colour according to the thing unto which it adjoineth; so they hold their virtue and goodness whilst they are in the possession of the good and virtuous; but become evil to the evil, and ready instruments of all manner of sin and wickedness, whilst they are under the government of the wicked and ungodly. So that in respect of us these things are neither good nor evil, but of an indifferent nature, good to those who use them well, and evil to those that abuse them unto sin, and accordingly they are bestowed of God indifferently both to the good and evil. To which purpose one saith, that God would 
Aug. in Psal. 66. enarrat. tom. 8.  haue these temporal things lye out in common between the godly and the wicked, because if he should give them only to the good, the evil would think that for their sake the righteous served God: and if he should give them only to the evil, those who are weak in goodness would fear to be converted, lest these things should be wanting unto them, &c. again, if these earthly things should be taken away only from the good, the same fear would hinder the weak from turning to God; and if they should be taken away only from the wicked, it would be thought the only punishment which evil men shall suffer: whereas therefore he giveth these things to the good, he doth thereby comfort travelers and pilgrims; and whereas be giveth them to the evil, he admonisheth thereby the good, that they desire such things as are not common to the wicked.  
Yet nevertheless because they are in their own nature 
§. Sect. 4. That we ought not to reject these worldly things but their abuse.  good, and the blessings of God, we must haue no quarrel against the things themselves, but onely against their abuse and corruption, neither must we contemn and reject them, when God hath bestowed them on us, but rather labour to make a good and holy use of them to the glory of God, the good of our brethren, and the furtherance of our own salvation, and so shall they retain their own nature, and become truly good unto us; whereas on the other side, by rejecting the gifts of God, we shall offer wrong to the giver, in contemning his benefits, and but bewray a certain cynical 
Utilius terrena opulentia tenetur humiliter, quam superbè relinquitur. Aug. de morib. eccles. Cath. Fuge mundum conuersatione non corpore, &c. Chrysost. in Matth. 12. Homil. 29.  and papistical pride, as we shall afterwards more plainly show. And therefore( as one saith) these earthly blessings are more profitably retained with humility, then rejected with pride. To which purpose another exhorteth us to fly the world and worldly things, with our conversation, and not with our body, for they hold not on the divels part by nature, but by corruption. But excellently doth that wise Seneca writ, and fitly for our use, if we do but change his philosophy into true christianity: avoid( saith he) slovenly at tyre, a head vntrimmed, and vncombed, a rough and neglected beard, professed hatred against 
Asperum cultum,& intonsum caput, et negligentiorem barbam, et indictum argento odium, et cubile humi positum, et quicquid aliud ambitionem peruersa via sequitur, deuita.  money, lying vpon the ground, and whatsoever else, whereby men labour to attain unto their ambitious ends, though they go a contrary way: even the name of Philosophy it in self is odious enough, although it be professed with all humanity and civility; and how much more if we begin to withdraw ourselves from the custom and conversation of men? Let us labour to haue all things unlike worldlings within us, but let our outward countenance and show agree with them: let not thy clothes glitter, let them not be sluttish; let us not affect to haue silver plate deeply inlayed and embossed with gold: neither let us think it a sign of frugality to want gold and silver: Let us study to led a better life then the common sort, and not a contrary; otherwise whilst we labour to amend them, we shall drive them away, and turn them from us: yea it will hereby come to pass, that they will imitate nothing in us, whilst they fear lest they should imitate all things. philosophy doth in the very entrance promise the use of common reason, humanity and society, from which this dissimilitude of profession divideth vs. Let us take heed lest these things, for which we desire to be admired, do become ridiculous and odious: we propound unto ourselves to live according to nature; but this is contrary to nature to torment a mans own body, to hate easily-procured handsomenesse, to affect beastly nastiness, and to feed on meats not only course and homely, but sluttish and loathsome. As it savoureth of luxuriousness to desire delicacies, so of folly to avoid the use of common meats, which may be provided at easy rates. philosophy requireth frugality, not punishment and torture, &c▪ He is a man absolute and complete that useth earthen vessels as though they were silver, and he also which useth silver as though it were earth. It is a sign of a weak mind not to be able to endure riches.  
Seeing therefore these earthly and worldly things are not 
§. Sect. 5. To the right use of worldly things is required, first, that our persons be regenerate.  to be contemned and rejected, because they are in their own nature good, and the blessings of God; and in respect of us, good unto the good who use them well, and profitable seruants when as they are governed and disposed by a wise and virtuous mind; let us in the next place consider how we may so use them, as that they may be unto us truly good and estimable blessings received from God. And first wee are to know, that if we would haue these earthly things good, we must labour that they may serve a good master, and that we who are owners of them may be truly justified, sanctified, and the adopted sons of God, who in Christ haue recovered that right and dominion over 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 vpon them by usurpation: if wee continue unregenerate and defiled in our sins, we shall taint these blessings of God with our corruptions, and turn them into sin; and if we who govern and dispose of them be evil, we shall employ them to evil services, and making them to accomplish our evil ends and purposes, we shall cause them to be unto us evil and pernicious. Foolish therefore is their practise, who labour to haue every thing good about them, and neglect goodness in their own persons, and seek to excel all others in all good things which they possess, themselves remaining evil and destitue of all goodness, seeing through their corruption they will defile these gifts of God, and of blessings make them to become curses, and notable hindrances of their salvation.  
Secondly, although we are to esteem these earthly benefits 
§. Sect. 6. That we must not ouerualue these earthly things, or prefer them before Gods spiritual graces.  as being the gifts of God, yet we must take heed we do not ouerualue them, by preferring them before either Gods spiritual and sanctifying graces, or the eternal joys and happiness of his kingdom: for look how much more exexcellent the soul is then the body, eternal things then those that are temporal, the Creator then the creatures, and so much are we in our judgements to prefer Gods spiritual graces and heavenly joys before these earthly and transitory trifles: neither shall we receive any hurt by this valuation, for the more lightly we account of these temporal things, and the more highly we prise those which are spiritual and heavenly, the liker wee are to receive both from God, and to retain them when we haue them: as we may see in the example of Salomon, who esteeming wisdom above all worldly pomp and wealth, had both bestowed vpon 
1. King. 3.  him by God: whereas if we ouerualue these earthly things; and prefer these trifles before the rich treasures of Gods graces, and our heavenly inheritance and patrimony in his kingdom, the Lord in mercy will either withhold them from us, if we be his children, or if we haue them, will dispossess us of them for our abuse, until we haue learned to make a right use of them. And therefore those who enjoy this worldly 
Admonendi sunt, qui in hoc, quod temporaliter appetunt, prosperantur, ne cum cuncta ad votum suppetunt, dantem quaerere negligant, &c. Greg. pastor. par. 3. admon. 27.  prosperity are to be admonished, that when they haue all things according to their hearts desire, they do not neglect to seek after the chief fountain of all their goodness, nor six their minds vpon these things when they enjoy them, lest they esteem and love their pilgrimage in stead of their country, and turn the helps and comforts of their journey, into hindrances of attaining unto their journeys end; and lest they be so delighted with the light of the moon, as that they neglect the fruition of the Suns brightness; but esteeming these earthly things, the comforts of their calamity, and not the rewards of retribution: let them lif● up their minds above all worldly favours, lest with all their hearts delight they wholly rest in them: for he that contemneth not worldly prosperity, in comparison of that love which he beareth to a better life, he turneth the favours of this transitory life, into the occasion of eternal death. Finally, let them so esteem and use these outward things, as that they may not withdraw their mind from the desire of heavenly love; and that they do not take away the grief of our pilgrimage, seeing they should onely serve for some small comforts in the place of our banishment, nor cause us so to rejoice in these transitory things, as though we had attained unto happiness, seeing as long as we possess them, we are deprived of those joys that are eternal.  
Thirdly, as we are not in our judgements to ouerualue thē, 
§. Sect. 7. That we ought not to set our hearts and affections vpon these earthly things.  so we ought not to set our hearts and affections vpon them; immoderately loving; and over eagerly desiring them; but using them as though we used them not, let us give God our hearts, and set our affections and desires vpon spiritual and heavenly things; let us afford unto them some relics of our love, and so much only as better things leave; for that which is lukewarm and too could for God, and those heavenly excellencies is hot enough for these earthly trifles, and as one saith, Let us rather tolerate then love them, because as 
Toleremus potius praesentia quam diligamus: aduersorum manifesta est pernicies, prosperorum falsa est blandities. Aug. in luke. 18. Serm. 29. tom. 10. Nolite amare temporalia quae si benè amarentur, &c. Aug. de agone. Christ. lib. cap. 11. Non te prohibet Deus ista amare, said non de●igere ad beatitudinem, &c. Aug. in 1. joh. Tract. 2. Non dixit n●lite habere, said nolite diligere. Ser. 33. tom▪ 10.  the worlds adversity is manifestly pernicious, so his prosperity is but false flattery: and in another place, love not( saith he) temporal things, which if they might bee well loved, that man would haue loved them, which the son of God assumed; neither yet fear contumelies, crosses and death, because if they would hurt a man, he would not haue suffered them. But this is to be understood comparatively in respect of spiritual things, as he expoundeth himself elsewhere: God doth not( saith he) forbid thee to love these things, if thou do not love them as thy chief happiness, but so to allow and commend them, as that thou mayest much more love thy Creator: for if the bridegroom having given his spouse a ring, she should more love it thou the bridegroom himself, should she not even in the very gift of her husband show an adulterous mind, although she should 〈…〉 ●●ue her husbands gift? And in another place, The Apostle willeth us, not to love the world: he doth not( saith he) forbid us to haue it, but to love it: but thou hast it, possessest it, and lovest it▪ and so this love of earthly things becometh the bird-lime that entangleth thy spiritual wings. howsoever therefore wee may affect these worldly things with some small love, yet it ought to be as far short of that entire love which we bear to God, and his spiritual and heavenly gifts, as these vain trifles come short of them in worth and excellency: yea in truth the love of Gods temporary gifts, should serve but as little sparks to inflame our hearts with the love of the giver; and but as steps whereby we may ascend and mount aloft unto that divine and heavenly 
Quare a●tas ista mundanae nisi quia pulchra sunt? possunt esse tam pulchra quam ille a quo facta sunt? Aug. in Psal. 79. tom. 8. Purga amorem tuum, aquam fluentem in cl●acam convert ad hortum. In Psal. 31. enar.  love. For why do we love these worldly things, but because they are beautiful, and can they be so beautiful as he that made them? Thou admirest these things, because thou seest not his excellencies, but learn by those things thou admirest, to love him whom thou dost not see. Question and inquire of the creature, and if it haue it being of itself, then rest in it; but if it haue it being from him, it is in no other respect hurtful to him that loveth it, but as he preferrth it before him that created it. And therefore purge thy love, and turn the stream thereof from the filthy sink and channel of the world, into the garden and Paradise of God; and what heat and fervency it hath to the world, let it be all bestowed on the Creator of the world. Finally, howsoever wee may use these earthly blessings when God bestoweth them, yet we are to be careful that we do not take our chief ioy and comfort in them, but rather in the Lord who gave them, in the fruition of his spiritual graces, and in the assurance of our heavenly kingdom. For God did not give us these worldly cottages that wee should ioy in them; and neglect our stately palace; he did not bestow on us these toys and trifles that we should rest in them, and contemn our heavenly patrimony; but only he giveth us these courser meats, to stay our stomacks for a time, till we come to the great supper of the lamb; and casteth unto us, as unto little children, these pleasing vanities, to keep us from crying and complaining, till we come to age, and are capable of his heavenly excellenci●●●and of those glorious gifts of incomparable value. And therefore as wee are not always to be children in knowledge, so neither let us be children in affection, doting vpon these earthly trifles which were only given us for a time to use, and neglecting in respect of them Gods spiritual graces, and that heavenly happiness, which is provided for us to enjoy. For as one faith: There are some things of which we are to haue the fruition▪ some things which we 
Res aliae sunt quibus fruend●m est, aliae quibus vtendum, aliae quae fruuntur& utuntur, &c. Aug. de doct. Christ. lib. 1. cap. 3. 4.  are to use, and some things which wee are both to enjoy and use. Those things which wee are to enjoy, do make us blessed; with these things which we are to use we are helped and relieved, whilst we are traveling towards this blessedness, that so we may attain unto it, and set our hearts vpon it. Now if wee who possess and use them, having them set before us, will enjoy those things, which wee should onely use; our course and journey is thereby stayed, and sometimes also wee are put out of our way, or at least hindered ●● our course, or turned back again, from the obtaining of those things which wee should enjoy, being entangled with the love of these terrestrial vanities. For to enjoy a thing, is with all our love to adhere unto it, for it own sake; to use it, is to refer that which wee use, to the obtaining of that which wee love, if at least it be worthy to be beloved: for unlawful use is rather to be termed abuse. As therefore if being pilgrims, which cannot live happily but in our own country; and being distressed in this our pilgrimage, and desiring to haue an end of our miseries, wee should resolve to return into our own country; for which purpose wee should haue need to use either ships or wagons, that so wee might come to our country, which wee were to enjoy: but if now the sweetness and pleasantness of the journey, and our riding in the chariot, should so delight us, that wee should begin to enjoy these things, which we ought only to use, we would not make any hast to end our journey; and being entangled with this outward sweetness, our mindes would be alienated from our country, whose true and solid delights would make us happy: so being pilgrims and exiles from God in this mortal life, if wee will return into our country where wee may bee blessed, wee must only use this world and not enjoy it, that wee may behold the invisible things of God in our understandings, by those creatures which are visible, that so after the use of corporal and temporal things, wee may attain unto the fruition of those which are spiritual and eternal. To which purpose also he saith elsewhere: I am not ignorant 
Nec ignoro quod propriè fructus fruentis, vsus vero vtentis sit, &c. Aug. de civit. dei. lib. 11. cap. 25.  that fruit is of fruition, use of using; and that this difference is between them, that we are said to enjoy that thing, which is not referred to another, but delighteth us for it own sake; and to use that thing, which is desired for another: and therefore we are rather to use temporal things then to enjoy them; that so we may obtain those things which are eternal: and not to be like those perverse men, who will enjoy their gold, and use their god; because they do not bestow their money for Gods sake, but only worship God for their moneys sake.  
And thus are we to use these earthly things both in respect 
§. Sect. 8. That we must first seek spiritual and heavenly things, and these earthly things in the last place.  of our estimation in iudgement, and affection, in loving and desiring them, and accordingly must our practise also be in seeking them: for seeing they are to be basely valued, and coldly loved, in comparison of spiritual& heavenly 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 enjoyed will make us 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 mean worth, are put off to better leisure; so answerably( these heavenly and spiritual treasures, much more excelling all worldly things, then the richest diamond in the world, the vilest peeble ston) it were no better then sottish madness, if we should not give unto them the first place, as in our desires, so in all our labours and endeavours, especially considering, that it will be no hindrance at all to the attaining of worldly benefits, if we give the priority to those which are heavenly; both because it is as impossible by our own care and industry to add any thing to our stint, in our earthly estate, as to add thereby one 
Mat. 6. 27.  cubit unto our bodily stature; and also because wee haue a promise from God, whose blessing only maketh our estate prosperous, that if wee will seek those better things first, these which are worse shall be cast vpon us, as it were advantages into the main bargain. For so our saviour exhorteth us, first to seek the kingdom of God, and his righteousness, 
Mat. 6. 33.  and all these things shall be ministered unto vs.  
And as wee are not to seek these earthly benefits in the 
§. Sect. 9. That we must not seek these earthly things for their own sake.  first place, so neither must we at all seek them for their own sake, propounding them as the main end of our labour: for this were to make them our summum bonum, and of inferior and mean goods, to esteem them chief and principal; but wee must in labouring after them, aim chiefly at the glorifying of God by the use of them, at the good of the Church, common-wealth, and of our neighbours; and finally at the furthering of our own salvation. Neither must we ever be at rest, though by our industry wee haue attained unto abundance of these things, unless in the use of them wee further these ends: nor at all regard these creatures, unless we employ them so, as that their use doth give 
Quicquid nobis ad est praeter deum nostrum, non est dulce: Nolumus omnia quae dedit, si non dat seipsum qui omnia dedit. August. in ●sal. 85. V●●ut ●rfans ●●r 〈…〉 datus  unto us some assurance of the love of the Creator. For whatsoever wee haue without our God, it is not sweet; neither are we to esteem any thing which he giveth, unless also he give us himself who giveth all. And as the infant being richly adorned with precious jewels, and costly clothing, doth not at all esteem them when he is hungry, but taketh all his delight in sucking the mothers breast: so a Christian man, even when he aboundeth in all worldly things, taketh little pleasure in them, in comparison of that wonderful delight, 
margaritis et indumentis preciosis, &c. Macarius Homil. 45.  which his hungry soul taketh in God his heavenly Father.  
And if wee thus esteem, affect and seek these worldly things in our iudgement, heart and practise, then will it also 
§. Sect. 10. That we must use those means onely which are lawful for the compassing of these earthly things.  necessary follow, that wee will only use lawful means in the attaining unto them; contemning and despising them, when as they are offered unto us vpon evil& unlawful conditions, as being the divels alluring baits, wherewith he enticeth us to offend God, and to hazard the loss of those spiritual, heavenly and eternal excellencies for the obtaining of these base, earthly, and momentany vanities. And then also will we not be much troubled, though we fail of them when we seek them, or haue them taken from us when we possess them: so that in stead of them, the Lord giveth us his spiritual graces, and assureth us of his heavenly joys; as not thinking it much to want these trifles, when wee are enriched with those incomparable treasures, and gifts of far better value. Neither will we then envy the flourishing estate of wicked worldlings, no more then the heir apparent of a kingdom, envieth the present possessions of a poor cotager.  
And thus haue I shewed the lawful use of these worldly 
§. Sect. 11. Of the lawful use of these earthly things, in regard of our possessing and disposing them.  blessings, in regard of our esteeming, loving, and seeking after them. Now we are also to add something of their lawful use, in regard of our possessing and disposing them; leaving the more full handling hereof, till I come to speak of the particulars. And to say nothing of those former points of esteeming and loving them, which are common both to the seeking and possessing of these things, because it is easy for the discreet Reader to apply it also to this purpose; wee are further to know, that if we would haue a lawful use of these things, so as they may indeed be blessings of God unto us, then must we in the first place sanctify them unto our use by the word of God and prayer; according to the Apostles 
1. Tim. 4. 4.  rule, every creature of God is good, being sanctified by the word of God and prayer; by the word, as it doth show and warrant the right use of it, so as it may be done in faith, and by prayer, as it is a means to derive Gods blessing vpon it, and to obtain the assistance of his holy spirit, whereby we are enabled to use it aright, and according to Gods will revealed unto vs. Secondly, we must not when we haue these things, sacrifice to our own nets, as the Prophet speaketh; nor ascribe 
Habac. 1. 16.  the praise either to our own merits, or to our industry and labour; for this were to rob God of his royal prerogative, and to take occasion by his gifts to dishonour the giver; but acknowledging with al humility, that whatsoever we haue, we haue received it from the Lord of his mere bounty and goodness, we must return unto him all praise and thanksgiving, the which is that tribute& homage which our heavenly King requireth of them, who hold their possessions, by the tenor of his free mercy. And this is one of the conditions which the Apostle requireth to the making of the creature good to our use; every creature of God( saith he) is good, 
1. Tim. 4. 4.  if it be received with thanksgiving. Finally, possessing these earthly blessings we are carefully to employ and use them, so as that they may serve for furtherances and helps unto us, for the better performing of al Christian duties, that so thereby God may be glorified, our neighbours edified, and our own salvation furthered, and more and more assured unto us: and that we using our masters talents to the best advantage, may, being found faithful in little, be made rulers over much, and enter into our masters ioy. 
Mat. 25, 21.    

CHAP. II.  
Of honours, and what cautions and conditions are required unto them, that they may be unto us good and lawful.  
ANd thus much in general of the lawful use of worldly things. In the next place we are 
§. Sect. 1. Of the diuers kinds of honors.  to speak particularly of the right use of honours, riches and pleasures. Where first we are to know, that honours are of two sorts, the one lawful and laudable, the other worldly and wicked. The former consisteth not onely in the approbation, which God and our own consciences give to ever virtuous actions and good parts; but also in the good opinion, and estimation of the, virtuous and religious, joined with their free applause and commendation of those gifts, which God hath bestowed on us; and of those good works, and honest honest and religious actions, which through his grace are performed by vs. The which may be either in private Christians of mean place and calling, or in public and eminent persons, joined with anthoritie and rule, or other worldly dignities and preferments. The other is the applause and praise of the rude, ignorant, and unconstant multitude, joined with worldly aduancement and preferment, either procured by subtle diuices and wicked arts, making shadows and appearances of virtues and good actions, to stand for those which are true and substantian, or immoderately and ambitiously affencted for those things in them, or done by them, which in their own nature are good and commendable. The former kind of honour is lawful, and to be desired moderately of all Christians, the other is to bee contemned and despised.  
The lawfulness of that honour, and of the moderate desire 
§. Sect. 2. That honour in itself is good and lawful. 1. Sam. 2. 8.  thereof may appear, first, because it is the gift of God; for it is he that raiseth up the poor out of the dust, and lifteth up the beggar out of the dunghill, to set them among princes, and to make them inherit the seat of glory, as Hannah speaketh. And david acknowledgeth, that riches and honours come from God, and that it is his hand that maketh great,& giveth strength 
1. Chron. 29. 11.  to all. And therefore these streams must needs in themselves be pure and good, seeing they flow from God, the fountain of all goodness, unless they be polluted through the divels malice, and mans corruption. Secondly, these honours are promised bestowed by God vpon his children and seruants, as his blessings, and rewards of their faithful service. So when Isaac blessed jacob, this was one part thereof, that people should be his seruants, and nations bow unto him; that he 
Gen. 27. 29.  should be Lord over his brethren, and his mothers children should honour him. To show unto us, that honour and blessedness may well go together, and that we may rule over men, and at the same time be the faithful seruants of our great Lord and Master. Thus the Lord promiseth the people of Israel, that because they had set up the Lord to be their God, to walk in 
Deut. 26. 17. 19.  his ways, and to keep his ordinances, therefore he also would set up them, and make them high above all nations which he hath made in praise, and in name, and in glory; so the Lord saith, that he will honour those that honour him; and that the righteous 
1. Sam. 2. 30.  shall be had in everlasting remembrance, and that the memorial 
Psal. 112. 6. Pro. 10. 7.  of the just shall be blessed. And the Apostle Paul alotteth unto elders that govern well, a double portion of this honour, as a reward of their faithful service. Neither is it to 
1. Tim. 5. 17.  be esteemed a reward of small value, being compared with 
●ama honesta alterum patrimonium est.  other temporary and worldly benefits, but of great worth and esteem; for, as one saith, a good name is a second patrimony; yea, it is to be preferred before lands and worldly wealth: For, as the wise man saith; A good name is to bee 
Pro. 22. 1. Eccles. 41. 12.  chosen above great riches, and loving favour is above silver and gold. With which accordeth the saying of the son of sirach, Haue regard to thy name, for that shall continue with thee, above a thousand treasures of gold. And so also it is more to be esteemed then all worldly pleasures, in which respect, the Preacher prefereth a good name before a precious ointment, both because it is much more sweet and comfortable 
Eccles. 7. 3.  to him that hath it, and those which are about him, and also because this sweet sent and savour spreadeth itself much further, doing them good which are far distant, and is of much longer continuance, for the smell of the ointment endureth but a while, whereas the odour of a good name lasteth for ever: for as the Psalmist saith, The righteous shall be had in 
Psal. 112. 6.& 104. 15. Pro. 15. 30.  everlasting remembrance. Finally, it is said of a good ointment, that it doth make the face shine, and the countenance cheerful, but of a good name, that it even filleth the bones with marrow and fatness. Yea, in truth a mans famed and good report is to be preferred before life itself; seeing the life of an ingenuous and honest man is as bitter as wormwood, when as he hath outlived his reputation: as also because the best life is but short and momentany; whereas the famed of the righteous is perpetual and everlasting. And this reason the son of sirach rendereth. A goodlife( saith he) hath the daies numbered; but a good name endureth for 
Eccles. 41. 13.  ever.  
moreover, as these honours, famed and good report, are 
§. Sect. 3. That honours serve for diuers good uses. Excitat auditor studium, laudataque virtus crescit,& immensum gloria calcar habet. ovid. de Pont. 4. cleg. 2. Honos alit artes, omnesque incendimur ad studia gloriâ, iacentque ea semper, quae apud quosque improbantur. Cic. 1. Tuscul. Rom. 13. 3. 1. Pet. 2. 14.  in themselves good, so they serve for good uses, as being notable means instituted and ordained of God, both to restrain us from the committing of sin, because it impaireth our good name and reputation, and to stir us up to all honest, good and virtuous actions, because they are not onely commanded by God, but commended also amongst men. And howsoever we may not chiefly aim at our own honour in our obedience, but at Gods glory, yet subordinately and in an inferior place, we may somewhat respect it. Seeing the Lord hath naturally engrafted in us a love of our credit, and a desire to haue a good name among the virtuous, that it might, as a bridle, curb us in from running on in sin, and as a spur prick us forward in all virtuous actions. So the Apostle saith; Wilt thou be without fear of the power? do well; so shalt thou haue praise of the same. And the Apostle Peter affirmeth, that gouernours are sent of God, for the punishment of evil doers, and for the praise of them that do well. And Paul exhorteth us, that if there be any thing of good report, if there be any virtue, or if there be any praise, we should think of these things. Neither is there in truth a greater encouragement on the earth to virtuous and good actions, then the approbation and commendation of those who are godly, wise and judicious; 
Pro. 15. 30.  both because it cheereth the heart, and putteth strength to the bones; as also because being often deceived through our own self-love, which maketh us to overween our good parts and actions, and to think them excellent which are scarce indifferent, we dare not rest in our own iudgement when we do well, because it doth so usually abuse us, and consequently through our timorousness and doubting, we are weakened, and made more faint in doing well; but when generally those who are virtuous and judicious do approve and commend our actions and good parts, then these fears and doubts being removed, we receive notable encouragement hereby to proceed in our good courses, and virtuous actions.  
Lastly, from the examples of those who fearing God, haue 
§. Sect. 4. The lawfulness of honours proved from the examples of those who haue been truly honourable. Gen. 23. 6. 2. Chron. 18. 1. Mark. 15. 43. Act. 8. 27.  been highly in his favour, wee may conclude that famed and virtue, honour and religion may well stand together. As of Abraham the father of the faithful, who was greatly reverenced and respected, even among the Heathen nations; joseph, not onely among the Israelits, but also among the egyptians, and so likewise of Moses, david, josias, jehoshaphat, Ezechias, and the rest of the godly Kings, with many others. And in the new Testament, we haue the examples of joseph of Arimathea and Nicodemus, Rulers of the Iewes, the queen Candaces Eunuch; unto which if need were, more might be added; as the Prophet Samuel, of whom it is said, that he was in favour both with the Lord, and also with 
1. Sam. 2. 26.  men. Yea our saviour Christ himself, unto whom the holy 
Luk. 2. 52.  Ghost giveth the same testimony: from all which wee may conclude, that honour and estimation amongst men, are in themselves lawful and good, for otherwise the Lord would never haue bestowed them vpon his own 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 even in the use of the faithful, seeing we haue hereof so many presidents.  
But howsoever honours are good, yet not absolutely and 
§. Sect. 5. That we must first and principally seek honour from God.  immutably, seeing they are subject to be abused by mans corruption; and therfore whosoever would haue honors truly good unto them, so as they may haue comfort in enjoying them, they must carefully labour to haue a holy use of them, and to this purpose to observe many cautions. As first, they must seek to haue these honours from those that are truly honourable, and to be praised of those who are praise worthy; and principally because the Lord is the bestower of all true honours, they must seek in the first place to be approved and praised by him. And to this end they must labour to approve, not onely their outward actions, but also their hearts and secret affections unto God, setting themselves always in his presence, and performing all their actions as in his sight: and so walking before God in integrity and uprightness of heart, they shall show themselves to bee such 
Rom. 2. 29.  true Israelites as the Apostle describeth: He is a jew which is one within, and the circumcision is of the heart, in the Spirit, and 
joh. 12. 43. joh. 5. 44.  not in the letter, whose praise is not of men but of God. And not like those ambitious Iewes, who( as our saviour saith of them) loved the praise of men, more then the praise of God: and 
1. joh. 3. 20. Act. 24. 16.  received honor one of another, and did not seek the honor which cometh of God alone. Now we cannot thus approve ourselves unto God, unless we approve our thoughts, words and works unto our own consciences: for as the Apostle John telleth us, If our heart condemn us, God is greater 
nile conscire sib●, nulla pall●scere culpa: Hic murus aheneus esto. Horat.  then our heart and knoweth all things. And therefore in the next place we must with the Apostle endeavour to haue always a clear conscience towards God and towards men: that so it may approve and give a good testimony unto vs. For what will it avail us to be commended of men, who are our fellow malefactors, when as God, who is our judge, condemneth us? What will it profit us to haue them not onely excusing, but commending and extoling us, when as our own conscience, which is as good as a thousand witnesses, accuseth and giveth testimony against us? whereas on the other side, though men should defame us, yet we might with the Apostle rejoice in this, the testimony of our conscience, that in simplicity and godly pureness, and not in fleshly wisdom, but by the grace of 
2. Cor. 1. 12.  God, we haue had our conversation in the world.  
And thus having approved ourselves unto God and our 
§. Sect. 6. That in the next place we must seek to be honoured of the good and virtuous. Act. 24. 16.  own consciences; we must in the next place labour to be approved unto men: for this was also a part of Pauls exercise, to haue a clear conscience even before men. Howbeit wee are not thus to labour that we may commend ourselves unto all, seeing this is often impossible, in respect of the contrariety of mens judgements; but next unto God and our own consciences, we are to endeavour that we may be approved and commended of the godly, virtuous, wise and judicious: for these being endued with the Spirit of God, are best able to discern the things of God, and most fit and competent Iudges of virtue and goodness, themselves being 
1. Cor. 2. 13.  good and virtuous, and their testimony also and approbation will bring unto those that haue it most ioy and comfort, because it is substantial and well grounded. As for the testimony of the wicked and ungodly, 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 evil livers, I 
Laudari à malè viuent●bus nolo, abhorreo, d●testor; dolori mihi est, non voluptati, &c. Aug. Hom. 25. tom. 10.  abhor and detest it, it is rather a grief then a pleasure unto me; but if I should say that I desire not to be praised of those that live well, I should but dissemble: if I should say I do desire it, I fear lest I should be more greedy of vanity then of solidity: what therefore should I say? I neither fully will it, nor fully nill it: I do not fully will it, lest I should be endangered by human praises; neither do I fully nill it, lest they should be ungrateful to whom I preach. As therefore it is the nature of all men to desire praise, so it is the property of those who are truly wise and virtuous, to desire this praise of those that are praiseworthy; because wicked worldlings are ready to applaud and commend men when they do evil, and keep them company in their ungodly courses: in respect whereof a man hath just cause to suspect himself, and to examine his actions, when impious men commend them. So the Heathen man hearing that he was 
Antisthenes apud Laertium. de vit. Phil. lib. 6. cap. 1.  praised by such as he reputed evil, was jealous of himself; Haue I( said he) done any evil at unawares, that such commend me? And the Lacedemonian when as his King was by 
Plutarch. in Apothegm.  lewd persons highly commended, was ready to ask; Can any( saith he) be happy, and not be bitter and distasteful to wicked men? yea our saviour Christ himself denounceth a woe against those of whom all men speak well, because 
Luk. 6. 26.  evil men will not long be in love and liking with the actions of the good: For as the wicked man is an abomination to the just, so he that is upright in his way, is an abomination to the wicked: and our saviour hath  told us, that the disciple is not above his 
Pro. 29. 27.  master, nor the seruant above his Lord, &c. If therefore they haue called the master of the house Beel-zebub, how much more 
Mat. 10. 2●. 25.  them of his household? 
§. Sect. 7. Whether it be lawful to desire praise of wicked men.   
But is it then unlawful to be praised of worldlings? and are their commendations always to be contemned and rejected? No assuredly, their good word rather then their evil is to be desired, and we are as much as in us lieth, to walk unblamably before all men, and to be without reproof. For even the Apostle himself laboured in the declaration of the truth to approve himself, to every mans conscience in the sight 
2. Cor. 4. 2.  of God. And lest any man should limit this indefinite speech to the Church only; he requireth also, that he who is to be chosen to the office of a Bishop, should be well reported of, even of 
1. Tim. 3. 7.  them which are without, lest he should fall into rebuk, and into the snare of the divell: because as by our good lives we should edify our brethren, so also as much as in us lieth, we should help forward the conversion of them that are not yet called: whereas then we are required to neglect and contemn the good report of worldlings, it is to be understood respectively, in comparison of the approbation of God, our own consciences, or the godly, when both cannot stand together: neither must we in our actions mainly aim at their praises; but rather our care must be, to give unto them no just cause of evil report; and then neither to be much troubled if they defame us, seeing our case is common with our master, nor yet too much affencted with their praises, when they do commend us; but yet if continuing in well-doing and in an upright course, pleasing both to God and good men, we may haue their good word, in respect that they through some common grace received, do begin to like some moral virtues in us, or do love our person by reason of some natural parts which they affect, or in respect of common humanity, kindred, alliance or some benefit received, we are to nourish rather then neglect it, not only for our own sakes, who naturally desire to be well spoken of by all, but for theirs especially, in that hereby wee may help forward their conversion, and bring them by degrees from the loving of our persons, to the liking and embracing of our religion and conversation.  
And so much for the persons from whom honor and good 
§. Sect. 8. That honour is onely to be desired for virtues and good actions.  estimation is to be sought: the next thing to be observed, is, that as we are to seek it from the good, so also for true virtues and good actions; for honor is the reward wherewith God crowneth virtue,& his good gifts and graces in his seruants, and therefore those that take it vpon them, being destitute of these, are but usurpers who intrude vpon other mens right. As for example, those who desire to be honoured for their sins and vices, for bousing and drinking, for rioting and wasteful spending, for quarreling, fighting, revenging wrongs and such like: which howsoever they may make men esteemed and well spoken of among wicked men, like unto themselves, yet nothing maketh them more base 
Luk. 16. 15.  and contemptible in the sight of God, and of all that are good and virtuous. Secondly, men unjustly arrogat this honor unto themselves for vanities and things of no worth, neither doth so rich a reward as true honor belong unto men for every frivolous trifle: and thus did they who built the tower of Babel to get them a name. And absalon having no virtues 
Gen. 11.  to eternize his memory, erected a pillar and called it after his own name, that hereby his famed might continue to posterity: and so the Psalmist observeth, that the wicked imagining that their houses and habitations shall continue for ever, call their lands by their own names, that so when 
2. Sam. 18. 18.  their lives end their famed may continue. And thus many among ourselves erect goodly houses which they never inhabit, and stately tombs to lay in their rotten bodies, that 
Psal. 49. 11.  by these means their honor may be preserved, and their famed remain in after ages. Lastly, they unjustly challenge honors who being destitute of all true good, do put on a vizard of virtue, and make show of that goodness which they never so much as loved or desired, not caring at all to be virtuous and religious, but only counterfeit them hypocritically, that by seeming that they are not, they may obtain that honor and praise which they haue no hope of having, if they appeared in their own likeness: wherein what do they else but play the impostors and deceivers, challenging the precious and true coin of honor and glory, for their false and counterfeit wears, worthy in this respect rather to stand vpon the pillery, that al men may take notice of their cozenage, and learn by their example to scorn their base shifts, then to be advanced into the seat of honor. If therfore we would haue true honor, let us labour to be that wee seem, and endeavour more to approve our hearts unto God, then our outward actions unto men: otherwise our honor being but a shadow of a shadow, vain in itself, and grounded vpon a vain and false cause, is like but to haue a short reign; for God abhorring hypocrisy, will in the end pull off the hypocrites vizard, and showing him in his own natural deformity, will expose him to the scorn and contempt of all men. And following the Apostles example, let us desire to haue praise attend vpon virtue and goodness, and not go before it, and build it not on the sandy foundation of false shows and deceitful colours, if we mean to haue it of any continuance, but on truth, honesty, iustice, purity and the works of love: whatsoever things( saith he) are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things 
Phil. 4. 8.  are of good report, if there be any virtue, or if there be any praise, think on these things.  
Finally, as we are to desire honor and praise for that which 
§. Sect. 9. That we ought to affect such honours as are moderate and proportionable to our deserts.  is honest and praiseworthy, so in respect of the measure they should be moderate, and in some proportion fitted to our virtues and good parts; for as it is impious to desire praise, for that which is evil; so is it unequal and unjust, to affect great honors for small deserts, and proud ambition, to desire to be preferred before those who far exceed us in virtue and goodness. In which respect we are carefully to take heed of self-love, which makes us to amplify our own good parts, and in comparison of them to extenuate other mens, and causeth us to look( as it were) thorough a trunk of a far unequal bore, turning the small end to our neighbours virtues, which scanteth them to our sight, and maketh them appear less and fewer then they are; and the great end to our own, whereby our sight is so enlarged that wee see all and more too. But above all things let us take heed, though we be never so excellent, that we suffer and admit those praises only which belong unto men, not daring or presuming to encroach vpon Gods titles and royalties. In which respect Herod offended, when he assumed unto him the praise due to his Creator; and the Heathen Emperours, whose pride made 
Act. 12.  them forget their mortality, and to aspire unto divine worship. And thus( as I take it) doth this flattering age offend, which gives unto Princes and great personages the highest and most transcendent titles of virtue and goodness, as most mighty, most excellent, most high, most gracious, most divine and such like. Which howsoever they may be excused, that they are not given them absolutely, but comparatively 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 leave none that are higher for God himself; and because men hereby in show and sound of words match themselves with him, which being at least an apparance of evil, Christians ought to avoid. For whereas it may be alleged, 
Psal. 82. 1. 6.  that Princes are said in the Scriptures to bee Gods; to this I answer, that this name is attributed unto them, not in respect of any thing in their persons, but onely in regard of their office and ministery; because they stand in the place of God, as his Vicegerents and deputies, and therefore they haue his title, seeing they sustain his person: in which sense also the Lord saith unto Moses, that he had made him Pharaohs God, that is, his own deputy and ambassador unto him. Neither in this respect is this title given onely unto great Princes, but is common with them unto any inferior 
Exod. 21. 6.& 22. 8.  Magistrates, as appeareth in other places. And therefore this title given unto them in respect of their calling and office, excuseth not those, who give unto them Gods peculiar attributes, in respect of their persons; in which regard if any should give the title of God unto any mortal man, he should commit horrible blasphemy, and sacrilegious impiety.  
But as honour ought not to bee sought unmeasurably in 
§. Sect. 10. That honours ought not to be immoderately desired.  respect of the quantity; so neither immoderately, and over greedily in respect of our affection: in regard whereof wee should rather haue it pressed vpon us, then snatch it with violence; and rather stay till it come voluntarily to attend vpon virtue, then to sand for it in post hast; or to compel it by force to perform this duty: for as it is not to be rejected when it proffereth it service, so it is not to be pressed hereunto, lest we make it slavish and base, which in it own nature is free and generous. To this purpose Augustine adviseth us, that we should not wholly accept, nor wholly reject, all that honour which is offered unto us; for he that despiseth all honour and famed, for his good parts, and for that which he hath well done, seemeth to abase, and not thankfully to aclowledge the gifts of God, which is not agreeable with piety; and on the other side, he that embraceth all that is offered, doth not a little exceed the bounds of modesty. And as we 
Non magnanimitatis est magnos petere honores said contemnere. Aug. de civit. dei. lib. 5. Phil. 4. 8. Laus humana non appeti a rectè faciente, said sequi debet rectè facientem. Aug. de Serm. Domini. Bonum est laudari, said praestantius est laudabilem esse. Senec.  are not to do good actions purposely to this end, that wee may haue the praise of men, for then we shall haue the hypocrites reward; but for love of God and goodness, and to advance his glory: rather affecting to do those things which deserve famed, then the obtaining of famed itself; because honour must be the fruit and effect of well-doing, and not the motive or final cause; and( as one saith) It is good to be praised, but better to be praiseworthy: So on the other side when we haue done virtuously and to good ends, and haue due commendation attributed unto us, wee are not to neglect or despise it; for this were to show no true humility, but contemptuous pride, and disdainful arrogancy, whereby men attribute so much to themselves, that they care not what others think of them. Yea seeing honour is the reward wherewith God even in this life crowneth virtue, it is altogether as unlawful to reject his gift when he proffereth it unto us, as ambitiously to desire it before it is offered. Which moderation if wee would observe in our affection, it behoveth us first, to observe this golden mean in our judgements: for as on the one side we are not basely to esteem of honor and a good name, lest we reject it, when it is lawfully offered; so on the other side wee are not to ouerualue it, esteeming it of greater worth and excellency then Gods spiritual graces, or the glory of his kingdom, lest the gaining of this which is but imperfect and of momentany continuance, wean our hearts from that which is most absolute and eternal.  
And if we neither ouerualue it in our judgements, nor too 
§. Sect. 11. That good means onely must be used for the obtaining honous▪  eagerly pursue it with our affections, then will it also follow, that we will use only good means for the obtaining of it: for even common reason will teach us, not to hazard things which we esteem of such infinite value, for the obtaining of those which in comparison wee do but meanly respect. Whereas contrariwise when as wee ouerprise honours and preferments, and too much set our hearts vpon them; it is a strong tentation to move us, to the use of wicked and unlawful means, for the compassing of them, when as those which are lawful fail; as wee may see in the example of cain, Abimel●ch, Absalon, Haman and many others. And thus ordinarily men offend who affect their own praises by others dispraises, and grace themselves by the disgrace of their neighbours, treading vpon the necks of those, who are better then themselves, that they may serve as steps whereby they may rise into the seat of honour. And so likewise they who labour to advance themselves by machiavellian policies, treachery, falsehood, hypocrisy and deceit; not caring how dishonest the means be, nor how foul the way, so they may at their journeys and come to the palace of honour, and attain unto the glory of the world. But among many other, I cannot omit that usual course of bribing, so much practised in these daies; whereby men blushy not to aspire unto all preferments, although it were so odious even to the very Heathens, who had nothing but the light of nature to guide them, that they made laws against this ambition, condemning him who aspired by gifts to honours and preferments, in an hundred pieces of gold, and with perpetual infamy and disgrace. And yet among us who profess christianity, 
Lex Julia.  no way so commonly leadeth to the palace of honour as this silver street. But if we would haue our honours lawful, so as wee may haue true comfort in enjoying them, we must avoid all these wicked courses, and use onely those means which are lawful and honest for the procuring of them.  
Furthermore, if wee would haue our honours good and 
§. Sect. 12 That we must not propound our own honor as our chi●fe and main end.  lawful unto us, we must not in our courses and actions propound them as our main and principal ends, but always make them inferior and subordinate to the glory of God, setting that before us as our chief and last end, in all our 
Laudari hand metuam, nequ● enim mihi cu●nea fibra ●st: said recti finemque extremumque esse recuso. Euge tuum et bellè, &c. Pers. Sat. 1. Mat. 5. 16. 1. Cor. 10. 31.  words and actions, and only desiring our own famed and reputation, as it doth like an humble handmaid attend vpon it. And this end our saviour propoundeth, willing us, to let our lights shine before men, that they seeing our good works may glorify our Father which is in heaven: And his holy Apostle chargeth us, that whether we ●ate or drink, or whatsoever wee do, that all be referred to the glory of God. Now this we do, when as finding our actions tending to the aduancement of Gods glory, we resolutely go forward in them, although that they tend to our discredit and disgrace among men, not caring who speak evil of us, so that we be assured that God approveth us; according to the example of the Apostle, who constantly went forward in his Christian course, by honor and dishonour, evil report and good report. And when as holding on 
2. Cor. 6. 8.  in this way, wee are dishonoured among men, yet shall wee haue no want of honour, seeing the Lord himself will be our glory, and lift up our heads, when as men seek to tread us underfoot, as the Prophet david speaketh. Whereas on the other 
Psal. 3. 3.& 62. 7. Mat. 6. 2. 7. Gal. 1. 10.  side, if we chiefly aim at our own praise, we shall haue the hypocrites reward; if we affect popularity, and seek in the first place to please men, that so we may be had in honour and esteem, wee shall haue little comfort by it, seeing wee plainly show hereby, that wee are not the seruants of Iesus Christ; if we love the praise of men, more then the praise of God; and thus immoderately seek the praise one of another, 
joh. 5. 44.  wee are destitute of true faith, as our saviour telleth vs.  
Finally, if we would haue our honours good and lawful, 
§. Sect. 13. We must not let honour rest with us, but return it wholly unto God.  we must not let them, when they are ascribed unto us, rest with us; but return them wholly unto the Lord, from whom we haue received whatsoever is commendable, and praiseworthie in vs. And as bright shining and golden vessels, do not retain the beams of the sun which they receive, but return them back, and double them by reflection; so having from the sun of righteousness these bright beams of his grace and virtue, not onely to warm our hearts, ●ut also to shine in our words and actions, we are to reflect them back again with all praise due unto them, seeing from him alone we haue received them. For every good and perfect gift 
Iam. 1. 17. 1. Cor. 4. 7.  cometh from him; and what haue we that we haue not received, from this fountain of all goodness? And as the riuers receiving their fullness from the Ocean, pay their tribute by returning their streams unto it back again, which homage if they should deny to yield, their swelling waters would bear down their own banks, and drown the country: so we receiving from the infinite ocean of all goodness, whatsoever fullness wee haue of grace and virtue, and the praises which are due unto them, are by humble acknowledgement and thanksgiving, to return unto him the whole honour of them; which tribute if we refuse to pay, and show our rebellion against our great Lord, by encroaching vpon his right, thinking to grow rich by robbing of him, and keeping all to our own use; these gifts thus retained, will make us but to swell with pride, and breaking down the banks of modesty and humility, will not onely empty us of all grace and goodness, but make all our good parts we haue, hurtful and pernicious unto all that are about vs. And therfore let us, when God giveth us his graces, and the honour due unto them, cry out with the people of God: Not unto us O Lord, not unto us, but unto thy name give the glory, for thy 
Psal. 115. 1.  loving mercy, and for thy truths sake. Let us when wee are fruitful in the works of piety and righteousness, confess with the Apostle, that it is not wee, but the grace of God that 
1. Cor. 15. 10.  dwelleth in us; and when we haue these crownes of honour bestowed on us for our virtues and good parts; let us with the four and twenty Elders, cast them down at Gods feet, before his throne, acknowledging him alone worthy, of all 
Apoc. 4. 10. 11.  honour, glory and power, because he is the author and creator of all goodness; and with the blessed Angels and Saints, cry out aloud saying; Praise and glory, and wisdom 
Apoc. 7. 12.  and thanks, and honour and power, and might, be unto our God for evermore, Amen. For the fuller our mouths are of Gods praises, and our hearts of humility and thankfulness, the more will the Lord enrich us with his graces, and power into our minds and souls, the precious oil of virtue and all goodness, when the wind of pride and vainglory is quiter expelled.  
Lastly, that our honours and good name may be unto us 
§. Sect. 14. We must employ our honours unto good uses.  truly good and lawful, we must, when we haue them, employ them to good uses, and make them serve not onely for the aduancement of Gods glory, of which I haue already spoken, but also to the good and salvation, both of our neighbours and ourselves; as namely, wee ought to use all the love, authority and credit which we haue with them, as cords to pull them back in the headlong course of sin, and as allurements to entice them to follow our example, in those virtues and good parts, for which we are so commendable. And for ourselves, when wee consider that God by furnishing us with his gifts and graces, hath made us not onely esteemable in his own sight, but also honourable among men; let this rich reward make us to yield unto God all thankfulness and obedience: let this our credit and reputation make us careful in avoiding all sin, whereby our honour will be blemished and impeached; and let this garland of earthly honour serve to encourage us, more cheerfully to run on in our Christian race, that so also we may obtain that precious and heavenly crown of everlasting glory.  
And thus haue I set down the cautions which are required 
§. Sect. 15. That lawful honours are to be desired for Gods glory.  unto lawful honours, which being observed, they are good and warrantable; and therefore to be moderatelie desired if wee haue them not, and duly esteemed if wee haue them. Neither is it to be esteemed true humility, but stupidity and senselessness, not to be affencted with the sweet odour of a good name. And howsoever ambition, vain glory, and worldly and carnal honours, are to bee contemned of all Christians, as we shall afterwards show, yet these lawful honours, famed and reputation, wherein the former conditions are observed, both in compassing and using 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 own salvation. For when as we shine gloriously in the eyes of men, in the light of a godly life, then is our heavenly Father glorified, as our saviour telleth us; both because he is 
Mat. 5. 16.  the author and fountain of all these graces and good gifts, and our Lord and Master, under whose rule and government wee thus profit in virtue and goodness: and also because whatsoever praise we haue of men, we thankfully return it unto him. even as contrariwise when as we dishonour our 
2. Sam. 12. 14.  selves by our sins, we also cause the name of the Lord to be blasphemed and evil spoken of by those who are strangers to his grace. And therefore though there were no other reason moving us to seek this honour and good report, yet this were sufficient, that by it our heavenly father is also glorified, though we did not respect our famed, for our own sakes, yet for Gods sake we must respect it, because our discredit doth also tend to his dishonour.  
So also wee are to desire and esteem this lawful honour 
§. Sect. 16. That we are to desire lawful honours for our neighbors good: and first because thereby he doth his duty. Rom. 12. 10. 1. Pet. 2. 17.  for our neighbours good; first, because performing a duty enjoined 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 superior unto us in gifts, and that wee should aclowledge and give due respect to his graces wheresoever wee find them; and in the ninth Commandement, that we should be careful in preserving the famed and reputation of our neighbours; the Apostle also chargeth us, that in giuing honour, we strive to go one before another; and that we should honour all men, love brotherly love, fear God and honour the King. And to his Commandement the Lord hath added the promise of long life, as a type of life everlasting, and the earthly Canaan, as a pledge of our heavenly inheritance, of which it is a most manifest sign that we are heires, when as we love, reverence and respect the children of God, for those gifts and graces which wee see shining in them; as appeareth in the fifteenth psalm, where it is made a mark of one that is to inherit Gods kingdom, to contemn a vile person, or a desperate sinner, and to honour them that fear the Lord. And 
Psal. 15. 4.  therefore when our neighbours do thus respect and reverence us, for our virtues and good parts, we are exceedingly to rejoice, not onely in respect of God, because his will is done on earth, or ourselves, because wee are adorned with this crown of virtue; but also in regard of our neighbours, from whom we haue this honour, because they perform that duty which God requireth of them, and thereby manifest that they shall be partakers of his promises, and heires of everlasting life.  
Secondly, we are to desire this honour and good esteem 
§. Sect. 17. We must desire lawful honour that our neighbour may be thereby edified.  for our neighbours sake, that he may thereby bee edified, when as he not only seeth our good example, but also liketh and approveth it; for it is a notable degree to the embracing of goodness in a mans self, when he beginneth to honour and reverence it in another. Besides, there is always with this honour and respect, great authority joined in the party who is thus honoured, over him who yeeldeth it unto him, which is not forced, but willing and voluntary; and this is very effectual and powerful to draw men unto all good and religious courses, because it procureth audience and respect unto their words and persuasions; and therfore we ought carefully to maintain our honour, that so we may also preserve our authority, for the good and edification of our brethren, in which respect, the Apostle chargeth timothy and Titus to preserve their credit from contempt, that so 
1. Tim. 4. 12. Tit. 2. 15.  having more authority with the people, their ministery might be more effectual to persuade them to embrace the truth, and follow good and virtuous courses. Whereas contrariwise when a mans credit is impeached, and his good name blemished, he loseth al authority and means of doing good: either by persuading to that which God requireth, or indisswading from sin; seeing no man is willing to receive his physic, of whom the famed goeth, that he hath long had the same disease, and cannot cure himself.  
Lastly, as we are to preserve our good name and credit for 
§. Sect. 18. That we must preserve our honour and good name to avoid scandal.  the edification of our brethren; so also to preserve them from scandal, lest taking offence at our lives, in regard of the ill rumours they hear of us, they also grow to dislike our profession and religion. The consideration whereof should move all Christians, to an earnest care of preserving their good name and reputation, not onely by avoiding sin, but also all appearances of evil; because in this case supposed evils, rumours and jealousies do as much offend our brethren, casting down the weak, grieving the strong, and hardening those who are not called, as those which are truly and really committed. And thus it appeareth that we ought to haue 
Nobis necessaria est vita nostraa, lijs fama nostra. Aug. de bon. viduit. cap. 22.  great care of our famed and reputation, in regard that it is a notable means of our neighbours good. To which purpose one saith, that a good life is necessary unto us, and a good name necessary unto 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 cruel and uncharitable is their conclusion, who affirm that they will approve their actions to God and their own consciences, and not at all care what men speak or think of them, seeing the wounds which they suffer in their reputation, without ever warding them off, do through their names pierce into the consciences of their neighbour, and oftentimes wound their souls to the very death, for which Christ Iesus  shed his precious blood.  
And as we ought to seek this lawful honor and good report, 
§. Sect. 19. That we ought to desire honour for our own sake, that it may revive and refresh vs. Hec dvo sectemur, nitorem bonae conscientiae et odorem bonae famae.  in regard of God and our neighbours, so also in respect of ourselves: neither is it enough that we haue the shining brightness of a good conscience, unless wee haue also the sweet odour of a good name: because by this sweet perfume, not only the standards by are refreshed, but also our own spirits revived, and our hearts cheered, so as we may with more comfort and courage hold on and proceed in our good courses: for as not only the sight or remembrance of the crown or prise, but also the applause of the standards by refresheth the spirits, and giveth strength to the limbs of those who run in an earthly race; so also in the running of our spiritual race, not only the remembrance of the crown of glory, which they that run shall obtain, but also the commendation of the godly and faithful doth exceedingly revive and strengthen us, to continue constant in our course unto the end. And therfore considering how weak and faint we are, in so much as we are daily ready in ourselves to slacken our place, stand still, or turn back again; it behoveth us to desire, and much to esteem this and all other good encouragements and comforts, whereby we may be strengthened and helped forin running this Christian race of righteousness.  
again, we are bound by the Commandements of God, 
§. Sect. 20. That we are bound by Gods Commandement to preserve our honour and good name.  to do all that we lawfully can to obtain a good name, and to preserve our honor and reputation among men: for whereas we are commanded to honor our parents, under whom are understood all superiors, whether it be in government and authority, or in Gods graces, gifts and virtues; we are also enjoined to haue the like care of our own honor, when there is this superiority in ourselves, because charity beginneth 
1. Tim. 4. 14  at home; and our own love is the rule of that love which we owe to others: whereof it is that the Apostle chargeth timothy 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 wanting to the famed and good report of our neighbours: it is also commanded that we be alike careful to keep our famed and reputation, without blemish or impeachment; or else we transgress the commandement of almighty God, and wound our own consciences with sin: for as he is guilty of the breach of the sixth Commandement, who is wanting unto himself, in the means of preserving his own life, and of the seventh who doth not use all good means to preserve his own chastity; so likewise of the fift and ninth Commandements, who hath not a lawful& laudable care of preserving his own honor and reputation. And hereof it is, that because neglect of our famed is a sin, and sin is Satans snare, wherewith he catcheth& entangleth us; therfore the Apostle saith, that a Bishop must be well reported of, even of them which are 
1. Tim. 3. 7.  without, lest he fall into rebuk, and into the snare of the divell. And thus haue I shewed both what is required to lawful honour, and the reasons which should move all to desire and esteem it, to the end that those reasons which shall hereafter be brought to persuade to the contempt, and show the vanity of worldly and carnal honors, may not make us neglect the good with the bad, or despise that which God would haue us to value and desire, for want of due distinction.   

CHAP. III.  
Of riches, and that they are good in themselves, and indifferent in respect of their use.  
having spoken of honours and of their lawful 
§. Sect. 1. That riches are good in their own nature.  use: in the next place we are to speak of riches, which also are in their own nature good, as being the creatures of God, whose goodness was approved by his own 
Gen. 1. 31. Gen. 2. 11. 12.  testimony: neither were they only good in the state of innocency, but even after the fall, seeing in the Scriptures they are said to be the 
1. Tim. 6. 17. job 42. 10.& 1. 21.  gifts of God: for so it is said, that God gave job his wealth; and the Lord professeth, that he gave unto the Israelites their 
Hos. 2. 8.  corn, and wine and oil, and multiplied their silver and gold: yea they are not only said to be gifts, but benefits and 
Deut. 28. 2. 3. 4. 16. 17. Psal. 112. 1. 3.  rewards, which God promiseth to bestow vpon them that serve him, as we may see at large in the book of deuteronomy; and threateneth it as a punishment of sin to deprive 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 
Pro. 10. 22.  blessings of God: so the Wise man saith, that the blessing of the Lord maketh rich, and he doth add no sorrows with it: and thus it is said in the Scriptures by a usual phrase, that God 
Gen. 26. 12. 39. 5. 30. 27. job 42. 12.  blessed those who were enriched, and so they waxed rich. And as the Lord bestowed riches as his gifts, benefits and blessings, so he required that they should be offered unto him again in sacrifices and oblations, and vouchsafed unto them this honor, to haue his 
Exod. 35. 5. 6.  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 unto them true benefits and blessings, as 
Gen. 13. 2. 24. 35. 26. 13. 26. 7. job 1. 3.  Abraham the father of the faithful, isaac, jacob, job and many others, who did not only possess these gifts of God, but also by the holy use of them, glorified him, and were the better enabled to all good and Christian duties.  
But howsoever these riches are good in their own nature, 
§. Sect. 2. That riches are mutablie good, and of no great excellency.  and as they proceed from God the fountain of all goodness, yet they are not absolutely and immutably good, but subject to alter their nature according to their owners, and to bee corrupted and abused by mans sin, who hath them in possession: and therefore howsoever they are good, yet in respect of the degree of their goodness they are but of low and mean nature, and of little worth and excellency, if they be compared with Gods spiritual graces, or the eternal joys 
1. Tim. 4. 4. 1. Tim. 6. 18. Phil. 3. 7. 8.  of his kingdom. For howsoever the Apostle Paul accounted these creatures of God good and profitable helps, for the performance of the works of mercy; yet comparing them with the spiritual riches of Christ and all his benefits, he esteemed them no better then dross and dung, yea loss in respect of the other. And this may further appear in that the Lord doth appropriate his spiritual graces as his chief jewels unto his own children and seruants; whereas he giveth riches as common gifts both to the good and bad, and more commonly and in greater measure to wicked worldlings, then to those who truly fear him. And with this argument one concludeth, that riches are not absolutely good, or 
Chrysost. in Matth. 28. Homil. 91.  of any excellent nature: For( saith he) if gold had been good absolutely, without question Christ would haue given it to his Disciples, vpon whom he bestowed gifts of unspeakable value; but he was so far from giuing it them, that he did prohibit them to haue it: and therefore the Apostle Peter was not onely not ashamed of his poverty, but also seemeth to glory in it, saying, silver 
Aug. in Agg. ●. Homil. 30. tom. 10.  and gold haue I none. So another saith, that riches are given by God both to the good and evil, lest they should be thought evil, or a good of any excellent nature. If( saith he) gold and silver were given only to the good, they might rightly be thought to be of some eminent goodness: and if they were only wanting to the evil, poverty might seem a great punishment. And if they were only wanting to the good, poverty would seem blessedness. But 
divitiae dantur bonis, ne putentur mala; malis▪ ne putentur bona; multis, ne putentur magna.  now that we may know that gold may lawfully be possessed, the good haue it, and that it may appear that it is not the cause of their goodness, the wicked also enjoy it, &c. & therefore God hath distributed gold& silver unto men, as being good in their own nature, although they be no chief or great good, but in their mean degree and order, set forth the praise of God the Creator of the world.  
Yea so far are they from any absolute, eminent and perfect 
§. Sect. 3. That riches are of an indifferent nature in respect of their use.  degree of goodness, that they are to us but of an indifferentnature, good to the good, who use them well; and evil to the evil, who abuse them unto sin, making no man that hath them by their own virtue and power either the better or the worse, but are good seruants when a good mind ruleth 
divitiae perinde sunt vt illius animus est qui ea possidet; qui uti scit, ei bona sunt; illi qui non utitur rectè, mala. Terent. in H●auton. Eccles. 39. 26. 27.  them, and wicked tyrants over an abject and base master. To this purpose the Son of sirach saith, that the principal things for the whole use of mans life, are water, fire, iron, salt, meal, wheat, hony, milk, the blood of the grape, oil and clothing. And all these things are for good to the godly, but to the sinners they are turned unto evil. With whom Augustine agreeth, Thou desirest( saith he) to haue gold and silver, and they are I assure thee good, but not unless they be well used; and thou canst not use them well if thyself be evil: and hereby gold and silver are 
Aurum& argentum habere vis. Ecce& hoc dico bonum est, said si benè vsus fueris, &c. Aug. Serm. 12. tom. 10. col. 57.  evil to the evil, and good to the good, not because they do make them good, but because finding them good, they communicate with them in their goodness. They are not therefore absolutely good( like Gods spiritual graces) for then they would make us good, but of a mean and indifferent nature, good in their own nature, but much corrupted through the fall of Adam.  
nevertheless, to those who are raised by Christ and are 
§. Sect 4. Riches are truly good to the regenerate who haue a right use of them.  renewed and regenerate by his Spirit, they are truly good, both as they are encouragements to stir them up to thankfulness and obedience, and means and instruments of performing that good to which they are encouragements: and finally, as they are unto them pledges of Gods love, and earnest pennies of their salvation. For the faithful receiving these gifts and blessings from God, and having nothing to return unto God in lieu of al his benefits, do take up that wholesome cup of thanksgiving, and do praise the name of the Lord, 
Psal. 116. 13.  and labour to express their thankfulness in al holy obedience to his will, being encouraged with these rewards, the which in our estimate judging according to sense, and too much respecting things present, are precious and of great worth: for howsoever in truth these earthly things being compared with Christ and his spiritual and heavenly graces, are as the 
Phil. 3. 7. 8.  Apostle reputeth them no better then dung, yet in regard of our weakness, and too much love of these earthly things, we are more encouraged with them to do God service then with better gifts, and our minds already inclinable to goodness, being manured with this earthly dung, become more fruitful in obedience: as the old wily Serpent cunningly observed; Doth job( saith he) serve God for nought? hast thou not 
job 1. 9. 10.  made an hedge about him, and about his house? and about all he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land.  
And as they encourage Gods seruants to do good, so are 
§. Sect. 5. Riches are the instruments and means of well doing. Basil. de Inuid. Homil. 11.  they unto them instruments of well doing, and helps and means, whereby they are the better enabled to accomplish their godly and Christian desires. To which purpose one saith, that riches, power and strength having in themselves no true felicity, are the instruments of virtue to those that use them well, and therefore he is a wretched man that abuseth them; like unto him who taking into his hand a sword to fight against his enemies, doth turn the point thereof against himself for his own destruction. But especially we are hereby enabled to perform the works of mercy and of Christian liberality, in helping the distressed and relieving the poor: in which bounty and beneficence wee more resemble our Creator, then in almost any other virtue. And howsoever virtue and true godliness doth not consist chiefly in the outward fact, neither are any excluded from it through the want of external things; for a man is to be esteemed bountiful who hath a bountiful heart, and is esteemed of God a liberal benefactor to the poor, who hath a large mind and a ready hand to give, though it be out of small ability, as appeareth by the example of the poor widow casting in her two mites, and in Christs promise of reward to him that should give but a cup of could water to any of his disciples: yet herein rich men haue a privilege above others, in that they haue means to express and show their bounty, and to give a visible testimony of their invisible virtue, in actual relieving of the poor, whereby they outwardly receive much good, and the glovers inwardly much comfort. And thus the Apostle would haue 
2. Tim. 6. 17. 18.  rich men charged above others, to do good, and to be rich in good works, and ready to distribute and communicate, laying up store for themselves, a good foundation against the time to come, that they may obtain eternal life. And our saviour Christ willeth 
Luk. 16. 9.  them, to make unto them friends with the riches of iniquity, that when they should want, they might be received into everlasting habitations. To this purpose one saith, that gold is reputed 
Aurum bonum est, non quodte faciat bonum, said vnde facias bonum. Aug. in Mat. 7. Serm. 5. tom. 10.  good, not because it maketh us good, but because it enableth us to do good. Neither is it to be doubted( saith another) but that a wise man hath more matter and larger scope of showing and laying open his mind in riches then in poverty: for whereas the chief virtue to be shewed in this, is to bear it with patience and not to sink under the burden; in the rich estate he hath a large field wherein he may show his temperance, liberality, diligence, disposition and magnificence. A wise man will not despise himself, though he be of a dwarfish stature, but yet he would rather choose to be of a manly and tall pitch; he will show the power of his wisdom in a 
Senec. de. vit. beat. cap. 22.  wearish body, or having but one eye, but yet he would rather haue a body strong and perfect, and yet so, as knowing that he hath a stronger thing within him; he can bear with sickness, but he wisheth health. For there are some things which although they be but small in comparison of the chief parts, so that they may be taken away without the ruin of the principal good, which notwithstanding add some thing to the continual ioy that springeth out of virtue. And thus 
descant non in facultatibus crimen h●rere, said in iis qui uti nesciunt, &c. Ambros. in Euc. 9.  riches do affect him and make him cheerful, as a prosperous wind doth him ●hat saileth, and as a faire day and a sunny bank in the could of winter. Let therefore no man altogether reject riches, because others abuse them unto sin, seeing the fault is not in riches themselves, but in those who do not know how to use them: for as they are hindrances to wicked men, so they are furtherances to the good, whereby they are set forward in the course of virtue. Finally, these riches are to those that use them well, not only good in themselves, but also pledges of Gods love, and of our eternal inheritance in his kingdom; for they who haue been faithful in these small things, shall be made rulers of much; they who haue well used these earthly talents, they shall enter into 
Mat. 25. 21.  their masters heavenly joys, as our saviour teacheth us; and thus were the holy patriarches by the possession of earthly riches assured, as by types and pledges, of the eternal treasures in Gods kingdom; by long life, of life everlasting; by Manna in the wilderness, of that heavenly food which never perisheth; and by the possession of the earthly Canaan, that they should for ever remain in the spiritual Sion, and heavenly jerusalem. And therefore david concludeth, that because God had bestowed on him the blessings of this life, he would without question continue unto him his love, and make him to dwell with him for ever in his heavenly habitation. 
Psal. 23. 6.   
And thus it appeareth that riches are the good blessings 
§. Sect. 6. The reason of the following discourse.  of God, to those that are good, and haue also a good use of them. The which point may seem to need little proof, or enforcing in this covetous age, wherein the most men esteem riches their chiefest good, and seek more earnestly after them, then the glory of God, or the salvation of their own souls; but yet because Satan is ready to bring us from one extreme to another; and as he doth use all alluring enticements, to cause worldlings to fix their hearts vpon them; so when he hath to deal with a weak Christian, whose affections are weaned from the world, he contrariwise persuadeth him to hate these gifts of God, and utterly to reject them, as being in themselves unlawful to be possessed. And finally, because there haue been some so far deluded with these temptations, drawing them to this extreme, that they haue not only condemned the use of riches, and affencted voluntary poverty, but also haue persuaded others to do the like; as among the Heathens Crates a Philosopher at Thebes, a man of great riches, who when he went to study philosophy at Athens, cast a great treasure of gold into the sea, saying that he would destroy it, lest it should destroy him; whose practise jerome approveth, who also being possessed 
Hieron. ad Paulinum tom. 1.  with this conceit, runneth much on this string, abasing riches, and magnifying poverty: and in our times diuers orders among the Papists, as the begging Friars, the Heremits, and Anchorists do religiously abstain from the use of riches, and profess voluntary poverty: It shal not therfore be amiss to add some thing more concerning this point, that those who maintain this error may be convinced, and the weak conscience confirmed in the lawful use of these gifts of God.  
Let this then bee the position, that Riches are not to bee 
§. Sect. 7. That riches are not to be rejected, because they are the blessings of God.  condemned and rejected, but to bee used of them that haue them to the glory of the giver, 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 away, without contempt to his majesty who bestowed them, unless it be in some cases in which himself requireth it. again, they are( as I haue shewed) the instruments of doing good, especially of Christian beneficence, and therefore having those means granted unto us by God, we are not contemptuously to reject them, but to use these talents to the glory of our great Lord and Master who hath entrusted them to our use. So our saviour Christ doth not bid us to 
Luk. 16. 9.  cast them away, but to make us friends of them, by liberal bestowing them to charitable uses, that so we may be received into everlasting habitations. And the Apostle Paul doth 
1. Tim. 6. 17. 18. Apostolus hic in d●uitijs cupiditatem reprehendit, non facultatem. Aug. de civit. Dei lib. 1. cap. 9. Pro. 30. 8. 9.  not condemn the possession of riches, but would haue rich men dissuaded from their abuse, and persuaded to a right use of them. Yea contrariwise the holy Ghost teacheth us to pray against poverty, as being in itself so far from a state of perfection, that it is evil, and both a cause and fruit of sin: so the wise Agur prayeth, give me not( saith he) poverty, lest I bee poor, and steal, and take the name of my God in vain. And so far is he from inioyning this wilful poverty, that he commandeth us to labour and take pains in our lawful callings that we may haue sufficient, not onely to relieve 
Eph. 4. 28. 2. Thes. 3. 8. 12.  our own wants, but also that we may be able to relieve the necessities of other men. 
§. Sect. 8. Why riches are called the mammon of iniquity.   
But they object, that our saviour Christ and his Apostle calleth riches the mammon of iniquity, thorns, which choke the good seed of the word, and snares to entangle and 
Luk. 16. 9. Mat. 13. 22. 1. Tim. 6. 9.  drown us in perdition. To which I answer, that our saviour in calling them so, aimeth not at riches as they are in their own nature, the gifts and blessings of God, nor as they are possessed and used by the faithful to good purposes; but as they are abused by wicked worldlings unto sin, either by their unlawful getting of them, or as in their possession they are puffed up with pride, or trust in them more then in God himself; or finally as they commonly abuse them, as their instruments, to accomplish and bring to pass their wicked designs. And to this purpose one saith, that there is neither holiness in poverty, or fault in riches; but as luxuriousness 
Ambros. i● luke. 17.  infameth and discrediteth wealth, so holinesse commendeth poverty. And elsewhere he saith, that riches are very good to 
Psal. 112. 9. Crimen non est in rebus, said in vsu agentis. Bernard. Greg. moral. lib. 9. cap. 28.  them that know how to use them, but to him that knoweth it not, they do indeed become evil. He hath distributed and given to the poor,( saith the Psalmist) his righteousness remaineth for ever. What therefore is better then of thy riches to give to the poor, by which God becometh thy debtor, in a certain kind of godly usury. It is not therefore riches themselves, but their sinful abuse, which Christ condemneth of iniquity& evil; neither do they make a man better or worse, but as they are used. For as one saith, There are some rich whose wealth doth not lift them up in pride, but exalt them by the works of mercy; and there are some who abounding in worldly wealth, do not seek after the true riches which are of God; neither yet are in love with their eternal country, because they think it sufficient for them to be supported with these temporal things. And therefore it is not wealth that is in fault, but the corrupt affection. For all things that God created are good; but he that abuseth his goods, behaveth himself like the glutton, who through greediness killeth himself with that food, wherewith his life should be preserved. poor Lazarus attained unto everlasting 
Lazarus pauper fuit, Abraham in cuius sinum leuatus est dives fuit. Aug. in. Psal. 9. Ser. 1. tom. 10.  rest, and the rich Glutton was tormented, but yet it was rich Abraham which did hold poor Lazarus in his bosom, &c. Again, there are others who are destitute of earthly riches, and yet are puffed up in pride in their own conceit: these men wealth doth not lift aloft to make ostentation of their power, and yet the wickedness of their disposition doth place them in the number of reprobate rich men. whomsoever therefore the love of life eternal 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 up with our goods, or with our dispositions and affections. But being well used they cease to be in respect of our use of this indifferent nature, and 
Eccles. 13. 25.  become truly good unto vs. For as the son of sirach saith, Riches are good unto him that hath no sin in his conscience, and poverty is evil in the mouth of the ungodly. And the Heathen man could say, that howsoever riches are blind if they haue not the eye of prudence to illuminate them, yet they see 
Plato.  acutely when they follow wisdom.  
Secondly, they object that a Christian man is to follow 
§. Sect. 9. In what sense the Apostles are said to haue forsaken all. Mat. 19. 27. Luk. 18. 28. Phil. 3. 7. 8.  the example of Christs Disciples who forsook all, and followed Christ. I answer, that the Apostles were said to haue left all, first in regard of their estimation, when in comparison 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 affections, when as they did not adhere unto them as before time, but contemned them as base in respect of Gods spiritual graces, and heavenly treasures. Thirdly, in respect of their disposition, resolution, and readiness to leave all, rather then they would deny Christ and the profession of the gospel. In which respects our saviour likewise requireth that we should forsake, yea hate, our father, mother, wife, and children, yea that wee should deny ourselves, and hate our 
Luk. 14. 26.  own lives: not that he would haue us to do thus absolutely, for that were to sin against Gods commandements, but comparatively rather then wee should deny Christ and the profession of his gospel, when both the love of these earthly things and our love towards them, will not stand together. And in the same sense our saviour requireth that wee should forsake our riches: for the Apostles themselves who are said to haue forsaken all, did notwithstanding after this retain their goods in their possession; howsoever in regard of their extraordinary calling whereby they were tied to go out of their country over all the world to preach the gospel, they had not the daily use and comfort of them. For after that levy is said to haue left al, and to haue followed 
Luk. 5. 28. 29.  Christ; in the next words he is also said, to haue made Christ, and many with him, a great feast at his own house, the which he could not haue done, if he had forsaken all, in 
Mat. 19. 27.& 4. 20. 22.& 8. 14. joh. 21. 3.  respect of right and possession, but onely in the former respects. And Peter also who saith, that he had forsaken all, retained still his house at Capernaum, with other necessaries and provision, as were fit to give unto Christ entertainment. And so likewise, he had his nets and boats, and other necessaries for his fishing, even after the resurrection of Christ, as John recordeth. And therefore of necessity, their leaving and forsaking of all, must be understood, not absolutely and actually, but comparatively in respect of their estimation, affection and resolution of putting it in practise, when as they should be called thereunto of God. In which regard, we also are bound to forsake all, not only in disposition but in act; first, in case of Christian apology and profession of Gods true religion, when we are by persecutors put to our choice, either to leave our riches, or to leave Christ and his truth. 
Matth. 10. Luk. 14. Mark. 8.  In which respect also wee are to leave our lives, as our saviour himself in many places requireth. Secondly, when it concerneth the general good of the Church; for the common and public good is to be preferred before our own private and particular. And lastly, when as in time of grievous persecution, the necessity of many of our brethren is great, and cannot be supplied by any other means, then by selling away of our possessions, that the money may bee employed to the common use, as was the case of the primitive 
Act. 2.& cap. 5.  Church in the Apostles times.  
Fourthly, they object the saying of our saviour Christ to 
§. Sect. 10. The saying of Christ to the young man expounded. Mat. 19. 21.  the young man: If thou wilt be perfect, go sell that thou hast, and give it to the poor, &c. I answer, that this was but a particular trial which our saviour took of this young iusticiarie, who bragged that he had observed and kept the whole law of God; whereby our saviour shewed him how far he was off from that perfection of righteousness which God therein requireth, in that he had not profited thus far, as to prefer God in his love and affection before his riches, but would rather leave Christ, then leave them, if he must needs forsake one of both. That so being admonished of his own imperfections and wants, he might flee out of himself, and abandoning his own righteousness, he might rest himself wholly vpon Christ and his righteousness, for his justification& salvation. Finally, they object the saying of our saviour, that it is easier for a camel to go through the eye of an needle, 
Mat 19. 24.  then for a rich man to be saved. But the answer is easy; for our saviour 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 himself unto his disciples; Children, how hard is it for them that trust in riches, to enter into 
Mark. 10. 24.  the kingdom of God?   

CHAP. IIII.  
Of the manifold cautions and conditions which are required to the right and lawful use of riches.  
ANd thus haue I shewed that riches in themselves 
§. Sect. 1. That we must not ouerualue riches in our judgements above their worth.  are not to bee rejected and contemned, as being the gifts and blessings of God, which being well used, may be helps and furtherances unto the performance of many Christian duties. In the next place we are to consider of those manifold cautions and conditions which are required unto this lawful use, whereby they are made truly good unto us; and these are of three sorts: for either they respect the acquisition and getting of riches, or their possession, or finally their administration, bestowing, and employment. And first, in respect of their acquisition and getting, it is required that it bee christian, just and honest. In which regard wee must not who profess by our religion, that wee haue better hopes, give ourselves up wholly to the scraping and raking of wealth together, suffering our thoughts, our words and actions to be altogether spent about this subject, as being the main end at which we aim. But considering that they are not good absolutely, nor in any high degree of excellency and perfection, but of a mean and indifferent nature; we must give them their due place, and neither in our iudgement esteem them, nor in our affection love them, nor in our practise seek them above their deserts, or before Gods spiritual graces and heavenly excellencies. But as wee are 
Phil. 3. 7. 8.  in our judgements, when they come in comparison with these, to despise and contemn them, and in our affections to loathe them, esteeming them no better then dross and dung, in respect of Christ and his benefits; so neither are we in our acquisition and seeking of them, to give unto them the first place, but according as our saviour commandeth, wee must first seek the kingdom of God and his righteousness, and then 
Mat. 6. 33.  without any great care of our own, God will also minister these things unto vs. And if this bee not observed, riches which are in their own nature good, do degenerate and become evil: for as a slave is of good use whilst he keepeth his own place, and imploieth himself about his own business, but becometh intolerable, when he presumeth to seat himself above the King, and taketh vpon him to rule the Commonwealth: and as the seruant is to be well esteemed of his master, whilst in all humility he doth his duty, but becometh odious, when he takes vpon him, not only to rule him and the whole house, but as a rival wooeth his mistress, and withdraweth her heart and affection from her husband; so riches are good, whilst they hold the inferior places of slaves and underlings, and be at the owners command, to perform all good duties: but when they presume to seat themselves in the royal throne of God, the heart of man, which he hath appropriated to his own use, 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 themselves in our estimation above heaven and heavenly things; and begin to wooe our hearts from God, and our husband Iesus Christ; then they degenerating from their own nature and condition are to be despised, and with just contempt, to bee trodden and stamped under foot.  
Secondly, in gathering of riches wee must use moderation, 
§. Sect. 2. Riches must not be immoderately affencted and desired.  both in regard of our affections, and also in respect of the quantity of the riches themselves. In respect of our affection in seeking, wee must first avoid that purposed resolution of worldly men, of becoming rich. For vpon this will follow a desire of using unlawful means, when as lawful are wanting; and so whilst we get wealth, wee shall lose our souls, and lye open to all Satans snares of temptations, when they are covered with the alluring bait of profit. And this the Apostle plainly affirmeth: They( saith he) that will be rich, fall into temptations 
1. Tim. 6. 9. 10.  and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction. For the desire of money, is the roote of all evil, which while some lusted after, they erred from the faith, and pierced themselves thorough with many sorrows. There must therfore be in our will& desire, a Christian moderation and indifferency, whereby we wish to attain unto riches, if God grant lawful means, and can be content to be without them, if these honest and just means be wanting. Secondly, as our desires must be moderate, so also our hast in compassing them, being content to stay our time, and to wait the Lords leisure, till he blesseth our labours with fruitful increase; for otherwise, if as soon as Satan hath set out a booty, we presently go a foraging, and run vpon it without fear of any danger, we shal suddenly fall into his ambushments, and by over hasty pursuit of our pray, make our souls a pray to this destroying enemy. And of this the Wise man forewarneth us, that wee may avoid these stratagems of the divell: He that( saith he) maketh hast to bee rich shall not be innocent. And a little after: A man with a wicked 
Pro. 28. 20. 22.  eye hasteth to riches, and knoweth not that poverty shall come vpon hin. And in another place: An heritage hastily gotten at 
Pro. 20. 21.  the beginning, the ena thereof shall not be blessed. Of this hast therefore let us take heed, and before we seize vpon riches, let us consider well of the means whereby they are to bee compassed, and seriously view them before wee swallow them, lest Satan hath hide a hook under this bait; and seeing riches are thorns let us not suddenly catch hold of them, lest they wound our hands, but take hold of them daintilie, and with great wariness. Thirdly, wee must seek 
Pro. 27. 20. 30. 15.  them with quiet and contented minds, and rest satisfied with that proportion which God alotteth unto us; and not seek after them, with an unsatiable appetite, which the more it hath, the more it coveteth, like those who are sick of the dropsy, who the more they drink, the more they thirst; or like the horseleeches, the grave and hell, of which Salomon speaketh, which cry, give, give, and are never satisfied. But of this I shall speak more afterwards. Lastly, we must affect the attaining of riches onely by such means as are lawful, and warranted in the book of God; that is, we must seek them in a lawful calling, and by honest courses, not at all coveting them, when as we cannot thus attain unto them. In the former respect it is required, that we live in a lawful calling, and therein that we get our riches, and not by playing, game, and such like courses, condemned by the laws of God and men. Neither must we labour after wealth, by encroaching vpon other mens callings; for it is not lawful for a minister to enrich himself by following the calling of private men, no more then it is lawful for them, to enrich themselves by taking vpon them the calling of a minister. But every man ought to abide in that vocation whereunto he is called of God, as the Apostle requireth. And for the other, 
1. Cor. 7. 20.  we ought in this lawful calling, to use onely lawful means to attain unto wealth, expecting and waiting for Gods blessing vpon them, and not after the fashion of the world, use those which are wicked and unlawful, when those which are lawful fail. As for example, wee must avoid violence, wrong, oppression, extortion, cruelty, as also all manner of fraud, deceit, and crafty courses, whereby wee cirumvent and endamage others, to enrich ourselves. For as the son of sirach saith, Riches are good to him that hath no sin in his 
Eccles. 13. 25. and 31. 8.  conscience, and the rich man is blessed which is found without blemish. Whereas contrariwise, those who seek to compass riches by evil courses, what do they else but flee from God, and seek to haue their desires satisfied by the divell? What do they but by gaining a little earthly pelf, hazard their own salvation, & what will it profit them to gain the whole world and to lose their own souls? as our saviour Christ speaketh. To 
Mark. 8. 36.  this purpose the Heathen Philosopher speaketh excellently: A wise man( saith he) may haue great riches, being not wrongfully 
Senec. de beata vita, cap. 23.  taken from any, neither defiled with strange blood, gotten without injury, without any dishonest courses; of which there is as honest a passage and egress, as they had an entrance, at which none groaneth and repineth but the envious and malicious: let them be sifted and examined as much as you will, and they will prove honest. In which when as there are many things, which all could desire to be their own, there is nothing which any man can say it is his own: such an one will not reject the benignity of providence, and will neither glory nor blushy in his patrimony gotten by honest means, &c. And as a wise man will not admit a penny ill gotten to come within his doors; so he will not refuse and cast out great riches, the gift of providence& the fruit of virtue. For why should he envy them a places let them come and spare not, let them take up a lodging with him: he will neither boast of them, nor hid them; for that were a sign of a mind ignorant how to use them, this of a mind base and fearful, as though he hugged in his bosom a thing of great price. He will not( I say) cast them out of doors. For then what should he say, are you unprofitable? or do not I know how to use you? but as though he could go a journey 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 custody, but as a thing which is light and ready to fly away: neither will he suffer it to be troublesone either to any other or himself, but he will bestow it, either to the good, or to those whom he is in hope to make good.  
And thus much concerning the moderation of our affections 
§. Sect. 3. Of the quantity of riches which is to be desired, that is, so much as is necessary.  in seeking riches: in the next place we are to consider of the quantity of our riches which is to be desired and sought after: in which regard riches are either necessary, sufficient and plentiful, or abundant and superfluous. The necessity of riches either respecteth a mans nature or his state: the necessity of nature is, that a man haue things necessary to sustain and preserve nature, as food, apparel, 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 raiment let us therewith be content. And these necessaries 
1. Tim. 6. 8.  every man is bound to desire and seek after, both that 
1. Thes. 4. 12. 2. Cor. 12. 13.  nothing be lacking unto him for the preservation of his life, and also that he be not chargeable unto others. The necessity of state, place or calling, either respecteth himself or others. unto the former is required that a man haue not only things fit to sustain nature, but to maintain him according to his place and calling; in which a greater or less proportion is necessary, according to the dignity or meanness of a mans quality or condition. And thus a noble man hath need of a large allowance to maintain him according to his nobility, and a King more, to maintain his royalty: and thus besides necessaries belonging to nature, scholars& students haue need of books, and artisans of tools. In respect also of others, riches are necessary either to maintain those which are committed to a mans charge, or others who are not under his government: for the former, the father is bound to maintain, not only himself, but also his children, the master his family, the Magistrate his officers; of which a man ought to haue as great a care to provide them necessaries according to their several conditions as himself; and therefore is bound in conscience to desire and seek after the means, whereby he may be enabled hereunto. For as the Apostle saith, If there be any that provideth not for his own, and 
1. Tim. 5. 8.  namely for them of his household, he denieth the faith, and is worse then an infidel. And this care was in jacob, where he saith to Laban, When shall I travail for mine own house also? and in the 
Gen. 30. 30.  good housewife described in the proverbs, who was diligent to provide necessaries not only for her husband and children, 
Pro. 31. 15. 21.  but also for all the rest of her family: yea this care was in our saviour Christ himself, who had a purse to keep the money which was fit for the common store, both for himself, his disciples, and the poor; which as one observeth, was not a peny-pouch, but a bag so big that it needed a bearer. And this provision of necessaries ought not onely to be for 
joh. 13. 29.& 12. 6.  the time present, but also for the time to come: for the learning of which lesson the sluggard is sent to the Pismire to to learn providence, seeing shee in the summer provideth 
Pro. 6. 6. and 10. 5.  food for winter; which who taketh out and practiseth, is called the son of wisdom. Neither ought a man thus to provide for his charge, that they may haue comfortable maintenance whilst he liveth, but also that they may haue a competency for their relief after he is dead: and thus a good master provideth for his faithful seruants, who haue spent their chief strength in his service, but especially parents for their children: for so the Apostle saith, that children are not bound to lay up for their fathers, but the fathers for the children. 
1. Cor. 12. 14. Pro. 13. 22.  And Salomon saith, that the good man shall give inheritance to his childrens children. In respect also of others who are not under our charge riches are necessary, and that both for public and private uses: public, as when we contribute to all good uses, which either respect the Church or the Commonwealth: to which purposes we are to extend our helping hand, not only out of our superfluities, but out of our necessities, pinching both back and belly to perform these public services: private, as when out of that portion which God hath allotted us, we be ready according to our ability to relieve the poor who stand in need of our help.  
The second degree or measure of riches, is to haue not only 
§. Sect. 4. That it is lawful to desire sufficient plenty.  things necessary, but also to haue some sufficiency and reasonable plenty of them; so as a man may haue not onely wherewith to hold life and soul together, and to provide in some poor and slender manner for his charge and family, but also such store, as that together with them that depend vpon him, he may live comfortably and cheerfully in his 
2. Cor. 9. 6. 8. 11.  vocation. And not only so, but also may be enabled thereby, to be liberally helpful and beneficial unto others, and to advance their good, whether it be private or public. private, as by plentiful relieving the poor, and doing the works of mercy with a bountiful hand. public, when as we haue riches which we employ for the good of the church, in maintaining the ministery, and setting forward all means of Gods service; and for the good of the common wealth, when as we haue wherewith to pay tribute, scot and lot, and to perform such public services 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 plentiful estate in itself more happy, then that of want, whereas it is said by Christ himself; that it is a blessed thing 
Act. 20. 35. D●ut. 28. 12.  to give, rather then to receive: and whereas God promiseth it as a blessing to his people, that they should lend unto many, but not borrow of any. Secondly, because we are taught by the example of Agur to pray for this sufficiency and convenient 
Pro. 30. 8.  plenty. And lastly, because God requireth of us that we be ready to perform those good duties both public and private unto others: as namely, that we must not only drink of the water of our own cistern ourselves, but also must let 
Pro. 5. 15. 16.  our fountains flow forth, and our riuers of waters must run into the streets; and not only labour to sustain ourselves and family, but also that we may give unto him that needeth. unto 
Eph. 4. 28.  which we might add all those commandements inioyning, and exhortations encouraging us to give unto the poor, and to do the works of mercy to those who need our help; as also to give tribute to the Prince, and maintenance to those who labour in the work of the ministry: all which manifestly prove the lawfulness of desiring and seeking this sufficiency of riches and convenient plenty, so it be with moderation and with observance of the former cautions; for where any duty is commanded, there also the means whereby we are enabled to perform it, are enjoined so far forth as we can compass them by lawful means. unto which we might also add, that the Lord in his infinite bounty and goodness, hath not only created such plentiful store of these his creatures, as are sufficient for necessity, but also for honest comfort 
levit. 26. 5. Deut. 28. 2. 3. 4. 11. 30. 9.  and delight, and hath in many places promised this store and plenty to those that fear and serve him.  
The third degree of riches is abundance and superfluity, 
§. Sect. 5. Whether it be lawful to desire abundance of riches.  when a man hath more thē is fit for his place& calling, or thē he can or will employ to any good uses. Now the question here is, whether it be lawful for a Christian man to desire& seek after this abundance and superfluity? For answering whereof we are to know, that this desire and seeking of abundance is to be condemned as unlawful, not simply and absolutely in it self; for if we could desire and seek abundance of riches, 
●. Cor. 9. 6. 7. 9.  which are in themselves good, by good and lawful means in a moderate manner, in respect of our affection, and unto good ends, namely, that according to our proportion of riches we might abundantly glorify God, and disperse that which we thus gather unto the poor, and were made thereby more thankful unto God, according to the measure of his gifts, and more humble because we are more indebted unto him, I do not s●e how this desire should be unlawful; for if we may lawfully use this abundance when God bestoweth it, it cannot be that it is simply and absolutely unlawful to desire that which we may lawfully use. But yet this desire of abundance by accident and by reason of our corruption, is evil and unlawful; because they who desire abundance do immoderately desire it, and oftentimes use evil means in seeking to compass it. Secondly, because in respect of our corruption wee cannot propound purely those ends of doing good, but desire and seek it for self-love, and for our own use. Thirdly, because we desire more then we can, or will employ to good uses, neither is the fault in the quantity of our riches, but in our inordinate desires, and unjust detention of them from good uses: for if we had such an ever springing fountain of wealth that could never be drawn dry, there were no hurt in it, if wee would retain thereof onely so much as might suffice us, and serve for our own necessary and lawful use, letting all our superfluity run abroad the country for the relief of others, and for the refreshing of such poor afflicted souls as are dried up with grief and poverty. For so although we should haue always abundance, yet should we never haue superfluity, because we haue no more then we well use. Fourthly, because desiring and seeking abundance, we do accordingly take pains in using the means, whereby we may attain unto our desires; and consequently our thoughts and labours being of no large extent, are wholly taken up in these earthly employments, so as in the mean time we neither desire nor seek as we ought things of far greater excellency, as Gods spiritual graces, and the eternal joys of his kingdom. And lastly, in respect of our corruption this abundance of riches and wealth is the foundation and ground of many dangerous temptations; whereby Satan choketh in us the seed of Gods word, weaneth us from the love of heaven and heavenly things, puffeth us up with pride, and maketh us forgetful of God, and of all duties which we owe unto him. So that like as our bodi●s, when they excessively abound with any humour, though it be never so good in itself, they are thereby cast into desperate diseases, if it bee not purged and abated; so it fareth with us in respect of our states, for when they abound with superfluity of these good things which are earthly and temporal, and are not abated by employing them to good uses, they make our souls dangerously sick in sin, and betray them to bee overcome by the temptations of the divell. And therefore as the discreet Merchant, though his wears be never so good, fitteth his burden to his ship, not ouerloading it with more then it can well carry, for fear lest all should sink; and if a storm happen, is ready to lighten his ship, by casting out a part of this also, that so the residue with himself may escape the danger; so wee are to use the like wisdom, and not ouerburthen our mindes and souls, with a greater load of these earthly things, then they can well bear, but allow only unto them a fit and competent proportion; and if Satan taking advantage of our plenty, do endanger us with the storms of his temptations, we are to ease ourselves by giuing part of that, which otherwise we might well use, to the poor, to preserve our souls from suffering shipwreck, and so shall we not only save the rest for our own 
Eccles. 11. 1.  use, but casting our wears vpon the face of these waters, we shall after many daies find them, with no small advantage.  
And thus haue I shewed that howsoever abundance is 
§. Sect. 6. That it is unlawful for us to desire superfluity.  good in itself, yet in many respects the desire thereof is hurtful unto vs. The which may further appear by these reasons. First, because riches are not absolutely good, but in respect of the end, or use, for which they are desired and possessed, 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 use, wee may glorify God, haue sufficient maintenance for ourselves, and be able to relieve others, and consequently our desires are only so far lawful as they are measured and fitted to these ends; for in all those things whose goodness consisteth in a due measure and proportion, either the increase or diminution of this measure must needs be evil. And therefore to desire more riches then wee either can or will use to Gods glory, for our own maintenance, or the relief of others, must needs be evil and unlawful, because our desires exceed the measure of those ends, for which only riches are good.  
Secondly, this desire of abundance, not thus to use it, but 
§. Sect. 7. Desire of superfluity a sign of diffidence and d●strust in God.  to hold it in our own possession, and to make ourselves rich, is a notable sign of diffidence and distrust in Gods promises and providence, which maketh men think that they haue never sufficient for their maintenance, and for the preventing of all casualties and dangers of loss, which may befall them, although they haue already one foot in the grave. Thirdly, abundance immoderately affencted and accordingly obtained and possessed, is a notable means to puff men up with pride, to make them to forget God, to insult over their brethren▪ as wee may see in many even in our daies, who having nothing in themselves worth regard, but being miserable poor in all virtue, wisdom, and goodness, are yet exceeding proud of their riches, and insult over all who are inferior unto them in wealth, though they bee never so much superior in all graces and good parts. And this was the cause why the Lord did forbid even Kings themselves to 
Deut. 17. 17.  gather much silver and gold, lest their hearts being puffed up with pride, they should be turned away from God. Now if Kings whose royalty is so great, and whose employments so manifold, both for maintenance of their estate, and for defence of themselves and their country, might not seek excessive riches, and superfluous abundance; how much more unlawful is it in subiects and inferior persons, who haue no such use of it?  
Fourthly, that which wee may not pray for, that wee may 
§. Sect. 8. We may not pray for abundance, and therfore not desire it. Pro. 30▪ 8. 9.  not desire and seek, but wee may not pray for this abundance, having 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; give me not riches, lest I be full and deny thee, and say, who is the Lord: and our saviour Christ hath taught us to pray, not for abundance and superfluity, but for our daily bread, that is, such necessaries and convenient store, as may comfortably sustain our lives; and also that we should not be lead into tentation: now in respect of our corruption this abundance is a notable tentation and snare of the divell, whereby he draweth us from the love of God, and fasteneth our hearts unto the earth, besides innumerable other evils, which thereby he worketh in us; and therefore we who desire to be delivered from temptations, are not wilfully and desirously to run into them. Lastly, this desire and seeking of abundance for our own use is injurious and hurtful to our brethren and neighbours; 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 unjust and unequal then to deprive others of necessaries, to the end that wee may load ourselves with superfluities; but much more injurious ar● they unto themselves, in that they unmeasurably seek these good talents of God, and hid them in a napkin, never employing them to the aduancement of Gods glory, nor the good of their brethren; seeing they do hereby but increase their reckoning, and( because they can yield no better account) their condemnation at the day of Gods appearing. As therefore the fly when she doth but touch and taste the honey receiveth no hurt, but is thereby fed and nourished; but if she do over greedily run into it, is entangled and perisheth: so if wee moderately affect a competency and sufficiency of earthly riches, they tend to our good and preservation; but if with too much eagerness wee wallow in abundance and superfluity, in stead of receiving any good we entangle ourselves, and hasten our destruction. 
§. Sect. 9. Of the right use of riches in regard of their possession. And that we must ●eturne the praise of them unto God.   
And thus much for the lawful use of riches, in respect of our desiring and seeking of them. Now wee are to proceed to their lawful use in respect of their possession, unto which is required, first, that having received these blessings from God, we do attribute the praise and thanksgiving unto him alone, acknowledging whatsoever the means haue been, that he is the chief and principal cause of all those benefits which wee enjoy, and that wee haue received them from him without any our deserts, of his free grace and vndeserued goodness. For except the Lord do build the house, they 
Psal▪ 127. 1. 2.  labour in vain that build it. Yea in vain it is for us to rise early, and to lye down late, and to eat the bread of sorrow, for the compassing of these earthly things; seeing notwithstanding all this pains, if Gods blessing bee not added, wee may end our daies in want and beggary. Let us aclowledge him the sovereign Lord of all, for the earth is his, and all that 
Psal. 24. 1.  therein is, and having nothing to return for all the benefits which we hold of him, let us at least pay the tribute of praise and thanksgiving, and express our thankfulness in all holy obedience to his will. And this is that which God requireth of his people; When( saith he) thou hast eaten and filled thyself, 
Deut. 8. 10.  thou shalt bless the Lord thy God, for the good land which he hath given thee. Whereas contrariwise if wee forget the author of our good, and as the Prophet speaketh, sacrifice to 
Habac. 1. 16.  our own nets, and burn incense to our yarn, ascribing the praise of that we haue, to our own wisdom, industry and labour, or else to any other inferior means and secondary causes, we shall rob God of his glory, and provoking his wrath against us, shall move him in displeasure, either to 
Hos. 2. 8. 9.  strip us of his benefits, or to leave them unto us for our further iudgement and condemnation. And of this sin the Lord forewarneth his people: Beware( saith he) lest thou say in thy heart, my power and the strength of mine own hand, hath prepared me this abundance. But remember the Lord thy God; for it is he that giveth thee power to get substance, &c.  
Secondly, being made partakers of these blessings, let us 
§. Sect. 10. That we sanctify them unto our use by the word& prayer: and that we do not set our harts vpon them.  labour to sanctify them to our use by the word and prayer, as the Apostle requireth. Of which I haue already spoken, entreating generally of the use of earthly things; and therefore to avoid prolixity, I refer the reader to that place. Thirdly, to the lawful possession of riches, is required that we do not set our hearts and affections vpon them; but reserve them chiefly and principally for God and heavenly things; using these earthly riches as though wee used them not; and being contented to retain them,( as the pilgrim 
1. Cor. 7. 31.  doth his staff) so long as they further us in our heavenly journey, but despising and rejecting them, when they become hindrances and impediments. And this counsel the Psalmist giveth us; If riches( saith he) increase, set not your 
Psal. 62. 10.  hearts▪ vpon them: that is, do not dote vpon them with fondness of love, affecting them above their worth and desert, and preferring them before Gods heavenly and spiritual treasures; nor put any trust and confidence in thē, as though they were sufficient for preservation and protection, seeing they are not onely weak and impotent, but also incertain 
1. Tim. 6. 17.  and momentany. And if wee onely give them the keeping with this careless regard, and entertain them with such could affections, they cannot hurt us; for not the possession but the immoderate love of them is condemned. To this purpose Augustine writing on those words; If riches increase, set not 
Ille qui non habet, non ambiat; is qui habet, non superbiat. &c. Aug. in Psal. 61  your hearts on them, saith thus, He who hath not this riches, let him not covetously seek them; he that hath them, let him not be proud of them: for the Psalmist saith not, see ye haue not riches, but, do not set your hearts on them. He doth not condemn riches, but the heart affi●ed to them, because it is not willing to bestow them, but hordeth and hideth them▪ And another writing 
Beda in gloss. supper luke. 12.  vpon the twelfth of Luke, saith, that the rich man i● n●t reprehended, because he tilled his grounds, and gathered his fruits into his barns▪ but because he did place the confidence of his life vpon them, and distributed them not to the poor, that so he might haue been received into eternal habitations. On the other side, it is possible that a man may offend in setting his heart vpon riches who never had them in his possession, even as he may contemn them▪ that hath them in keeping▪ To which purpose one saith: Thou mayst sometime find a rich man humble, who useth his riches, but putteth his whole confidence in▪ God: and 
Aug. in Psal. 131. tom. 8.  contrariwise, a beggar pussed up with pride, or therefore only not proud, because he hath nothing to be proud of, but yet seeking that which may swell him up. Now God doth not regard the riches, but the desire and affection, and iudgeth him according to his concupiscence, whereby he greedily gapeth after temporal things, and not according to his riches which he cannot compass.  
And if we do not thus set our hearts and affections vpon 
§. Sect. 11. That we must be contented with our estate, and he willing to leave our riches when God taketh them away.  our riches, then will diuers others things follow thereupon, which also are required to the lawful possession of them. As first, that we be contented with our estate, as being that portion which God alotteth unto us,& not repined against Gods providence, because wee haue not a larger allowance; for he that doth not too much affect them, will not too much bewail their absence, or bee discontent because he hath not abundance of that which he doth not much regard; but as the Apostle saith, having food and raiment 
1. Tim. 6. 8.  will therewith rest contented. So also having abundance of riches, if we do not set our hearts vpon them, then will we bee content to leave them, when as God the chief owner calleth again for them; if wee lightly esteem of them whilst we haue them, then will we but slightly mourn for them when they leave us, neither shall they take away any thing from us but themselves, leaving contentment, ioy, and comfort, which we haue chiefly in God, behind them. And as we will not reject 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 look after them with a quiet mind, and a careless countenance. An example whereof we haue in job; who, because he reioyced not when his substance 
job 31. 25.& cap. 1. 21.  was great, and when his hand had gotten much; therefore he did not much grieve when they were taken away, but in his greatest loss praiseth the Lord. As also in Paul; who, because he used this world as though he used it not, and esteemed 
1. Cor. 7. 31. Phil. 3. 7. 8.  all the be●t things thereof but as dung and loss, in comparison of Christ and his benefits, therefore with ease he took ou● that other lesson; in what state soever he was, therewith to 
Phil. 4. 11. 12.  be content▪ I can( saith he) be abased, and I can abound▪ every where in all things I am instructed, both to be full and to be hungry, and to abound, and to haue want. Which who so practise their riches are not only lawful unto them, but also sweet and comfortable; seeing●●●y securely enjoy them without fear of losing them. To this purpose one saith, that if 
divitiae seculares si desunt, non per mala opera qu●rantur in mundo: si autem adsunt, per bona opera seruentur in coelo, &c. Aug. ad Bonifac. epist. 25. tom. 2. 1. Tim. 6. 17.  worldly riches be wanting, we must not seek them by evil means; if they bee present, wee must reserve them by our good works in heaven; neither should they, though they abound, lift up a manly and Christian mind, nor break and cast it down when they go way. Finally, if we do not too much affect them, we will not glory in them when we haue them, nor bee much ashamed when we want them, neither will they, if we esteem them as uncertain and momentany trifles, make us to bee high minded, or to put our trust and confidence in them.  
Finally, we lawfully possess riches, when as wee keep a 
§. Sect. 12 That we must carefully take heed lest our riches become Satans baits and snares.  vi●ilant watch over them, that they do not by our abuse degenerate from their own nature, and become Satans baits to 'allure us, nor his snares to entangle us; nor his thorns to choke in us the seed of Gods word, and to hinder the growth of Gods graces in us; nor that could water, wherewith he quencheth in us our zeal of godliness, and the good motions of Gods spirit. If then we would haue our riches in the possession good and lawful, we must carefully take heed that they do not make us turn back, not slacken our place in the way of righteousness which leadeth to life everlasting, and that they be not temptations, which draw us unto sin and rebellion against God, by too much affecting them, trusting in them, or being proud of them. But considering that they are part of that temporal wages which God freely giveth us for our service, let this bounty make us the more to love our benefactor, and these rewards make us more dutiful and obedient. And lastly, wee must not hold them in our possession, as being Lords and absolute owners of them; but as tenants at will, who haue them but at the pleasure of our great Land-lord, unto whom we must give an account of them at the day of iudgement; 
Luk. 12. 2.  and so shall we notriotously mis-spend them vpon our own lusts and pleasures, nor employ them as instruments to further us in the course of sin: but carefully use them as Gods stewards for the glory of our master, and for the good of our fellow-servants, for whose sa●● also wee haue received them.  
And so much concerning the lawful possession of riches. 
§. Sect. 13. Of the lawful use of riches in respect of their disposing and bestowing.  The last thing required to their lawful use respecteth their administration and bestowing; and this is, that they be bestowed vpon good, just and charitable uses, the which either respect ourselves, who possess them, or other men to whom they ought to be communicated. The use which respecteth the owners themselves is, that they employ their riches to the good, preservation, defence and comfort, of themselves, according to their person, estate and calling; and also of all others, who are committed to their charge and government. And unto this two things are required, first, parsimony or thriftines, whereby we honestly spare our goods, and preserve them from being wastefully and riotously consumed. Secondly, frugality, whereby we honestly spend our well gotten goods soberly, and moderately vpon our own good and necessary uses, for our profit and honest delight. The former the Wise man persuadeth us unto in the seven and twentieth of the proverbs: Be diligent to know the state of thy flock, and 
Pro. 27. 23. 26. 27. Pro. 31.  take heed to thy herds, &c. The other in the words following: The lambs are for thy clothing, and the goats are the price of the field; and let the milk 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 rejoice in his affairs, because that is his portion: and that it is good and 
Eccles. 3. 22. and 5. 17.  comely to eat and to drink, and to take pleasure of all a mans labour, wherein he traveleth under the sun, &c. For this is the gift of God. Here therefore two extremes are to be avoided; the first is sordidous tenacity, the other is lavish profusion and wastefulness. The former 'vice, as it is hurtful to all others, so especially to him that is corrupted with it, seeing like a thief he robbeth himself of the use of his own goods, and as well wanteth that he hath, as that he hath not; but of this I shall haue occasion to speak hereafter. The other is the immoderate wasting of a mans goods; when as he spends these blessings of God lavishly, and above his ability, whereby he bringeth himself to want and misery, or else luxuriously vpon carnal pleasures, and all manner of voluptuousness, whereby he is made unfit for Gods service, and ready for the perpetrating of any wickedness. Both which are carefully to be avoided, for as the one hath not, that he hath, so the other will not haue it long, unless he rak from others a new supply by unlawful means; in which respect, as the sordidous person is a thief because he robbeth himself; so the wasteful spender is a thief, because he robbeth other men, and one while is gripingly coue●ous, that he may ano● while be profusely wasteful. The uses wherein our wealth is lawfully employed respecting others, are either public or private. public, when as we bestow it for the good of the Church and Common-wealth. The uses which concern the good of the Church, are, that we bestow our riches for the maintenance of the means of Gods public service, as vpon those who teach and instruct us in the knowledge of Gods true religion; vpon the places of Gods worship, and all other necessaries belonging thereunto. And this God requireth, and encourageth us to the performance thereof by his gracious promise. Honour the Lord with thy r●ches, and 
Pro. 3. 9. 10.  with the first fruits of thine increase: so shall thy bar●es be filled with abundance, and thy presses shall burst with new wine. An example whereof wee haue in the Israelits, who offered so 
Exod. 36. 5. 6. 1. Chron. 29. 9.  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 used and employed, when as they are bestowed for the public good of the Common-wealth; as in the maintaining of the royal estate of the King, by tributes and customs, in defending our 
Mat. 22. 21.  country in time of war, in erecting of schools and hospitals, and such other public services, whereby the good of 
Rom. 13. 6. 7.  the Common-wealth is advanced and furthered. To which purposes we should spare, not only out of our superfluities, but even from our backs and bellies, when need requires; seeing the common good is to be preferred before our own private, and our country before our states and lives, in that from it we haue had the means of our maintenance, yea our first breath, withall other worldly comforts.  
Lastly, our goods and riches are lawfully used in respect 
§. Sect. 14. Riches are well bestowed when with them we relieve the poor.  of private persons, when as they are bestowed in relieving the poor members of Iesus Christ. For to this use we haue received them of God, that we should not mis-spend them in excess, vanity and riot; but that as Gods steward, we should employ them to the honour of our master, and the good of our fellow-servants. And this was figured unto us in the gathering of Manna, of which the Israelites having gathered some more, and some less, did afterwards measure it with an 
Exod. 16. 17. 18.  Omer, and he that had gathered much, had nothing over, and he that had gathered little, had no lack: As the Apostle also applieth it. And this is the cause why the Lord would haue the poor amongst us, who could( if it had so pleased him) 
2. Cor. 8. 14. 15. Pro. 31. 20.  haue made all rich, that as hereby he might exercise them in humility and patience, so also the rich in liberality and mercy, and accordingly might give unto either a crown of 
Basil. orat. 14. de. diuit. et pauper.  glory at the day of iudgement. Of which reward they do not only deprive themselves, who neglect to make this use of their riches, but also for neglecting the works of mercy, and robbing their fellow-servants of that portion which God hath allotted unto them, endanger their bodies and souls to the eternal 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 means, or bestowed them vpon harlots, or to the prepetrating of murder or 
Origen. in Ezech. 16. v. 45.  other wickedness; but because they gave themselves wholly over to pride and delicacy, neglecting the relief of Christs poor members.   

CHAP. V.  
Of pleasures, lawful, civil, and carnal, which are to be desired, and which to bee contemned and shunned.  
ANd thus much for the lawful use of riches. 
§. Sect. 1. Of divine pleasures.  In the last place we are to add something of pleasures, and to consider how far forth they are to bee desured, as lawful and commendable, whereby also we may more easily discern in what respects wee are to eschew and contemn them. To which purpose we are to know, that pleasures are of three kinds: the first divine and holy; the second natural and civil, the third carnal and wicked. divine pleasure is, when as we delight in the Lord, and rejoice in the fruition of his gifts and graces in this life, and in our assurance of those heavenly joys in the life to come. And unto this pleasure as being not onely lawful, but religious, holy, and very commendable, we are in many places of the Scriptures exhorted. So the Apostle willeth him, that rejoiceth to rejoice 
2. Cor. 10. 17. Phil. 4. 4.  in the Lord. And in another place; rejoice in the Lord alway; again, I say rejoice. So as wee ought thus to rejoice, and to rejoice again with a double ioy; yea, and not sometime alone, but always: and as he saith elsewhere, we must rejoice 
1. Thes. 5. 16.  continually: not onely when we abound in worldly prosperity, but even in affliction: for as the Apostle saith, being 
Rom. 5. 1. 3.  justified by faith, and having peace with God, we rejoice not only under the hope of the glory of God, but also in tribulation. And 
1. Sam. 30. 6.  thus david comforted himself in the Lord, when as the people were ready to ston him: and the Apostles reioyced, because 
Act. 5. 41.  they were counted worthy to suffer rebuk for Christ▪ and Paul and Silas when they were sore whipped, and put 
Act. 16.  into a cruel prison.  
And this is that principal ioy and pleasure which every 
§. Sect. 2. divine pleasures are much to be desired.  Christian ought chiefly to affect and desire, as being most excellent, sweet and comfortab●e. Which, howsoever carnal▪ men cannot relish, but think it tedious and loathsome; yet to those that haue ever truly tasted of it, it is much more comfortable and delightful then all worldly and wicked pleasures. An example whereof wee haue in our saviour Christ, who accounted it meat and drink to do the will of 
John 4. 34.  his heavenly Father: and in his beloved Apostle, who professeth, that he had no greater ioy then this, that those whom 
John epist. 3. vers. 4.  he had begotten unto God did walk in his truth. And holy david calleth God his ioy, affirming that he will be glad and 
Psal. 9. 2.& 13. 5  rejoice in him and in his salvation, and mercy which he extended to him. So that the ioy and pleasure of a Christian converted 
Quia ergo omni homini conuerso ad Deum mutatur delactatio, mutantur deliciae; non enim subtrahuntur, said mutantur. Aug. in Psalm. 74. enarrat.  unto God is not taken away▪ but onely changed, yea bettered in the change, as much as the Creator excelleth the creature, heaven, earth; and his spiritual graces and eternal excellencies, the momentany and base trifles of the world. And therefore if our hearts were truly sanctified, and we but a little enured to these heavenly joys and pleasures, wee would but a little esteem the sinful 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 natural 
§. Sect. 3. Of natural and civil pleasures, and that they are in their own nature good, but in respect of us of an indifferent nature▪ and a● they are used.  and civil, when as we ioy and rejoice in the fruition of Gods temporal and earthly blessings and benefits: the which pleasure is in it own nature good, but yet not absolutely and immutablie; and in respect of the use of an indifferent nature, good to the good, who haue a right use of it, and evil to those who abuse it unto sin. Concerning the former; natural pleasures which consist in meats, drinks, apparel, houses, music, recreations, and in the fruition of other Gods comfortable blessings& benefits, are to those that use them well lawful, good and commendable. First, because they are the gifts of God which he hath purposely provided for us in the creation, and bestoweth them vpon his seruants, as encouragements to move them unto more cheerful obedience. For as the Psalmist saith, he hath not only made bread to strengthen mans heart▪ but also wine which maketh glad the 
Psal. 104. 15.  heart of man, and oil to make his face shine. He hath provided for his children not only things necessary and profitable, but also pleasant and comfortable, serving for their honest delight; as appeareth in the variety of colours▪ smells, tastes, metals, stones, fruits, beasts and birds: the lawful and delightful use whereof Gods children cannot refuse without contempt, or at least neglect of the Creators bounty. again, the Lord hath mixed those pleasures with all our natural actions, as eating, drinking, sleeping, and the rest▪ that we might be moved to do those things which are necessary, because they are also pleasant and delightful. And therefore we are not to reject and contemn pleasures, seeing they are the bountiful gifts of God▪ but to employ them so as that they may tend to the glory of him who gave them, and to the furthering of our own spiritual good; neither is their use, but their abuse only to be taken away. To this purpose one 
Gregor. moral. lib. 1●.  saith, that the matter of our pleasures which we enjoy are the gifts of God, as meats and drinks, housing and app●rell, &c. and therefore let us be ashamed to turn Gods graces and free gifts into weapons of 'vice; for wee shall grievously inflame the wrath of the supreme judge against us, if with his own liberal gifts we fight against his bounty.  
Secondly, these pleasures well used are warranted and approved 
§. Sect. 4. Hones ●●easures warranted by the Scriptures. Eccles. 3. 4. Cap. 5. 17.  in the Scriptures: for so the Wise man saith, that there is a time to weep, and a time to laugh, a time to mourn, and a time to dance; and that it is good and comely to eat and to drink, and to take pleasure in all a mans labours, &c. for this is his portion: yea we are commanded to communicate with one another in o●r ioy, and to rejoice with them that rejoice: the which 
Rom. 12. 15.  was accordingly practised by the Christians in the primitive Church, who met together at their love-feasts, and did eat 
Acts 2. 46.  their meat together with gladness, and singleness of heart; and greatly desired by the Psalmist, namely, that he might rejoice in the ioy of Gods people, and glory with his inheritance. And in truth this is not only sauce for our meat which maketh it sweet& comfortable, but the seasoning of al other Gods temporal benefits, without which we haue little comfort of them. For what would it avail us to be exalted to the seat 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 
Eccles. 3. ●2.  them▪ but to rejoice and do good in his life.  
Thirdly, these natural and civil pleasures which we take 
§. Sect. 5. natural and civil pleasures serve to good ends and purposes.  in the fruition of Gods temporal blessings, do serve to good ends and purposes; for they are the matter of Gods praises, and special motives to stir us up with cheerful hearts, to laud and magnify his great and glorious name, when as he not only bestoweth vpon us things necessary and profitable for the preservation of our lives, but also in his infinite bounty giveth us to enjoy things pleasant and delightful, whereby our lives are made sweet and comfortable. again, this ioy and pleasure is that precious oil, wherewith being anointed, the countenance is made lovely and pleasant: for so the Wise man saith, that a joyful heart maketh a cheerful 
Prou. 15. 13. and 17. 22.  countenance. It is a sovereign balsam for a wounded soul, and a precious preservative to continue our health: for as the Wise man saith, A joyful heart causeth good health, but a sorrowful mind drieth the bones. Yea it is the life of our life, and a chief means of prolonging our daies. In which respect the son of sirach exhorteth us to desire and affect it: give 
Eccles. 30. 21. 22. 23.  not over( saith he) thy mind to heaviness, and vex not thyself in thine own counsel: the ioy of the heart is the life of man, and a mans gladness is the prolonging of his daies. love thine own soul and comfort thine heart, drive sorrow far from thee, for sorrow hath slain many, and there is no profit therein. To which 
Democritus apud St●bau●●s.  purpose another compareth a mans life which hath no pleasures or delights, to a long journey without inns; in which there is much travail, and no comfort or refreshing. Lastly, these pleasures fit and enable us the better to serve God, both in the duties of religion, and in the works of our special callings: and that first as they are encouragements, which make us perform these duties with alacrity and chearefulnes, not only in respect of the present fruition of these earthly pleasures, ●s being the sweetest reward of our labours which this world affordeth, but as they serve to put us in mind of those eternal and unconceivable pleasures and joys, which are reserved for those that serve and fear the Lord in his heavenly kingdom. And therefore hath the Lord given unto us as it were these first fruits, and small taste of his everlasting joys in these temporal delights, to make us long after those fully-satisfying and never glutting pleasures, and to think no labour too much for the obtaining of those pure joys which are at his right hand for evermore: seeing even these earthly pleasures though momentany, and mixed with many miseries and much bitterness by reason of sin, do leave nevertheless such a pleasant relish behind them. Secondly, they enable us to those duties of Gods service, and of our callings, as they do recreate and refresh us after our painful labours. In which respect they are exceeding necessary, seeing in regard of our frailty and weakness, it were impossible to travail in our Christian course, unless we were strengthened and cheered with these earthly baits: for our bodies would be tired, and our minds made dull and sluggish, if they stood always bent; neither could we long labour if our hearts were not cheered and our spirits refreshed with this sweet▪ ointment of pleasure and delight.  
And thus haue I shewed that these natural and civil pleasures 
§. Sect. 6. That unto us pleasures are of an indifferent nature, holding their goodness only when they ar● well used, unto which i● required that our persons be justified.  are in themselves good and lawful; yet, as I said, they are not good absolutely, immutablie, or in any high degree of perfection. But in respect of us and of their use of an indifferent nature, holding their natural goodness when they are well used, and degenerating into evil, when as they are abused, as causes, means, or instruments of sin. And therfore in the next place we are to consider, how these gifts of God which are good in themselves, may also be good unto us: unto which is required, first that our persons be justified and reconciled unto God by a true faith in Iesus Christ: for as we may observe in the Apostles order, true ioy and rejoicing are 
Rom. 5. 1. 3.  the effects and fruits of our justification and peace with God: without which as we haue no right or interest in these pleasures, so are they altogether false and full of vanity, like unto the delights of a malefactor which he hath between the time of his condemnation and execution, or unto a faire way which bringeth him to the gallows. As therefore jehu said to jehoram, what peace can there be so long as the whoredoms of thy mother jesabel remain? So may I say to the wicked man affecting pleasures; what pleasures can there be so long as thy sins which oblige thee to eternal punishments remain vnpardoned? But after we haue the remission 
2. King 9. 22.  of sin, peace with God, and peace of conscience, and in lieu of thankfulness spend our strength in his service, then is the time of desiring these pleasures, that we may the better thereby be enabled to these duties. Whereby it may appear, that these pleasures and delights are not only lawful to the godly and faithful, but so appropriated and peculiar unto them, as that they belong to none besides them: and therefore the Psalmist exhorting men to this ioy, doth direct his speech only to the faithful: Be glad( saith he) ye righteous, 
Psal. 32. 11. and 33. 1.  and rejoice in the Lord, and be joyful all ye that are upright in heart: and in the next psalm: rejoice in the Lord, O ye righteous, for it becometh upright men to be thankful.  
Secondly, our pleasures must be moderately esteemed and 
§. Sect. 7. We must not ouerualue them, or immoderately affect them.  affencted according to their own nature and worth, and not preferred either in our judgements or desires, either before our spiritual ioy in God, or the eternal joys of his kingdom; with which joys when they come in comparison they are to be contemned, and to be loathed and rejected when as they will not stand together. So that if we would haue these pleasures lawful, wee must neither ouerualue them in our judgements, nor set our hearts and affections vpon them, which ought to be reserved for those other joys of far greater excellency, but only esteeming and loving them, as the traveler doth the pleasures of his inn, and the pilgrim those delights which he passeth by in his way: and as the Apostle expresseth it, rejoicing as though we reioyced 
1. Cor. 7. 30.  not; let us place our chief ioy in the Lord, and principally esteem and affect that fullness of ioy which we shall haue in Gods presence, and those unspeakable pleasures, which are 
Psalm. 16. 11.  at his right hand for evermore.  
Thirdly, as we must moderate our affections, so our pleasures 
§. Sect. 8. Ou● pleasures themselves must be moderat, and referred to their lawful ends. ●. to Gods glory.  themselves must be moderate: for being not absolutely good, but as they are referred unto and limited by their ends: therefore when they exceed these ●ust bounds, they degenerate and become evil and unlawful. Now the chief and principal end of our pleasures ought to be the glory of God; when as we therefore use them not only that we may with all thankfulness aclowledge his great bounty and goodness towards us, but also may be the better enabled to serve him with all cheerfulness in the duties of religion and christianity; and therefore we must take heed if we would haue our pleasures lawful, that they further this end; and that they do not take up that time which is allotted unto the service of God, nor yet be used in such excess and so immoderately, as shall make us more unfit for the performance of these holy duties. In which respect those offend who profane the Lords day which he hath set apart for his service, by spending it about their own pleasures and recreations: as 
Esay 58. 13.  also they who so immoderately use those pleasures of eating, drinking, exercise and the rest, that they are more fit to sleep, then to serve God in any duty which he requireth.  
The other end of pleasures is our own good, when as they 
§. Sect. 9. Our pleasures must be referred to the good both of our souls and bodies.  tend to the preservation of our health, and to the better fitting of us for all good duties of our callings: wherein this rule is to be observed, that we do not so much addict ourselves unto them, as that by their immoderate use we impair the health of our souls, nor so much abstain from them, as that by utter neglecting them, we overthrow the health of our bodies. In which respect it is hard to determine of a just proportion, seeing the quantity differeth according to the persons, and the callings also wherein they are employed: for some bodies require more pleasure for the preservation of their health, and some less: some callings are more painful, spending the spirits and consuming the strength, and some more easy and better endured. And therefore Christian discretion is here required, that thereby pleasures may be proportioned and fitted to the person and state of him that useth them: and still observing these ends, we are to take heed that we do not under pretence of using pleasures for our health, abuse them in excess and surfet of these sweet delights; seeing nothing more doth weaken our strength, impair our health, nor more speedily bring desperate diseases and untimely death, then the immoderate use of these pleasures. As also we must use the like care that we do not by them make ourselves more unfit 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 refresh and fit us for our lawful labours, and necessary business.  
Lastly, if we would haue our pleasures lawful unto us, let 
§. Sect. 10. We must carefully take heed that Satan doth not entangle us in these pleasures.  us carefully watch over ourselves in the use of them, that they be not unto us Satans nets of perdition through our corruption, whereby he catcheth and entangleth us in sin: neither is there any more usual or yet more dangerous bait wherewith he allureth us unto sin, then by offering unto us these pleasing delicates of pleasure and delight. And therfore we must not with unbridled affections rush vpon them; but before we give them entertainment we must again& again consider, first, whether they be lawful, and then how they may be lawfully used, carefully referring them to those good ends for which they were ordained, and using them with moderation both in respect of our affections, and also of the things themselves. But especially we must take heed that we do not fully rest in these temporal and natural pleasures, as being our last end and chief happiness; affecting to haue our Paradise in this world; for so they will become the divels bird-lime, in which when we haue wallowed, we shall not be able to mount aloft in heavenly meditations; and notable impediments to hinder us from the fruition of those everlasting joys in Gods kingdom: but we must only use them as helps and means to further and hasten our speed in our spiritual race, and as reasons& motives to make us affect that heavenly ioy and pleasure with more ardent love: concluding with ourselves, that if these earthly delights bee so sweet and comfortable, then how many, yea infinite degrees more excellent and admirable joys shall we haue in heaven, when we shall haue the fruition of God himself, and of all those pleasures which he hath prepared for his Saints, and that without the mixture of any misery or affliction! And thus much concerning the second kind of pleasures which are natural and civil. The third and last kind are carnal and worldly pleasures, as surfeiting and drunkenness, chambering and wantonness, lust and uncleanness, unlawful sports and recreations: all which being in themselves evil and wicked, are not onely to be contemned, but even hated and abhorred of all Christians.   

CHAP. VI.  
That we are exceeding prove to abuse these earthly blessings, whereby they become the divels snares to entangle us in sin.  
ANd thus haue I shewed the goodness of these 
§. Sect. 1. That through our corruption, we abuse Gods earthly blessings.  earthly things in their own nature; and also how they may bee lawfully used of us, so as they may be truly good and comfortable: from whence also we may understand how they degenerate from their own nature, and become evil; namely, when as they are abused by us, the former cautions and conditions, concerning their getting, keeping, employing and using, being neglected and not observed. Now we are to know, that through the corruption of our nature, we are exceedingly prove to this abuse; and whereas by these blessings of God, we should be made more thankful, and more obedient, contrariwise, wee abusing Gods gifts, are usually made by them more forgetful of God, more could and negligent in performing of all good duties, and more prove to fall into any manner of sin, as both the Scriptures themselves, and the experience of all ages do plainly manifest. All which cometh to pass for want of due care in observing the former cautions which are required to their lawful use, and especially because in our judgements we ouerualue them, and in our harts too much love and affect them, preferring them before Gods spiritual graces, and heavenly excellencies, yea, loving and esteeming the creature better then the Creator; in regard whereof, men are ready to hazard the loss of these things, which are of infinite more value, by taking any wicked and unconscionable courses, either for the getting or keeping of these earthly trifles, which they so much admire and affect.  
By which means it cometh to pass, that these earthly 
§. Sect. 2. That these earthly things through our abuse, become the matter of many grievous temptations. Mal. 2. 2.  blessings are turned into curses; and through the malice of the divell, and our own corruption, they become the matter and occasion of many dangerous temptations, as being the ordinary wages which Satan giveth worldlings for serving him in sin, and his common bait and allurement, whereby he enticeth us to offend God, wound our own consciences, and hazard the eternal salvation of our souls. For when he seeth, that the sin whereto he tempteth us, is in itself ugly and odious unto us, either by the light of nature, or of the Scriptures, whereby our understanding and judgements are illuminated in the knowledge of good and evil, then doth he cast over it one of these worldly vailes, and covering this deadly hook of sin with one of these alluring baits, he enticeth us to swallow it, to our ruin and destruction. The which temptations are therefore the more dangerous, because these things being in their own nature good, are less suspected when they are vpon such evil conditions thrust vpon us; and also because they are of necessary use unto us, which spur of necessity pricketh us forward to use any means lawful or unlawful for the compassing of them, 
Crebrò occasione seductionis inuenta dum necessitati debita reddimus, voluptatis vitio descruimus. Gregor. Mor. lib. 20. cap. 15.  and doth serve as a pretence to excuse our greediness; and as a cloak and cover, under which by degrees immoderate excess, and never satisfied voluptuousness doth creep vpon vs. For whilst we pretend, and perhaps intend to satisfy onely our necessities, and to pay, as it were, our debt to nature, pride, covetousness and voluptuousness do encroach vpon us, drawing us on to affect and desire superfluity and excess. As when we think to satisfy nature by meats and drinks, being alured with pleasure, we offend through immoderation, and fall into those odious sins of gluttony and drunkenness: when we go about to provide apparel to cover our nakedness, and to preserve us from the injuries of the weather, pride creepeth in, and moveth us to sin either in some wanton fashion, or in the excessive costliness of the stuff. When according to our duty we think of using the means of attaining unto a competency of riches, for the maintenance of ourselves, and those who are committed to our charge, covetousness incroacheth vpon us, and fixing our hearts to this earthly Mammon, maketh us to desire superfluities, and ready to use any means for the compassing of them. And thus whilst we open the door of our hearts to give entertainment unto our friends, dangerous enemies attending on them, do thrust in vpon us at unawares, and before we haue any leisure to think of keeping them out, and opposing against them. Which being entred do keep open the door for the rest of their company, and so strengthen and back one another with all their forces, that it is hard, yea altogether impossible to dispossess and cast them out, unless we be mightily assisted by the spirit of God. For desire of honours bringeth in desire of riches; and riches being entred, do make way for voluptuousness. To which purpose one saith, that desire of glory inflameth our 
Chrysost. in Matth. 6. Hom. 21. tom. 2. cap. 202.  hearts with the love of riches; and for glories sake do men provide troops of seruants, stately horses adorned with golden trappings and rich furniture and the like, not to satisfy necessity, nor because themselves take any great delight in it, but that they may set out their pomp to the public view. howsoever, it cannot bee denied, but that when any of these vices haue taken strong possession, there is often opposition between them, by which garboil we haue as much trouble and molestation, as at first we had danger when they entred into vs.  
In regard of which their power and potency in prevailing 
§. Sect. 3. That Satan usually maketh these earthly things to serve as baits to 'allure us unto sin.  with us, Satan doth most usually employ their strength to make a way& entrance for his temptations, setting before us the booty either of honours, riches and pleasures, when he intendeth to draw us into his secret ambushments and snares of sin. And thus he began with our first parents, alluring them to break the commandement of God in eating of the forbidden fruit; because it was pleasant to the eye, 
Gen. 3. Concupiscentiae carnis in iis impleta est, quod de ligno vetito gustauerunt;& concupiscentia oculorum, quod sibi ape●ri oculos cupierunt;& ambitio saeculi, quod se fieri posse quod deus est crediderunt. August de salutar. documentis. lib. cap. 13. Matth. 4.  profitable for the gaining of knowledge, and would advance them unto such a glorious estate, that they should be equal with God himself; and with the same alluring baits hath he entangled and ensnared all their posterity, as the experience of all times hath shewed; in so much, as when he was to encounter our saviour Christ himself, he maketh choice of these, as of his most forcible and prevailing weapons; enticing him to use unlawful means to please his taste, and satisfy his appetite, to get a name, and obtain the riches and glory of the world. The which, howsoever they could not pierce or wound him; in regard that he was defended with the armor of proof, his perfect purity, and absolute righteousness; yet he hath much prevailed with them against all others, so as not any hath escaped vnwounded, and without foil out of the conflict, but whilst they haue laboured to defend themselves from the force and violence of one, they haue run vpon the point of another, and haue exposed themselves unto danger, even whilst they thought of avoiding and escaping it. But as Satan hath always herewith much prevailed, so never more then in these daies; in which almost all men are so bewitched with the love of these earthly things, that they are ready to yield unto any tentation, to neglect any duty to God or man, and to commit any sin, so as they may attain unto their worldly ends; and compass these earthly vanities which they so much dote vpon. Neither hath this poison only infected professed worldlings, who greedily drink it up with love and admiration; but even the professors of Gods true religion, who haue proclaimed their defiance against worldly vanities, are so tainted and corrupted with their contagion, that they grow stiff and benumbed in performance of Christian duties; and ready to wound their consciences with sin, when as these pleasing orators persuade them hereunto.  
But how dangerous and pernicious these triple forces are, 
§. Sect. 4. Honours plunge men into many dangerous temptations.  when they are united and conjoined, it may easily appear if we consider, of their perilous strength being singled the one from the other. For first, how manifold and dangerous are the temptations into which honours plunge men, when as they ouerualew, and immoderately affect them; making them to forget all duties which belong unto God, and to neglect all good offices natural, civil, and religious which they owe unto men, without all respect of acquaintance, friendship and kindred, yea of fidelity and common honesty, so they may aspire to their proud hopes, and compass their ambitious ends; not caring whom they tread under foot, so they make their falls steps, whereby themselves may rise. Neither do these temptations onely take hold of worldlings and wicked men, but even of the dear seruants of God, as wee may see in the example of the disciples striving for superiority, and contending one with another, who 
Luk. 9. 46. Non huius hostis vires sentit nisi qui ei bellum indixerit: quia et si cuiquam facile est laud career dum denegatur, difficile est eâ non delectari cum offertur. August. ad Aurelium. epist. 64. tom. 2.  should be greatest, and haue the highest place in Gods kingdom. In a word, so great is the force of this tentation; that( as one saith) no man can sufficiently discern the strength of this enemy, but he who hath proclaimed war against it: for howsoever it may seem more easy unto 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 temptations, both in respect of their getting, keeping and bestowing; for, as the Apostle saith, they that will be rich, fall into temptations and snares, and into many foolish and noisome lusts, which drown 
§. Sect. 5. That riches are the occasion of many dangerous temptations. 1. Tim. 6. 9. 10. Thriueri. in Apothegm. 57. Clem. Alexan. pedagogue. lib. 3. cap. 6.  men in perdition and destruction: for the desire of money is the roote of all evil. And most hard it is to abound with them, and not to abuse them unto sin, for want of observing the former cautions which are required to their lawful use; to which purpose one saith, it is a matter of as great difficulty to abound with riches, and not at any time abuse them, as to float vpon the waters and not to be ducked; in respect whereof they are likened unto thorns, which unless a man hold very warily, he is sure to bee pricked: and to a serpent, which who so holdeth unskilfully, it will wind about his hand, and bite him. In regard of which danger through our corruption, the scripture speaking of them doth commonly add some epithet which may wean our harts and affections from them, in respect of immoderate love; as, the 
Matth. 13. 22.  deceitfulness of riches, uncertain riches, 
1. Tim. 6. 17. Luk. 16. 9.  riches of this world, the mammon of iniquity and such like; and giveth us many admonitions, that we should neither ouergreedily desire them, nor when we haue them set our hearts vpon them. All which notwithstanding the most men, both worldlings, and professors of religion, are choked with these thorns, and entangled with these snares, being moved with these baits to do 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 possess them; an evil master, and a treacherous seruant; bird-lime unto our spiritual wings, fathers of flattery, sons of grief and care; a cause of fear to those that haue them, and of grief to those that want them.  
Neither are those temptations which are grounded vpon 
§. Sect. 6. That temptations grounded vpon pleasures, are very dangerous.  pleasures less dangerous, they being commonly made through our abuse, sweet poisons which kill with delight, and pleasant songs which lull us asleep in the cradle of security to our perdition and destruction. For when a man is glutted with them, how exceedingly doth he forget himself and all good duties? and how prove and headlong is he unto all 'vice and wickedness? there being nothing so bad which he doth not think well beseems him, when his understanding is distraughted with this merry madness, 
Eccles. 2. 2.  nothing so foolish and ridiculous at which he blusheth and is ashamed. But if we would take a lively view of those who abound in worldly pleasures, and see unto what lewd licencious●es they bring all those who are glutted with them; let us consider of that notable description of the house of pleasure, which by one no less wittily then truly is thus desciphered: The hall( saith he) of pleasure gloriously glistered with 
Ambros. de Cain& Abel, lib. 1. cap. 4.  kingly superfluity, or sumptuous furniture, and with curious engraven walls, and the flower did swim with wine; the ground smelled sweetly of odiferous ointment●. covered with the bones of dainty fishes, and slippery with flowers, now ready to whither. There was a tumult of boon companions, a clamorous noise of wranglers, the slaughter of needless contenders and brablers. musical mirth and harmony of those that supped together, the noise of dancers; loud laughter of those which were madly merry, shouting and clapping hands of licentious wantons, all things confused and nothing in natural order. There was to bee seen women dancers shorne and polled, youths with their long locks curiously curled; gruditie of feasters, vnsauourie belching of gluttons, insatiable thirst of drunkards, allays surfet, to daies drunkenness, the pots emptied of their drink, and again filled with the filthy vomiting of the drinkers, their drunkenness 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; drink ye your fill, even tell you be drunk; and let every one of you fall down, and never 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 himself. The golden cup of the whore of Babylon is in mine hand, 
Ierem. 51.  which maketh drunk the whole earth, with my wine haue all the nations surfeited. He that is unwise, let him turn unto me, and him that lacketh wisdom do I command, saying; eat savourly your hidden bread, and drink your waters, which are sweeter because they are stolen; let us eat and drink, for tomorrow wee 
Esa. 22.  shall die. Our life passeth and vanisheth like a cloud. Come l●t us enjoy our known good, and use the creatures quickly as in the 
Wisd. 2.  time of youth. Let us glut ourselves with precious wines and ointment, and let not the flower of our daies vnpleasantly pass away. Let us crown ourselves with roses before they whither; let there bee no pleasant meadow which our luxuriousness doth not pass over, and let us leave every where signs of ioy and mirth. For all these are left behind us, and no man shall carry any thing with him, but that which he hath imparted unto himself, in these pleasures of the flesh. Finally, I am the mistress of true philosophy, neither is there any to this, which teacheth that to be good, which is sweet and pleasant.  
And thus haue I briefly shewed how dangerous these 
§. Sect. 7. In what respects these earthly things are to be desired, and in what respects to be contemned.  earthly things are unto us, seeing they are the grounds and occasions of Satans temptations whereby he allureth and persuadeth us unto sin: not( as I haue proved) in their own nature, but as they are abused through the divels malice and our corruption, whereby it cometh to pass that wee neglect those cautions required to their lawful use, 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 lawful use they tend to the setting forth of Gods glory, the good of his Church, and the furthering and assuring of our own salvation. And contrariwise we are to contemn them, when as being abused by Satan and our corruption they become temptations, provocations, and instruments of sin, and consequently notable impediments to hinder our salvation. To which purposes when they serve, and offer themselves unto us vpon these wicked and unequal conditions; wee are not only to despise and reject them, but also to hate and abhor them, as being the divels solicitors, who by persuading us unto sin, cousin and deceive us, first of Gods love and favour, and then of the eternal salvation of our souls.  
Now as they are thus abused when the former conditions 
§. Sect. 8. These earthly things are chiefly abused when we make idols of them.  are neglected; so especially when as we make idols of them and impart unto them divine 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 endeavours, then the favour of God, his spiritual graces, or the eternal joys of his kingdom. Which idolatry worldly men usually commit, and in this respect these earthly things, honours, riches, and pleasures, are said to bee the worldlings trinity, which they serve and worship in the place of God. And hence also it is that the Apostle Paul calleth 
Ephes. 5. 5. Col. 3. 5.  covetous men idolaters, and covetousness idolatry: and the Apostle james termeth worldlings adulterers and adulteresses, 
Iam. 4. 4.  because they erect these idols in their hearts, and leaving our true husband Iesus Christ, commit spiritual whoredom with these earthly vanities. And thus the ambitious worldling offendeth, who prefereth his own honour before the glory of God; and more greedily seeketh the praise of the creature then of the Creator, and the vain glory of the world, before the eternal glory of Gods kingdom. An example whereof we haue in the Iewes, who received honour 
joh. 5. 44.  one of another, and did not seek the honour which cometh of God alone. And in the rulers, who would not profess their faith in Christ, because they loved the praise of men more then 
joh. 12. 43.  the praise of God. With which corruption old ely was somewhat tainted, who honoured his sons more then God, and 
1. Sam. 1● 9.  choose rather to please them, then to please his Creator. And thus do covetous worldlings offend, who more esteem their gold then their God, and more affect earthly riches, then the spiritual treasures of Gods graces, and glory in his kingdom; spending more time, and taking more pains to attain unto worldly abundance, then for the assurance of their own salvation. And such an one was Iudas, who sold Christ himself for money, and made more account of his idol then of our saviour; and Demas, who when the profession 
2. Tim. 2. 10.  of religion, and possession of his earthly wealth would not be reconciled, forsook that, and embraced the world. contrary unto which examples, was the affection and practise of the Prophet david, who loved Gods word and commandements 
Psal. 19. 10. and 119. 127.  above gold, yea much fine gold, and esteemed them sweeter then the honey and the honey comb. Finally, in the same kind voluptuous worldlings do commit this gross idolatry, which as the Apostle saith, are louers of their pleasures more then louers of God, and as he affirmeth in 
{αβγδ}. 2. Tim. 3. 4. Phil. 3. 19.  another place, make a god of their own bellies; taking more care and pains to please their appetite, then to please their maker, and preferring a dainty dish or some vain sport, before a good conscience, and the everlasting joys of Gods kingdom. Wherein what do these worldlings else but like foolish Esau sell their birthright for a mess of pottage, like the servile Israelites prefer the thraldom of Egypt before the liberty of the sons of God, and the onions& flesh-pots before their assured hopes of free plenty in the land that flowed with milk and honey? What do they else but like foolish children esteem shining brass before pure gold, and their toying trifles wherewith they make themselves sport, before their patrimony and inheritance? the which their folly and vanity though they cannot now see, yet hereafter they shall both know it, and with grief confess it; when as these earthly vanities being ready to leave them, they shall also bee abandoned of better hopes; and being neither able to retain these, which their own doting fondness onely maketh esteemable; nor to obtain the joys of Gods heavenly kingdom, which alone are truly excellent, having by sin, neglect and contempt, often made forfeiture of them for the obtaining of the other, they shal end their daies in grief& misery. To this purpose one demandeth; What( saith he) seemeth delightful unto 
Chrysost. Homil. ad pop. 62. tom. 4.  thee, of the things appertaining to this present life? is it not a table daintily furnished, health of body, glory& riches? but if thou comparest these worldly sweets, with the pleasure of a good conscience, they will seem bitter. And if you will learn this, let us 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 works, and fruits of piety, which he hath ever brought forth in his whole life; and then ask him in which now he doth most rejoice; we shall find that he will be confounded with shane to think of those, and exceedingly rejoice, when he calleth these to his remembrance. So Ezechias being sick, doth not comfort 
Esa. 38. 3.  himself by calling to mind his former glory, kingly sovereignty, pleasures and delights, but his serving of God in integrity and uprightness of heart, &c. for as for those things, wee leave them behind us, whereas we carry these with us into our own country; they increase our account which we must give, when we are called to a reckoning, but these augment our glory; and, as it were, add weight to our crown of happiness.  
Let us therefore, who haue given our names to Christ, 
§. Sect. 9. That it becometh Christians to contemn these earthly vanities, and to affect heavenly excellencies. Matth. 6. 33. Col. 3. 1. 2.  and haue in the Sacrament of baptism, sworn ourselves 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 unto these earthly things, but let us, as our saviour exhorteth us, first seek the kingdom of God and his righteousness; and as the Apostle persuadeth us; let us, being risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God, setting our affections on things which are above, and not on things which are on the earth. Let our conversation be in heaven, which is our own country, and there let us lay 
Phil. 3. 20▪ Matth. 6▪ 19. 20 1. Cor. 7. 31.  up our chief treasures, where they are exempted from all danger. Let us use this world and worldly things, as though we used them not, neither in our judgements esteeming, nor in our hearts affecting, nor in our practise seeking them before Gods spiritual graces, and the eternal joys of his kingdom; but let us loathe and contemn them, when they come in this comparison with them. Let not this earthly burden of the flesh keep down our soul and spiritual part, from having their chief residence in those heavenly habitations: for( as one saith) God gave unto us an earthly body, that wee 
Corpus de terra nobis deus contulit us ipsum& in caelum reuehamus, non vt animam per ipsum ad terram detrahamus, &c. Chrysost. Homil. ad pop. 55. tom. 4. levit. 11.  should carry it into heaven, and not that by it, the soul should be drawn and fixed to the earth. It is now earthly, but if we will, we may make it heavenly. Let us not be like those unclean fishes without fins forbidden in the Law, which continually lye tumbling and wallowing in the mud; but unto those which having fins do swim aloft vpon the waters: and as they, though they be not able to fly towards heaven, yet often endeavour themselves to leap above the waters; so although we are pressed down with these bodies of flesh, yet let us mount aloft in our souls by heavenly meditations, and not suffer them continually to lye groveling vpon the earth, without any desire or endeavour of enjoying that freer air of spiritual contemplation. And this( as one saith) is the 
Chrysost. de providen. orat. 1.  reason why the Lord hath given unto us a strait and upright body; whereas contrariwise the beasts haue a body groveling towards the earth, that he might thereby teach us to haue no commerce or community with the earth, and the fading vanities thereof, but might with our eyes also lift up our hearts toward heaven, in divine and spiritual meditations. In the time of our infancy, and spiritual nonage, wee haue for want of knowledge foolishly affencted these transitory trifles; but now being better instructed, and having better knowledge of them, let us learn to contemn them. For( as one saith) this sweetness is deceitful, this labour unfruitful, 
August. ad Largum. epist. 82. tom. 2.  the fear continual, and our exaltation dangerous. The beginning without wisdom, and the end with repentance. And this is the condition of al things in this woeful state of mortality, which are more greedily, then wisely, affencted and desired. It well becometh children to dote vpon trifles, their want of wit serving 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 sticks, or sit playing in the dust, they seem to all absurd and ridiculous: and so although our infancy in knowledge might excuse us, and make our former fondness in affecting childish vanities seem more tolerable; yet if now having attained to riper yeeres, and more knowledge, both of their vility and baseness, and of the excellency of Gods spiritual graces, and eternal joys, we will still dote vpon them, and prefer 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 obtain these trifles, do excel those things in worth and excellency, which worldly men do think estimable. whilst we look vpon these things alone, and vncompared, wee may think them of some worth, and such as may deserve our love in affecting them, and our labour in seeking them; but if ever wee had tasted of these spiritual and heavenly dainties, we would in comparison of them, loathe the other, esteeming them with the Apostle no better then dung and 
Phil. 3. 7.  loss, in respect of Christ, and the rich treasures of his benefits: and as those who having walked in the bright sunshine, can see nothing when they come into dark places; so if with the Apostle, wee had ever seen the glorious 
2. Cor. 12.  brightness▪ of the heavenly joys, wee should never bee so cleere-sighted in beholding these earthly vanities; but having the eyes of our minds dazzled with the former beauty, we would look over these contemptible trifles without respect. If we could share our hart and affections between God and the world, haue one foot in heaven, and the other fixed vpon the earth, lift one eye up to these heavenly excellencies, and cast the other down vpon these earthly vanities; finally, if we could haue both the honour of the world, and the glory of Gods kingdom, these temporary riches, and those eternal treasures, the pleasures of the flesh, and the joys of heaven, there were some reason why wee should esteem, affect, and seek both, although with no equality, seeing there is such disproportion between the things desired. But the Lord hath plainly  told us, that wee cannot serve him and 
Matth. 6. 24. james 4. 4.  Mammon too, that we cannot be in amity with the world, but wee must bee at enmity with him; and that those who will be partakers of those heavenly excellencies, must at least in their hart and affection, forsake and renounce these earthly vanities, being always ready to leave all, and follow Christ. And therefore if we would be partakers of that eternal blessedness, let us not think that we may pursue both with equal affection; much less prefer these transitory trifles before those heavenly joys, and everlasting treasures; but counting this one thing necessary, even the glorifying of God, in the salvation of our souls, and the fruition of those pleasures, which are at his right hand for evermore; let us not only basely esteem these earthly vanities, when they come in comparison with the other; but also hate, reject and contemn them, when they become the divels temptations to entice us unto sin, and consequently impediments to hinder us, in seeking and obtaining this heavenly happiness.   

CHAP. VII.  
Of the signs whereby we may know whether we bee infected with the love of the world.  
ANd to this purpose shall the following discourse 
§. Sect. 1. The first sign i● to think on these earthly vanities with greatest pleasure and unwearied delight.  chiefly tend, namely, to persuade all Christians to contemn these worldly vanities, when as eithey are baits to 'allure us unto sin; or do wean our hearts from the love of God, heaven and heavenly things, by inveigling our affection, and enticing us to love and set our hearts more vpon them, then vpon those invaluable jewels, and most rich treasures. In which argument that I may proceed with more profit and perspicuity; and may more effectually cure this running canker, and contagious plague of worldly love, which hath most perniciously spread itself abroad, and infected almost all men, not onely profane worldlings, but even those who would be esteemed sincere professors, and sound Christians; I will follow the Physitians method, and first set down the symptoms and signs 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 signs whereby we may know whether wee be infected with the love of the world and worldly vanities, preferring them before spiritual and heavenly excellencies are diuers. First, those things which we most esteem and love, on those we most often think, and that with unwearied delight and chiefest comfort: for as our saviour Christ saith, there as the treasure is, there will the heart be also. And 
Matth. 6. 21.  thus doth the exile take his chief delight and comfort, in thinking of his own country; the lover of his beloved; the ambitious man of honours and preferments; the covetous man of his riches; the voluptuous man of his pleasures and delights; revolving in their minds, either how they may obtain, retain, or augment and increase them. And contrariwise, those who most esteem and affect heaven, and heavenly things, they take their chief delight in meditating of those unspeakable joys reserved for them in their country, or of the means whereby they may be assured to attain unto them. Let therfore every man examine himself before the tribunal feat of God, and call his own conscience to witness, whether he think more, and with greater ioy and comfort vpon God, or vpon the world, heaven or earth, those eternal joys, or these momentany vanities. For if God and heavenly things, be the chief object of our meditations, then do we esteem thē our chief treasures, seeing our harts, and affections are set vpon them. But contrariwise, if it be our chief comfort and delight, to think on the world and worldly vanities, and if our meditations do continually run on them with vntired weariness, taking no pleasure at all to call to mind those spiritual treasures, and heavenly excellencies; or if we chance to think of them, this thought be as suddenly vanished, as a flash of lightning; it is a most manifest sign, that our treasures are not in heaven, but vpon the earth, that we love the world better then God, and more esteem of these transitory trifles, then of that eternal happiness in Gods kingdom.  
Secondly, that which a man best lo●eth, of that he most 
§. Sect. 2. The second si●ne is to speak of them with greatest delight and comfort. Mat. 12. 34 35. Lingua ●st animi Mercurius.  talketh and speaketh, with greatest comfort, and unwearied delight; either commending, o● 〈…〉 miring it, or finally conferring of the means whereby he may compass and enjoy it; for as our saviour teacheth us, out of the abundance of the heart, the mouth speaketh. And the tongue is the interpreter of the mind; and consequently by the tongues language, wee may easily guess at the hearts meaning. As therefore the doorkeeper said unto Peter, thou art surely of Galilee, for thy speech bewrayeth thee: so when a man taketh his whole delight in worldly and carnal communication, wee may conclude, that he is a citizen of the world, because his speech bewrayeth him: for as when the clock within is disordered, and the wheels out of frame, the hammer and bell must needs give a false sound: so when our hearts are inwardly disordered and corrupted with worldliness and profaneness, our speech outwardly accordeth with them. So the Apostle John saith, that because they are worldlings, therefore speak ther of the world, and the world heareth them. 
1. John 4. 5. Esa 32. 6.  Thus as the Prophet Esay telleth us, the niggard will talk of niggardnesse; and thus the ambitious man taketh his chief delight to speak of his honours and preferments; the covetous man of riches, the voluptuous man of his pleasures and delights: In a word, whosoever hath his mind chiefly delighted with the worlds music, he hath his tongue also tuned to the same key; and taketh his ioy and comfort in speaking 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 up our chief treasures in heaven; when we esteem God our souls sole and chief delight, and with the Prophet david account the Lord our 
Psalm. 3. 3. and 62. 7.  glory and reioyoing, when our chief comfort is in that assurance which we haue of our heavenly inheritance, and of the eternal joys of Gods kingdom; then do wee take our chief ioy and comfort, in talking and conferring of such matters as concern the saving knowledge of God, then do heavenly discourses replenish our heart with delight, and then is it our chief comfort and contentment, to speak of the excellency and riches of our blessed patrimony reserved 
Sermo est imago animi; qualis est vir, talis oratio.  for us, or of the means how wee may further be assured that we shall inherit and enjoy it. Let therefore our tongues be the touchstone of our hearts, whereby wee may easily discern whether they be of heavenly mettall or of earthly dross. And let us examine our own consciences, whether we take our chief delight and comfort in speaking of these heavenly things, and desire to frequent their company most, who usually entertain us with such divine discourses; and whether in hearing and talking of them, wee be not glutted with satiety, but rather affencted with cheerful alacrity, and tickled with inward ioy. And if we find that wee can abide this trial, wee may be assured to our comfort, that the Lord is our chief love and delight, and that our treasures are not on earth, but in our heavenly country the kingdom of God. But if wee find ourselves unacquainted with this language of Canaan, and take no more delight to hear it, then some unknown speech: If after a word or two spoken of these spiritual and heavenly excellencies, wee are strait glutted with loathing satiety, and offer occasion of some other talk; it plainly discovereth our inward corruption, and evidently sheweth, that our hearts and affections are not set vpon God, and the riches of his kingdom, but do chiefly esteem, and most fervently love, the things of this life, the world, and worldly vanities.  
But here some may object, that if much thinking and 
§. Sect. 3. In what sense our much thinking and speaking of worldlie things are signs of the love of the world.  speaking of the things of this world, be infallible signs, that wee love them more then God, and the joys of his kingdom, then who can be acquitted of this corruption, seeing the usual matter of meditation, and the most ordinary theme whereon all men discourse, are their earthly affairs, and the things of this life. To which I answer, that whilst we remain here, we are more flesh then spirit; and therefore it is no marvell if our discourses be for the most part worldly and carnal: but yet wee must take heed that wee do not please ourselves in our corruptions, but labour to mortify and subdue thē, and to accustom and enure our hearts and tongues, to meditate and talk of spiritual and heavenly matters, as being of chiefest worth and excellency. And if we thus do, then can we not be said to love the world more then God, although wee talk more of it: for not simply to think and speak more of these things, doth show that we love and affect them more, but to think and speak of them with greatest delight and chiefest comfort. For seeing the objects both of our meditations and speeches, are offered unto them by the ministery of the senses, it is no marvell though we think and speak more of sensible things, though we less esteem them, the of those heavenly excellencies, which are onely intellectual, and not subject to the senses, although we must value them in our judgements, and affect them with our love. again, our ordinary callings and necessary affairs of this life, do enforce us ordinarily and commonly to think and speak of them, more then of spiritual and heavenly things; but hereof it followeth not, that wee love them more then they, for there is great difference between doing a thing often vpon necessity, and doing it with chief comfort and delight. The workman thinketh more of his work and tools, the husbandman of his husbandry, the painter of his picture and colours, then of their beloved wives and most dear children; but yet it followeth not, that they affect them with more love, seeing the reason hereof is, because these things are continually subject to their senses, and the object of their labours and employments; and not because they most esteem them in their judgements.  
Thirdly, we love those things most, which we most desire 
§. Sect. 4. The third sign is when we most desire these earthly things, take most care and pains in compassing thē▪  to enjoy, and bestow greatest pains and study to obtain our desire; for according to the measure of our love in affecting, is our zeal in desiring, and our care and labour in seeking that which we so much affect and desire. And this also is joined with an earnest endeavour, to use all means which may further us, and to avoid all impediments which might hinder us in attaining unto that, which with such great zeal we desire and seek. unto which we may add an invincible patience, in suffering and enduring all things, for the enjoying of that which wee esteem and love. For( as one saith) every wicked worldling is so much more patient and strong, to endure 
August. de patient. lib. c. 17. tom. 4.  any evils, by how much the love of the world doth more abound in him; and every righteous man is so much more constant and courageous to endure any miseries, by how much he is more inflamed with the love of God. But the love of the world hath his beginning from our free choice, his progress from the delight of pleasure, his strength from the bond of custom: but the love of God is  shed abroad in our hearts by the holy Ghost. And thus worldly men above all things desire worldly vanities, thinking no care and study too much, nor pains too great, for the achieving of their desire; tiring their wits, spending their sweat, and strength, yea consuming their bodies, and exposing themselves to all dangers, that they may attain unto their worldly hopes; in the mean time never thinking of the salvation of their souls, much less endeavouring to use those means whereby they may bee assured of it. And thus the ambitious man above all things desireth honors and preferments, and consumeth his state, relinquisheth al pleasures, bendeth his whole studies, spareth for no labour, and runneth himself into most desperate perils, that he may attain unto them; the covetous man also holdeth the same courses, neglecting his credit, and contemning all delights, that he may scrape together riches. And the voluptuous man, careth not by lust, surfeiting, and drunkenness 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 sensuality. And why is this, but because every one affect their several objects with their chief love, and therefore think nothing too much which either they bestow or suffer for the enjoying of them. And contrariwise, they who like the wise Merchant most esteem and love the precious pearl of Gods kingdom, his saving truth, and the joys of heaven, they will not stick to sell all the world, with the pleasures, riches, and preferments thereof, 
Matth. 13. 45.  that they may compass and procure them. According to this sign therefore let us examine our love, whether it be more set vpon God, or vpon the world; and this may easily be determined, if we consider whether we do more earnestly desire the favour and the assurance of our own salvation, or the fruition of worldly vanities; whether we bestow greater study, cost and labour, in seeking after Gods spiritual graces and eternal joys, and endure all this pains with more patience; or in attaining unto the pleasures and profits of this life. Finally, whether wee could be content either never to haue, or soon to leave, whatsoever in the earth is dear unto us, if the time of trial should come; rather then we would not purchase the precious pearl, even Gods love and our own salvation. And lest our secure consciences should deceive us, with a false conceit of this true love, let us further examine it according to the second point, namely, whether with more care and diligence we desire and seek after those means, whereby we may be assured that we shall obtain these spiritual graces and heavenly happiness, which is a lively faith, with a godly and sanctified life( for sanctification assureth us of our justification, vocation, election, and consequently of our salvation) or the means whereby wee may attain unto our earthly desires. And then again, whether we do with more circumspection and endeavour avoid those impediments, which might hinder us from obtaining the heavenly treasures of Gods kingdom, namely our sins and the transgression of Gods commandements, which are that wall of separation between God and us; or those hindrances and lets which cross our worldly desires. And if in these respects our consciences justify us, then do we surely love God better then the world; and prefer heavenly happiness, before earthly prosperity. But on the other side, if our consciences witness against us, that wee desire more worldly vanities, then eternal glory; that wee wholly neglect this, and bestow all our study, cost and labour in seeking and procuring of the other, that wee can willingly find in our hearts by committing of sin to make a forfeiture of our heavenly inheritance, so as wee may obtain by it some earthly profit or delight; and finally, that we more carefully avoid the impediments which cross our worldly desires, then sin which like a stumbling block in the way hindereth our passage into our heavenly country; then do wee more esteem, and more dearly love the world and worldly vanities, then the Lord himself, and the eternal joys of his kingdom.  
Lastly, that which we most esteem and love, we also take 
§ Sect. 5. The fourth sign is when we take most ioy in keeping, and most grief in losing them.  in it most ioy and contentment, and therefore are more careful still to keep it whilst we haue it, and bewail the loss thereof with greatest grief, when as it is taken from vs. The ambitious man most rejoiceth in the vain glory of the world, and careth not to lose his life that he may preserve his honour, accounting it the bitterest death to live disgraced: The covetous man most glorieth and rejoiceth in his riches,& is content to hazard his soul, rather then his wealth. The voluptuous man most rejoiceth in his pleasures, and would rather sell both earthly and heavenly patrimonies, then he would be d●priued of his sensual delights. And according to their ioy in keeping them, such is their fear of losing them, and answerable to both is their sorrow and grief, when as they are taken from them. On the other side, they whose hearts are inflamed with the fire of Gods love, do most rejoice in him, and in the assurance of his love and mercy towards them; and making most precious account of this jewel, they had rather lose the whole world then Gods favour, or the testimonies thereof in their own consciences; and g●ieue more when having fallen into sin, they want the ioy of their salvation, and do not apprehended the love of God, nor sensibly discern the beams of his favour shining into their hearts, as they haue done before times, then if they were deprived of all the honours, riches, and pleasures of the world. Let every one therefore according to this sign examine himself; and if vpon trial wee find, that God is our principal ioy, and that wee most rejoice in his salvation; if with the Prophet david wee had rather see the light of Gods countenance shining vpon us, 
Psal 4. 6. 7.  then that men should show us any worldly good; and when it appeareth, haue more ioy of heart, then worldly men haue when their wheat and oil abound; if in this we can with him rather place our blessedness, that the Lord is our God, 
Psal. 144 ●15.  then in the enjoying of all the prosperity of the world; if we haue greater care of retaining the favour of God, and assurance of our own salvation, and fear of losing it, then of these worldly vanities; and answerably do use the means, endeavouring above all things to lead a godly and sanctified life, whereby our assurance of them is more and more confirmed; and contrariwise to keep our consciences unspotted of any wilful, known, or presumptuous sins, whereby it is weakened and impaired: And if besides our purpose having fallen into these sins, and thereby hazarded our chief joys, we can with more bitter grief bewail it, then any worldly shane and danger which wee incur thereby; crying out with david: Make me O Lord to hear ioy and 
Psal. 51. 8. 12.  gladness, that the bones which thou hast broken may rejoice; restore me to the ioy of thy salvation, and stablish me with thy free spirit: then may wee be assured to our comfort, that the Lord is our chief love, and that we esteem him above the world, and worldly vanities. But if contrariwise wee little rejoice in God, but take all our comfort and solace in earthly things; if we fear the loss of our worldly wealth, pomp, and pleasure, and care not for the loss of Gods love and favour; if wee never endeavour to lead a Christian life, nor take any pains in mortifying our sins and corruptions, that we may attain unto the assurance of Gods love and our own salvation; and think no care or pains too much to preserve and secure our worldly profits and delights; if wee do not mourn for our sins, because by them wee haue displeased God, and hazarded the loss of his favour, but only in regard of some worldly punishment, which doth accompany them; and can hearty grieve when wee are deprived of earthly vanities, and haue no sorrow at all when by sin we haue lost the assurance of Gods love, and of our heavenly inheritance in his kingdom, wee make it manifest that our hearts and affections are groveling vpon the earth, and that we love the world more then God.  
It cannot indeed bee denied, but that in respect of sense 
§. Sect. 6. In what sense our ioy and grief about these earthly things, are sign●s of our love of the world.  and feeling a man may more rejoice in worldly things, then in God, and heavenly excellencies,& answerably may haue more care, fear and grief about the keeping and losing of them, then the other; and yet may truly love and rejoice in God, and grieve for his sins, because he hath displeased him; for as we are more flesh then spirit, so our carnal affections and passions, are more strong and violent about fleshly and carnal things, then about things divine and spiritual: both because we haue more corruption then grace in us, and also because these earthly things which are natural and sensible, both in their enjoying and in their loss, do more sensibly affect our natural affections. Whereas our affections towards God and heavenly things are spiritual and supernatural; and the things which we thus affect divine and heavenly; in both which respects, they are not so sensible as the other. And therefore the truth of our love, rejoicing, fear and sorrow, about heavenly and earthly things, is not to be measured by our senses, their quantity, and violence of our passions, but according to their simplicity and sincerity. But yet if in our sense, or in the quantity 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 loss of Gods favour, it cannot be denied, but that it proceedeth from the strength and violence of our natural corruptions, and that wee haue the like corruption in our love, which in respect of the ardency and heat, affecteth earthly things more then heavenly. And therefore taking notice hereof, that we love the world more then God, and that wee set our affections more vpon earthly vanities, then vpon heavenly excellencies, we must not rest contented with our imperfections and corruptions, and applaud ourselves, because wee haue in us the love of God in some measure, and( though not in the heat of our affections, yet) in the soundness of our judgements we more esteem him, but we must labour earnestly to perfect our wants, and to mortify our corruptions, and never to be at quiet, but still aspiring from one degree to another, till at last we attain unto that degree of perfection and sanctification, that wee can love and rejoice in God, more then in the world, and grieve more for his displeasure, then for any earthly loss, and that both in quantity and degree, and in our own sense and feeling. For otherwise if these affections which we think sanctified, and in truth, do standat a stay, and we be contented with that weak and imperfect measure, having not so much as a desire or endeavour, that they go forward and increaso; it is a manifest sign 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 laboureth in the means, whereby it may grow to more perfection.   

CHAP. VIII.  
That the best things in the world are but mere vanities, in comparison of Gods spiritual graces, and heavenly excellencies.  
ANd thus haue I set down the signs of worldly 
§. Sect. 1. That the best are too much tainted with the love of the world.  love, whereby this dangerous disease may be discovered and known; according unto which if wee examine ourselves, I doubt not, but many who through their security thought themselves sound, and in good case, shall find that they are desperately sick of this disease even to the death, unless they provide speedily whole some medicines for their recovery; yea and those who are in the best estate, if without self-love, flattery and partiality, they try their estate according to these rules, they shall plainly discern, that howsoever Christ hath called and culled them out of the world, yet they haue left some part of their heart and affections behind them; and that howsoever through Gods mercy they are pulled( as it were) by strong hand, out of this spiritual sodom; yet they are ready every hand-while with Lots wife to look back, as being loth to leave their worldly profits and preferments, and to be weaned from the pleasures of sin, which they haue so long sucked with so great delight. They shall find that they are like prisoners newly delivered, and freed from their bolts, who by their halting and lameness are still put in mind of their old bonds and fetters, that they are like green and feeble bodies newly recovered of some dangerous disease, that is, weak and voided of strength in spiritual graces, and especially in the true love of God, and his spiritual and heavenly excellencies, and ready to fall into a relapse of their old sickness worldly love, unless they be very watchful and careful over themselves, and keep a strict and curious diet, never feeding vpon these worldly vanities, but with great temperance and moderation. And that still there are some relics of those corrupt humours of worldly love remaining in them, and remainders of this burning and unkindly heat, which will extinguish, or at least abate that divine and spiritual fire of the love of God and heavenly things, unless that heat bee qualified, those corrupt humors purged, and that vital flamme of divine love bee continually nourished with wholesome cordials and restoratives prescribed in God word. Finally, they shall plainly perceive, that they are like that harlot, of whom Hosea speaketh, who being married unto Christ, after they haue long time lived in spiritual whoredom with the world, are hardly drawn from their old filthiness, to which they were so long enured, but are ready continually to affect their old lover, and to renew their fornications and uncleanness; unless they were restrained by their husband Iesus Christ, and by the power of his spirit, word and chastisements( as it were) by strong hand, held back from running on in these lewd and wicked courses.  
And therefore as I haue shewed the signs of this disease; 
§. Sect. 2. Remedies to cure the disease of worldly love.  so now in the next place I will prescribe the remedies, and set down such wholesome medicines as may serve, both for preservatives to keep them sound, who are not yet infected with this spiritual poison; and also for purges to free us from these hurtful humors of worldly love, if they abound in us, which being applied by the patient, and made effectual by Gods blessing, may restore us to health, though through these tough and noisome humours oppressing us, wee were brought into a deep consumption of godliness, and even unto the very gates of death. And finally, for cordial restoratives to recover us being weak, unto our perfect health, and confirm and strengthen us more and more in the true love of God, his spiritual graces, and the eternal joys of his Kingdom. That therfore we may not immoderately love the world and worldly things, but may contemn them when they come in comparison of heavenly excellencies, and that we may not at all affect them, but may hate and abhor them, as they are the divels instruments and baits to persuade and 'allure us unto sin; let these reasons move us: first, 
The general division of those arguments which may dissuade us from the love of the world.  because there is no cause why we should thus immoderately love and affect them, nor thus unlawfully desire to compass them, in respect of the things themselves which are thus loved and desired. And secondly, because there is no reason hereof in regard of us, who do affect and covet them. In the things themselves, there is no cause of this immoderate love; first, because though we never so much dote vpon and desire them, yet they do not bring unto us any true, substantial, or certain good: and secondly, because being thus affencted, they become the instruments of much evil; and therefore as in the former respect they are to bee contemned and despised, so in the latter they are to be abhorred and rejected. They do not bring unto us any found and certain good: first, because they are of no great and desirable goodness, though we should long enjoy them; and also because they are altogether uncertain, both in the getting and possessing. They are of no great goodness unto us, though we could for ever enjoy them; first, because these things themselves are vain, and of no great worth or excellency; whereupon also it followeth, that they do not satisfy, nor give unto us any true or sound contentment; and secondly, because they are utterly unprofitable, and besides mixed and accompanied with innumerable evils,& manifold miseries. For if I shall prove that there is no cause why we should desire them, either in respect of themselves or us; that they bring us no true good, but contrariwise much evil; that as they haue no great goodness in them whilst wee haue them, so though they had, yet we haue no assurance of them; that they are vain, and of no excellency, and yet mingled with a multitude of miseries; there will bee little reason why we should greatly love them; and much less why wee should prefer them before Gods spiritual graces and heavenly joys; or accept of them as Satans wages, whereby he persuadeth us to serve him by committing of sin, whereby we hazard the loss of our souls, and of our heavenly inheritance, which are infinitely of more worth then the whole world.  
First therefore wee are to know, that the world and the 
§. Sect. 3. That the best things the world can boast of, are but mere vanities.  best things which it can boast of, are but mere vanities, and in comparison of Gods spiritual graces, and our heavenly inheritance, of no worth or excellency; neither is there any thing in the earth great or excellent, but the Christian mind which contemneth and despiseth these highly esteemed vanities. They make a faire show indeed to those, whose judgements are already forestalled with the false conceits of their corrupt flesh, and seem to be of some value and greatness to those who look vpon them through the spectacles of affection. But if wee pull off their false covers, and seriously and unpartially behold them after their deceiving colours and painted vizards are laid aside, we shall find the world in his chief beauty and pomp to bee but a glorious hypocrite, faire in show, and foul in truth, professing and promising much, and performing nothing; or a beautiful sepulchre outwardly adorned with all cost and bravery, but within full of stench and rottenness; or like unto our faire buildings in these times, which making a sumptuous show to the passers by, seem to invite poor men to receive relief; but within haue no provision for hospitality, nor food to refresh those who stand in need. The like vanity also is in all those worldly things, which are so affencted and admired of those, who haue erected them in their hearts, as their idols whom they serve and adore; herein indeed truly resembling idols and images, which are outwardly adorned with gold and precious ornaments, and make representation of some excellent parsonage, whereas if you examine them any further then the very superficies and outside, you shall find them no better then stocks or stones. So these worldly vanities seem to those whose weak sight can pierce no deeper then the outward show, beautiful and glorious; whereas in truth if wee could behold them inwardly with the eye of a sound iudgement, wee should easily discern them to bee contemptibly base, and of no value. In this respect like those goodly and beautiful pageants which being outwardly adorned and set forth with gold and painted colours, move multitudes of people to run after them, and to behold them with joyful admiration and ravishing wonder; whereas if you look into their inside, you shall find nothing but a few sticks, rags, and patches; and in respect of their substance and durablenes so slight and weak, that they are only fit for a vain show, and to serve for a daies sport.  
But this vanity of the world and worldly things may bee 
§. Sect. 4. The vanity of worldly things proved by testimonies. Psal. 39. 6. Psal. 73. 20.  more specially shewed both by testimonies, and also evident reasons: for the former, david affirmeth that man in his best estate is altogether vanity; that he walketh but in a shadow and disquieteth himself in vain. And else where he compareth this worldly prosperity to a dream, which delighteth whilst a man sleepeth, but when he awaketh vanisheth away, and leaveth nothing behind it, but sorrow and discontent, because their joys and hopes are frustrated. So the holy Ghost saith, that the power and prosperity of the Churches enemies, shall be like as an hungry man that dreameth, and behold 
Esa. 29. 8.  he eateth, and when he awaketh his soul is empty: and like as a thirsty man that dreameth, and lo he is drinking, and when he awaketh, behold, he is faint, and his soul longeth. In which respect one affirmeth that the Apostle saith the figure of this 
1. Cor. 7.  world doth pass away; intimating unto us, that all worldly things are but in show and figure onely, and like a shadow or a dream 
Chrysost. in Gen. 15. Homil. 35.  which vanish away, having nothing in them substantial and in truth. How childish therefore is that mind which respecteth shadows, and is proud of dreams, fixing itself vpon that which soon after shall pass away? The Prophet Esay compareth the worldlings endeavours in hunting after these earthly vanities, to the weaving of a spiders web, which being made with great labour, is altogether unfit to make a garment to keep warm or cover nakedness,& good for nothing but to catch flies. And the Apostle Paul affirmeth that before his conversion unto God, his understanding, thoughts and communication 
1. Cor. 13. 11.  which were spent about worldly things, were merely childish; the which being come to a ripe age in Christ he put away, exercising his mind and tongue about things spiritual and heavenly. So others compare the desires and labours of worldly men to childrens sports, their stately 
Chrysost. Homil. 24. in Mat.  buildings to their houses erected in the sands, their gathering of riches, to their gathering of stones, and other trifles; their honours and preferments, to their kings, lords, and gouernours which they make in play among themselves; their esteeming of earthly vanities, to that great account which children make of their contemptible toys, preferring their 
Senec. in Sap. non cad. iniur. cap. 12.  copper chains, brouches, babies, tops and scourges, and such like trifles, before both their parents and their patrimony; and finally their foolish mourning and lamenting for the loss of their riches and preferments, to the ridiculous crying of sillie children, when their houses are cast down, or their trifles taken from them. Neither is there any difference between them, saving that children very easily procure those things which they so much affect; but worldlings purchase their follies at dear rates, and obtain them 
Quid ergo inter nos& illos interest, vt Aristo ait, nisi quod nos circa tabulas& statuas insauimus, carius inepti, &c. Senec. epist. 115. Bernard. serm. de miser. human.  with much sweat and labour; they securely enjoy their sports and delights; but these, as they compass their desires with much pain and difficulty, so they possess them with much care, fear, and danger. To which purpose another crieth out: See O wretched man( saith he) that all which thou affectest is but mere vanity, and all folly and madness, whatsoever thou dost in the world, except that alone which thou dost towards God, for God, and to Gods glory; whatsoever thou dost without God is all sin and vanity, because there is nothing good which is without the chief goodness.  
But if we would haue a testimony above all exceptions, 
§. Sect. 5. The vanity of worldly things proved by Salomons testimony.  let us consider what Salomon speaketh of these worldly things, who had not onely most wisdom and iudgement rightly to value them, but also more experience of them then any other, seeing he abounded more in all worldly prosperity, then any man that ever lived vpon the earth. For as in himself he excelled all mortal men that ever breathed, in 
1. King. 3. 12. and 4. 29. 30. Eccles. 2. 1. 3.  wisdom and understanding, the which he purposely employed, to improve all these worldly things to their uttermost value, as himself professeth; so in his state he far outstripped all others in prosperity and abundance. For if you respect his honour, the holy Ghost saith, that there was never any among the Kings like unto him; for he was a mighty 
1. King. 3, 13.  Prince, yea a great Monarch, who reigned over all kingdoms, from the river unto the land of the Philistines, and unto the border 
1. King. 4. 21. 24  of egypt; and he ruled in all the region on the other side of the river from Tiphsah even unto Azzah; over all the Kings on the other side the river, and they brought him presents and served 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 hear his wisdom that God had put in his heart, and they brought every man his present, vessels of silver, and vessels of 
2. Chro. 9. 23. 24  gold, and raiment, armor, and sweet odours, horses and mules from year to year. If ye look 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, threescore, 
2. Chro. 9. 22.  and six talents of gold yearly, besides that which was brought in by his Tolegatherers and Merchants, and the presents which the Kings of Arabia brought unto him: he had a stately Throne of ivory with six steps, and twelve lions 
2. Chro. 9. 13.  at the ends of them covered with gold; he made two hundred Targets of beaten gold, six hundred shekels going to a Target; and three hundred shields of beaten gold, three 
Vers. 20.  hundred shekels going to a shield; his drinking vessels, yea all the vessels of his house of the wood of Lebanon, were of 
Vers. 27.  pure gold; as for silver in his daies it was nothing esteemed, but was as common as stones in the street. For his provision he had for one day thirty measures of fine flower, and three score measures of meal, which according to the least account is 232 quarters, and according to the estimate of others much more; thirty oxen, an hundred sheep, beside 
1. King. 4. 2●. 26  Harts and Bucks, Bugles and fat fowle. He had forty thousand stalls of horses for his chariots, and twelve thousand horsemen. His pleasures also were answerable to his honors and riches, for look what delights wit could invent, or 
Eccles. 2. 3. 4. 10.  wealth and power provide, and he denied none of them unto himself, nor withdrew his heart from any ioy, as himself testifieth. He had seven hundred queens to his wives, and three hundred Concubines; he built great works and stately houses, he planted fruitful vineyards and pleasant gardens, with goodly orchards furnished with all manner of fruits, he had his fountains and delightful springs, his woods and shady groves, his sweet music, and in a word, all the delights of the sons of men. Besides all which private good, he publicly ruled with peace and tranquillitie al 
1. King. 4. 24.  his kingdoms, his whole life. He was loved, feared and admired of all his people for his wisdom and iustice; and 
Chap. 3. 28.  that also which is the ioy and comfort of a good King, all his subiects lived in great prosperity under him. For al judah and Israel dwelled without fear every man under his vine and under 
Chap. 4. 25.  his figtree, from Dan even to Beersheba all the daies of Salomon. By all which it appeareth, that as never man had the like wisdom, so neither the like prosperity and abundance of all worldly blessings. But hear after all his pomp and prosperity what testimony he giveth to all these earthly things, and that vpon his own experience. Vanitie of vanities, saith the Preacher, vanity of vanities, all is vanity. Yea he concludeth 
Eccles. 1. 2. and 2. 11.  afterwards that all is not only vanity, but also vexation of spirit, and that there is no profit under the sun. If a poor man though never so wise, or a scholar out of his knowledge and discourse had thus proclaimed the worlds vanity, it might haue been deemed to haue proceeded from want of experience, because they had never trial of them, or from some melancholic conceit, moving them to contemn that which they had no hope to enjoy. And therefore because we should take no exceptions against this testimony, it hath pleased the Lord to teach us this lesson by such an one as had not only most wisdom to judge of them, but also most trial and experience of all these things, which the world esteemeth good, and worth desiring, both in respect of his abundance, and great variety of them, and his long, secure and peaceable time, wherein he did enjoy them; and that without the mixture of those innumerable troubles, with which other men are vexed and molested.  
And so much for the testimonies which serve to show the 
§. Sect. 6. That these worldly things are of no great excellency, seeing they are but Gods common gifts.  worlds vanity, unto which innumerable others might bee added out of writings, both divine and heathenish; but these being sufficient I will come to the reasons, which also prove it. And first the vanity and worthlessness of the world and worldly things in comparison of those which are spiritual and heavenly, may hereby appear, in that they are but Gods common gifts which he giveth in his infinite bounty, as well to his enemies, as unto his friends; to those who neglect all duty, and rebel against him, as well as to his children and seruants, who love and fear him. Yea, commonly the Lord bestoweth these worldly things in great abundance vpon the wicked, whereas for the most part he giveth them to the godly and righteous, whom he chiefly loveth, but with a sparing hand, and so much onely as may serve for their necessary use. And this david observed, whereas he saith, that his wicked aduersaries were enclosed in their own fat, that they 
Psal. 17. 10. 14.  had plenty not onely for themselves, but for their children. Yea so great was the prosperity of wicked men, and so sharp his own punishments and chastisements, that when he considered of it, his feet were almost gone, and his steps had well 
Psalm. 73. 2.  near slipped, being ready to prefer the estate of the ungodly, before the blessed condition of the children of God. And thus the Church in the Lamentations complaineth, that her aduersaries were the chief, and that her enemies prospered; 
Lamen. 1. 5.  whereas she was afflicted, and her children lead into captivity. But of this I haue spoken more fully when I generally entreated of prosperity, and therefore will for the general, add no more testimonies nor examples.  
Onely let us consider the truth hereof in those three instances 
§. Sect. 7. That God bestoweth honours as well vpon the wicked as vpon the godly.  of honours, riches and pleasures. And first for honours wee shall find, that God hath more bountifully imparted them unto the wicked and reprobate, then unto the godly and faithful. Thus Esau flourisheth in pomp and worldly glory, going attended in great state, with 400. men waiting at his heels; and jacob creepeth and croucheth unto him, meanly accompanied with a few poor seruants, that tended his sheep and cattle. Thus Pharaoh sitteth in the regal throne, reigning and ruling at his pleasure, and making his corrupt and unjust will to stand for law; whereas Moses and Aaron, the beloved of the Lord, are humble suitors unto him for the peoples liberty, and at his beck to go and come as he appointed. Thus the high Priests, Scribes and pharisees, sit in Moses chair, and are esteemed the great rabbis and Doctors of the world; whilst the dear Disciples of Iesus Christ, are basely esteemed as Galileans and poor fishermen, convented before the iudgement seats, checked, taunted, scorned and misused, as though they had been the very offskourings of the world. Yea thus do wicked Herod, Pilate, Annas and Caiphas reign as Kings, and sit on the iudgement seat, absolving and condemning whom they will: and contrariwise, our saviour Christ, the only begotten and dearly beloved Son of God, is haled before them, accused and reproached, scorned and derided, buffeted, spit vpon, whipped and misused.  
The like also may bee said of riches, with which wicked 
§. Sect. 8. Reprobates abound with riches as much as Gods seruants.  men commonly most exceed; whereas Gods seruants oftentimes are scanted of necessaries: So Nabal aboundeth in all superfluity, and david is an humble suitor unto him for relief; the false Prophets are nourished at Iesabels table, and poor Elias is in commons with the ravens; the pharisees and Scribes eat the fat of the land, and abound in wealth, and the Disciples are forbidden to possess gold or 
Mat. 10. 9. 10.  silver, yea, to carry a scrip, wherein to put their needments, or to be owners of two coats at once; unto Iudas is the bag committed, whereas Peter hath neither silver nor gold, as he 
Acts 3. 6.  professeth. The idolatrous Kings and heathen potentates haue the world at will, strouting themselves in their stately palaces, and wallowing in their wealth; but Iesus Christ, the Lord of heaven and earth, and heir apparent of Gods glorious kingdom, when he is born, hath a manger for his 
Luke 2. 7.  bed, the stable for his lodging chamber, and the oxen and horses for his chamber-fellowes. Neither was he better provided for, when he came to riper age, for as himself testifieth, the foxes haue holes, and the birds of the heaven haue nests, 
Matth. 17. 27.  but the son of man hath not whereon to lay his head; yea, so unfurnished was he of wealth at some times, that when he was to pay poll money, he was fain to borrow it of a sillie fish.  
Finally, the pleasures of the world are also Gods common 
§. Sect. 9. The wicked worldling hath a greater share of worldly pleasures, then Gods dear children.  gifts, which he bestoweth as well on the wicked and reprobate, as vpon his own children and seruants: yea in truth much more plentifully haue the enemies of God and his grace, enjoyed them from the beginning of the world to this day, then those who haue feared and served the Lord; for seeing they are to us, by reason of our corruption, like knives 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 slaves and vassals, to take their liberty, and to use what diet they list, as not regarding their spiritual health and life, nor caring what becomes of them; hath always had special care of his own children, dieting them with such a small pittance, as they may well digest, without impairing the▪ health of their souls; and mixing these delicious drinks of pleasures, in the bitter cup of afflictions, whereby he hath still purged away these gross humours of corruption, when they began to abound with them through their dainty fare. And thus he suffered those abjects, ishmael and Esau, to spend their time in hunting and marveling, pleasure and delight; whereas the promised seed, Isaac and jacob, to whom the promises belonged, spent their time in painful labours, and whilst they kept their sheep, endured the scorching heat of the sun by day, and the pinching could of the frosts by night. Thus Dauids wicked enemies were so pampered with delights, that their eyes 
Psalm. 73. 7. 14.  stood out with fatness, whereas he was daily punished and chastened every morning. Thus dives the rich glutton, clothed himself with purple and fine linen, and fared deliciously every 
Luke. 16.  day, and poor Lazarus, beloved of God, is pinched with hunger, clothed with rags, and tormented with sores and sicknesses. Finally, the whore of Babylon is suffered to haue 
Apoc: 17. 2. 4.  in her hand a golden cup, full of voluptuous pleasures and delights, and not only to drink thereof largely herself; but also to make drunk with her abundance the great princes, and potentates of the earth: whereas the poor Saints of God haue allotted to their share the cup of afflictions, wherein our saviour Christ beginning to them, drunk a larger draft, then ever any mortal man. In which respect, the Lord dealeth with mankind, as the wise physician with his sick patients; those over whom he is most careful, in regard both of the love he beareth them, and the hope he conceiveth of their recovery, he straightly dieteth, forbidding them the use of those meats and drinks, which by reason of their disease they love and desire; and giveth them many a bitter potion, and troublesone plaster, that he may hereby restore them to their health: whereas contrariwise those whom he neglecteth, because their diseases are desperate, and past hope of cure, are permitted to use what diet they list without restraint. And thus the Lord giveth to his dear seruants whom he intendeth to cure, the bitter potions of afflictions, and restraineth them of worldly pleasures, which are so delightful to their carnal appetites; whereas he suffereth reprobate men, who are desperately sick in sin, to glut themselves with these fleshly delights, and to haue their own carnal appetite, as the rule and direction of their diet.  
By all which it appeareth, that these worldly benefits 
§. Sect. 10. That the commonness of these earthly gifts sheweth their vility and baseness.  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 spiritual graces, faith, love, hope, a good conscience and the rest, as also the assurance of his eternal and heavenly joys vpon his own seruants and children, who are most near and dear unto him. Whereby it is clear and evident, that these are infinitely of more worth and value then the other; for if we will aclowledge the Lord to bee a wise dispenser of his own gifts, we need not to doubt, but that he giveth his least benefits unto those whom he least affecteth, and reserveth his rich treasures, and choicest jewels, for those whom he most dearly loveth. Neither can it bee imagined, 
Tanto altius temp●ralia iustu● despicit, quantò haec abundare etiam malis cernit. Qua● enim sint despicienda c●nsiderat, quae deus oimpotens etiam peruersis praestat. Si enim principaliter magna essent, nequaquam haec conditor aduersarijs suis tribueret. Gregor. Mor. lib. 17. cap. 14.  that if he esteemed these earthly things of any value, he would give them to his enemies, and deny them to his friends, suffer reprobate and wicked men to abound with them, and give them so sparingly to his own seruants, yea, to his onely son, in whom he was well pleased. For what wise man will enrich his slaves, and suffer his dear children to live in want? bee liberal to strangers and enemies, imparting unto them gifts of great value; and deny the use of them to his own family? whereby it manifestly appeareth, that seeing the Lord infinite in wisdom and in love towards his seruants and children, as also in iustice towards his enemies, doth bestow these earthly things more abundantly vpon the wicked, then vpon the godly; therefore he esteemed them but small trifles of little worth or value, which he bestoweth as temporal rewards vpon his slaves, and as wages for some base and servile duties by them performed; and that he accounteth his spiritual graces, and heavenly joys his chief treasures, and gifts of greatest value, seeing he peculiarly reserveth them for his elect, and bestoweth them vpon his own seruants and children, who are most deere unto him. And as Abraham gave portions to his base children,& so sent them away; reserving his chief riches, and the inheritance for his son Isaac, the child of promise: so the Lord bestoweth a portion of temporal and earthly benefits, vpon these bastards and base creatures; but as for his chief riches of spiritual grace, and his peculiar inheritance of eternal glory, them he reserveth for his own children, to whom the covenant of grace, and the promises of the gospel belong and appertain.   

CHAP. IX.  
That these worldly things haue their goodness onely from opinion, and from competition; from difficulty in obtaining, and from their rareness in enjoying.  
SSecondly, the vanity and worthlessness 
§. Sect. 1. That worldly things haue their chief excellency from opinion.  of these worldly things appeareth, in that they haue in them no sound and substantial excellency, but what they haue from their opinion who enjoy them: being mean to those, who meanly account of them, excellent to those who admire and adore them,& base, and of no worth to those who contemn and despise them; so that their goodness is not in truth, but in conceit; and if you would know of what value they are, you must not consider them in themselves, but bring them to be measured by the deceivable el●e of mans phantasy, and weigh them in the vain and unconstant balance of human opinion. In which you shall find no certainty, seeing every one varieth from another, yea oftentimes from himself, now esteeming that which erewhile he contemned, and despising that, which not long since he loved and admired. One maketh honour his idol, ascribing unto it the chief excellency, and in comparison thereof basely esteemeth of riches, and neglecteth pleasures; another adoreth gold as his God, and careth neither for his credit nor delight, so as his idol be propitious unto him; a third chiefly doteth on voluptuous pleasures, hauocking his estate, and setting his good name and reputation 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 coins, and soon after crying them down again; in his childhood and youth, he 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 covetousness, and biteth at no bait so eagerly, as at that which is covered with gold. Now what worth or excellency can bee in that, which hath his whole subsistence in so unstable a ground, altering and changing, rising and falling, according to the vain conceit, and inconstant opinion of mutable mankind?  
But let us consider the truth hereof in those special instances, 
§. Sect. 2. Opinion maketh honours so much affencted.  of honours, riches and pleasures which worldlings dote vpon with such great love and admiration. And first for the honours of the world, who seeth not, that they are in themselves but bare shadows and titles, consisting in the observance of some idle rites and ceremonies, as in higher place, capping, crouching, bowing, kneeling, descents, arms, pictures, words and terms, which haue in them no substantial good at all, but onely are esteemed and reputed so, in the conceit and opinion of the glovers and receivers; the which foundation being altogether unstable and infirm, that which is built vpon it, must needs bee vain and mutable; honours changing and varying, as oft as their opinions who do confer them change and alter. And hereof it is, that the self same thing which is honourable in one man, is disgraceful in another; that which is now praised and extolled, is at another time discommended and disgraced; and 
§. Sect. 3. That opinion giveth riches their chief excellency. Aurum et argentum nonne terra est rubra& alba, quam solus hominum error facit( aut magis reputat) pretiosum? Bernard. de advent. domini. Serm. 4. Aes pau●orum insania pretiosum. Seneca.  those observances and ceremonies, which in one place do most magnify a mans worth and dignity, do in another place and country vilify and disgrace him; the opinions of men, changing with the air, and honours with opinion.  
The like also may be said of riches, which although they be more real and substantial then the other; yet their chief goodness and excellency consisteth in the opinion of those who desire and possess them; for what true worth and excellency are in pearls and precious stones which are valued at such high rates; if at least we measure worth by fruition and use, but that which they haue from the ungrounded phantasy, and vain conceit of those who desire them? what great excellency is there in gold and silver, above copper, iron and steel, but that as one saith, by the madness of some men, they are become precious; Neither hath nature( as saith another) made them of more value, but the will and opinion of 
Aurum& argentu● non preciosum natura instituit, said hominum voluntas effeci●. Ambros. serm. 39. tom. 3. Chrysost. ad pop. Antioch. Homil. 21. avarus long iucundius aspicit aurum quam solem. Basil de aua●it. orat. 15.  men. For if we measure things by their use and profit, iron and steel are much necessary to the well being of man; seeing they do not onely serve better for his defence, but also are the necessary instruments of husbandry, arts and occupartions. And yet so strongly this ill grounded opinion prevaileth with worldly and covetous men, that they take much more delight in beholding their silver in their dark chests and closerts, then the comfortable beams of the sun in a winters day, though it be the chief instrument of their life and being; yea are ready vpon all offers to sell the favour of God, that they may obtain gold; and the joys of heaven together with their own souls, that they may enrich themselves with this shining earth and base mettall. The like also may be said of chains, bracelets, rings, and such other massy ornaments; which were they not made precious and esteemable by the opinion of those that wear them, would otherwise bee thought cumbersome burdens, and troublesone clogs, which they would not be entreated, and scarcely hired to wear about them; yea were they imposed vpon them as a punishment, and not willingly put on as ornaments, they would be born with some impatiency. But now so much are they extolled by the vain opinion and conceit of men, that these things are not onely esteemed good, but in a high degree of excellency, of which they become proud, as though they were parts of their own body; insomuch as they carry their dear prized fetters, and golden gives, not only with ease, but also with pleasure and delight; and wear these burdens not onely vpon them, but pierce their ears and make holes and wounds in their own flesh, that so they may hang these clogs about, yea fix them fast unto thē. So as it is to be feared lest together with their opinion, their fondness& dotage increasing, they will in time with the barbarous Indians wear thē also in their lips& noses. To this purpose one saith, that the wife imposeth vpon her rich 
Ambros. lib. de Nabuth. cap. 5. tom. 4.  husband, a necessity of cost and charge, that she may drink out of rich plate, sleep in sumptuous furniture, lye in a silver bed, load her hands with golden bracelets, and her neck with chains and jewels. For women are delighted even with fetters, so they bee of gold, neither do they esteem them burdens, so they bee precious; nor think them bonds, so that their treasure shine in them. Yea, they are delighted with their wounds, that they may thrust gold through their ears, and hang pearls and jewels at them: and yet these jewels haue their weight, and such clothing their could; they sweat with the burden of their jewels, and are chill with could in their thin silks; and yet the opinion of their price helpeth all; and that which nature abhorreth, covetousness commendeth and extolleth.  
Lastly, what worth and excellency is in worldly pleasures, 
§. Sect. 4. That there is no excellency in worldly pleasures, but what opinion imparts unto them.  more then opinion imparts unto them? For do wee not see, that that which to one is magnified as his chief delight, is unto another loathsome and tedious? and contrariwise, that which is accounted this mans hell, is esteemed anothers paradise? one thinketh hunting and hawking his worldly happiness, another accounteth it a tedious toil; one swalloweth drink as pleasing nectar, and the more he drinketh, the more he desireth; another when his thirst is quenched, receiveth it as a medicine, or loathsome potion; one pampereth his body, another abhorreth gluttony, as a cumbersome 'vice; one taketh his chief felicity in masking and marveling, in carding, dicing, and dancing; another▪ hateth them as idle and effeminate sports, and placeth his happiness in martiall exercises, which th● other fleeth as painful and dangerous. In a word, every man hath his several delight wherein he taketh his chief contentment; and this contentment he hath not from any worth or excellency in the thing itself, for then it would give unto all others the same delight, but from his own opinion and conceit. And hence it is that his opinion changing, his pleasures also change, insomuch as wee may often observe that those delights which haue been heretofore his chief felicity, vpon the alteration of his conceit, become loathsome and unpleasant. And as a man distempered with a burning ague, thinketh wholesome drinks bitter and loathsome; and those which are tart and sour, pleasant and well relished; which again being restored to his health, he much distasteth and disliketh: so voluptuous men being distempered with the raging heat of their burning passions, do oftentimes affect and desire, such carnal pleasures, and odious delights, as afterwards they loath and abhor, when as the hot fit of their raging passions being overpast, they are somewhat recovered to their health, and haue a freer use of their iudgement and reason. And therefore seeing all these things which the world esteemeth chiefly good, haue their worth and excellency not from themselves, but from our opinion and conceit; let us no longer adore these idols which are of our own making, nor still suffering ourselves to bee bewitched with our own fantasies; let us any more serve and reverence these things which are but of an indifferent nature, and mean quality; 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 deserve any room at all, or to stand( so much as) behind the door, unless it were to be at virtues call, to perform such offices and good duties as shee appointeth. But let us learn at last to set our hearts and affections vpon spiritual and heavenly things, which are in their own nature truly and substantially good, and not like the other; therefore excellent, because we affect and think them so; but therefore to bee esteemed and much affencted, because in truth they are of great worth and excellenci●  
Thirdly, the vanity of these worldly things hereby appeareth, 
§. Sect. 5. That wordly things are more commended unto us by eager competition thē by any selfe-excellencie.  in that they are not commended unto us so much by their own worth and excellency, as by the competition of others who affect and seek them as well as wee: for had we no corrivals in our love to whet our affection, and sharpen our appetite, it would soon faint and languish towards these earthly things, there being in themselves no substantial good which might serve as fuel to nourish and preserve it. But when as we see others admire and love them, we begin to imagine that there is somewhat in them worth out liking and desiring, grounding this conceit not vpon our own knowledge and exeperience, but vpon the iudgement and practise of those who haue gone before us, or that live with us; who likewise haue been after the same maner deceived and seduced, having had some such presidents which they also imitate. And when this conceit hath once possessed us, then love blowing the coal which phantasy hath kindled, our hearts are presently inflamed with a desire of obtaining that which so many seek; partly to show that our own wisdom, policy and power, if we list to employ them, can go as fast a place as other mens, and can with greater dexterity and agility 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 proof and experience, we would rather at all adventures enjoy 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 excellency we see in them, but rather in love, pride, envy▪ and emulation, because wee would prevent others, and obtain that which they so much desire. Like unto boyes, who with all eagerness run after a ball, not for the love of itself, but that they may catch it before another, whereas they would scarce look after it, if they had no competitor to contend with them. And as the vulgar people running in flocks to see some vain sight, do move others which scarcely know wherefore they make such hast, to go with them for company, and even to outstrip their fellows with nimble speed; so do they run with headlong hast in the pursuit of these worldly vanities; not because themselves know any worth or excellency in them, but because they see that many haue gone before them, and that many are still going speedily in this course, they also go for company, labouring to prevent them with their hast, and to obtain that first, which being obtained they do not know as yet whether it be worth their having and enjoying; yea and that which is worst of all, after that they see their error, and having had trial of these things in their own experience, do plainly perceive, that they deserve not their labour, nor are worthy of their love; yet they will seem highly to value and affect them still, lest the weakness of their judgements, which so much valued them before they had them, might bee discovered, and make account of them, now they haue them in their possession, lest they might seem to haue spent all their labour and strength in vain, which they haue taken and employed in the procuring of them. Like unto a Merchant, who having traveled far and made an hard adventure to fetch some stones, which report made him beleeue were precious and of great esteem, 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 he may put them off to others at his own prizes, or at least may not impair his credit, when as it should be known that he hath lost all his charges, and received no fruit by all his labours: or like unto those who having vainly spent much pains in the pursuit of some trifle, do afterwards when they haue found their error still magnify and extol it, not because they think it of any worth, but fearing lest they should be laughed to scorn for their folly and lost labour, they would by their praises encourage 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 us consider this in the general instances of honours, 
§. Sect. 6. Honours haue a great part of their esteem from competition, and so also riches, and pleasures.  riches, and pleasures. And first if we examine honours, we shall find that they haue a great part of their worth and esteem from competition, and the contending heat, and emulating desires, of those who affect and seek after them. For what excellency is in a long fetched pedigree, saving that men contend one with another who shall more ennoble themselves by fetching it furthest, or in famed and vainglory, saving that they strive who shall be most famous and best esteemed of? or what privilege doth the vpper place bring with it, more then the lower, the right hand then the left, or the wall then the channel side, saving that men emulating one another, do strive and contend about them who shall haue pre-eminence? Finally, what worth and excellency hath high preferment, which commonly is accompanied with most trouble and danger, saving that men strive who shall ascend higher on this ladder, and in the heat of their contention tread their fellowes under feet, that they may rise before them? wherein what do they else but behave themselves like children, who go together by the ears, whilst they contend one with another, who shall be king in their play? whereas within an hour after the play being done, they are all again equal; or imagining a little hillock to be a strong fort, do assault and defend it with as great skill and fury, as though the holding of it were a matter of great importance; whereas after the contention is ceased, it remaineth empty, and is passed by with neglect and contempt. And so these ambitious men having propounded these trifles as the cause of their emulation and contention, and being by reason of their pride and love, impatient of any foil, do with all earnestness and eagerness strive about them, not because they think the things themselves for which they contend are worth their pains and labour, but because if they do not obtain the victory, they think themselves much disgraced, in that they are not able to haue their will. The like also may be said of riches, the competition and earnest pursuit whereof by so many, addeth no small matter to the common opinion of their worth and estimation: for otherwise wherefore do men so greedily scrape much more then is sufficient for themselves, their charge, or any other good use wherein they haue any purpose of employing them, if they did not( measuring their goodness by their goods) desire to bee better then other men, and therefore covet to excel them in that which they think doth make them commendable, and more respected? Why do they hoard them up in great abundance, and like the dog in the manger neither use them themselves, nor communicate them unto any other for their use and benefit; but that in a kind of envy and emulation they would exceed all other in wealth, and bee accounted great by the large portion which they haue of these small vanities? In a word, why do they so highly value that which they intend never to use; if it were not that they haue got them with great labour and difficulty; and by their wit and industry haue outstripped many who were competitors with them in this golden suite? Whereas contrariwise if their appetite were not sharpened by this corriualship, if in their eagerness and emulation they did not think that they had lost all that, which they see others gain; they would not so much esteem and seek after needless abundance and superfluity, but would rest contented with that which they did know how to use. And thus also pleasures are made truly pleasant and delightful, and are then chiefly esteemed to be of some value, and worth the having, when as many contending for them, some one among the rest, hath the enjoying them; which if they did lye out in common, and might easily be enjoyed without any emulation or competition, no man almost would look after them, or think their fruition worth their cost and labour.  
Fourthly, the worthless vanity of these worldly things 
§. Sect. 7. Worldly things are commended unto us by the difficulties we find in obtaining them.  hereby appeareth; in that they haue not so much estimation from any excellency that we find in them, when we haue them, as from the great difficulty, which we haue found in obtaining and coming by them, our labouring, suffering▪ hazards and dangers, endearing our affection, and increasing our love; and making us apt to proportion our estimation, not according to the worth of these vain wears, but to our own venture and pains which we haue taken in compassing of them; because we would not be subject to the censure of folly, for not making of a good bargain. And hereof it is, that these things, though they be but of small worth, yet are they greatly esteemed, because they are purchased and procured with no small labour; for as nothing is more easily contemned, then that which is easily gotten, according to the common proverb: Lightly come, and lightly gone; so nothing maketh a thing more dear and precious, how worthless soever it be in itself, then when it is bought at these dear rates, and compassed with much pains and great difficulty; It being the nature of man to haue delight of coming to his ends by the way of opposition, and to think it more glorious to enjoy his desires by a doubtful victory, then by a ready yielding. And much 〈◇〉 doth▪ desire to 
Non tam portas intrare patents quam fregisse in●at. Lucanus.  break 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 agreeth 
Minus placet magis qu●d suadetur, quod dissuadetur placet. Plautus in Trium. Illicita amantur, excidit quicquid licet. Senec. in Herc. Oe●. Rom. 7. 8. cvi peccare licet peccat minus: ips● potestas-Semina nequitiae languidiora facit. ovid. Eleg. lib. 3. §. Sect. 8. difficulty in obtaining them, maketh honours and riches so much to be esteemed.  with the desire, and approving of it, giveth free liberty of seeking and enjoying, then the thing desired is commonly but lightly set by, and meanly esteemed: but when it is unlawful either in itself, or in respect of the means of coming by it; then ●he Law of God forbidding it, and the conscience condemning it, do set a wonderful edge vpon the appetite, making it the more to affect it, by how much the more difficulty and hazard there is in attaining unto it; faring herein like the river, which when it hath a free current, runneth quietly in his own channel; but finding stop and opposition ●t rageth and swelleth, and breaking down his banks, overfloweth the whole country.  
And thus honours are highly valued and esteemed, because they are not obtained without great labour and danger, 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, scars, effusion of blood, and continual hazard of life; or else at home by the painful and careful service of the state, which is often joined with as much hazard as labour. By which difficult means when they are compassed, they are answerably esteemed and valued, not according to their own worth, but according to these dear prizes, at which they were purchased. Or if the estimation of these honours bee not advanced by these outward difficulties,( as in truth this dangerous way of coming unto honour, was never in any age less traveled) 
Audax omnia perpeti, gens humana ruit per vetitum nesas. Horat. Oda 3. lib. 1.  yet at least they are valued the more, in regard of the inward opposition which men find in their consciences, by using unlawful means to attain unto them; as namely counterfeiting hypocrisy, machiavellian policies, treacherous falsehood, whereby they raise themselves by supplanting others, not caring by how wicked steps they climb, so they may rise, and place themselves in the fear of honour. The which is the more usual path which is tracted in these daies, men being now become so politic, that they will not take substantial pains, to bee rewarded with a shadow, but fitting their work according to their wages, they compass vain honours with semblances of good and vain shows. But yet in the mean time by using these wicked and unlawful means to attain unto their desires, they hazard their salvation, and for the purchasing of honours by unlawful means, they set their souls to sale; and therefore it is no marvell if having obtained them, they do highly value them, seeing they haue bought them at such deere rates. And thus riches are most highly esteemed, when as they are most hardly compassed; that onely being thought worth the having, which cannot be had without much pains and peril; and all other things being esteemed worthless and light▪ which haue not difficulty and danger put into the skole with them, to make them down weight. This maketh pearls truly precious, because they are far fetched from the eastern parts of the world, and not onely bought at dear rates, but also brought home with great danger. This maketh gold and silver esteemable, because they are digged out of the western mines with much sweat, and not procured but by great labour and travell, hazard and danger, both by sea and land. This improveth riches far above their worth, because they are obtained with much labour, care, and watching, by pinching and afflicting the body whilst they let it go often empty, that they may more speedily fill their chests; and that which is worst of all, by hazarding the eternal salvation of their souls, in using wicked means, as lying, deceiving, swearing, forswearing, oppression and all manner of cruelty, for the increasing of their wealth. All which difficulties in getting riches, make men the more to love and esteem them when they haue them: whereof it is, that he who hath thus dearly purchased his wealth, doth always much more affect and value it, then his heir who cometh lightly by it▪ even as the mother doth much more account of a child for which herself hath laboured, then of another which should bee bestowed on her of free gift; yea and among her own children, commonly most affecteth that, in the birth whereof she hath had sorest travell, and greatest danger.  
The like also may be said of pleasures, which receive their 
§. Sect. 9. Pleasures are valued according to the pain● which is taken in compassing them.  value and esteem not from any self excellency, but from the difficulty and pains which is taken in coming by them▪ neither are the sweetest delights ●auour●e and welrellishing, unless first they be sauced with the sharp sauce of trouble and labour. And therefore as men having otherwise no great appetite, usually eat bitter Oliues before they go to meate to sharpen it, and get them stomacks: so they would be soon gl●tted with delights, if an edge were not set on their appetite, by those difficulties and labours which they undergo in attaining unto them. And thus meats and drinks are much commended when as they are far fetched and dear bought, and( like the water of the well of Bethelem) procured with the hazard of mens lives. Thus such love is sweetest in enjoying, which hath had most difficulty in obtaining: thus triumphs and shows are the more valued 
Nitimur in vetitum semper cupimusque negata. Sic interdict●s immine● aeger aquis. ovid. lib. 3. Eleg. Prou. 9. 17. Prou. 20. 17.  and affencted, because of the great preparations that go before them. Yea and thus also our delights are made much more delightful by those spiritual difficulties, the word of God forbidding, and the conscience condemning them: for as the Wise man saith, stolen waters are sweet, and hide bread is pleasant; or as he saith in another place, the bread which is gotten by deceit is sweet to a man. Neither is there any thing which more commendeth pleasure to a natural and carnal 
Quod licet ingratum est, quod non licet acrius vret. ovid. lib. 2. Eleg.  appetite, then when it thus cometh against the hair, by force or stealth, and is condemned before it is enjoyed. Now what can more show the worthlesnes of these worldly vanities, then that they haue their chief estimation from those things which are shunned and abhorred, and haue almost all their sweetness and delight, from other things bitter and loathsome? and as well-waters having no heat in themselves, are said to receive some little warmth by antiperisthesis and the enclosure of some greater could; so these vanities having little goodness, are made to seem good, when as they are compassed and enclosed with loathed evils, even as this miserable world itself would seem a paradise to one that should newly come out of hell, not in regard of the happiness enjoyed in the present estate, but of the unhappiness and misery of his former condition out of which he is escaped. And therefore seeing these things haue in them no self excellency, but are onely commended unto us by troubles, difficulties, and dangers, let us no● in our judgements esteem them, nor set our hearts and affections vpon them; but most highly value and chiefly affect Gods spiritual and heavenly joys; which need no such miserable orators to commend them, they being in their own nature of greatest worth and excellency; and most esteemable and delightful, when as being freed from all pains and difficulties, wee shall peaceably and continually enjoy them, without trouble or molestation.  
Lastly, the vanity of worldly things hereby appeareth, in 
§. Sect. 10. Worldly things are esteemed more for their rareness then for their goodness. Nulli gratum quod omnibus datum.  that they are not so much esteemed and affencted for their goodness, as for their rareness; there being nothing in the world so excellent that is much respected if it grow common; nothing almost so mean and trivial, which propriety and rarity will not make excellent▪ For as a tall man is not regarded when the country inhabitants are almost all of an high stature; nor those flowers respected, though otherwise beautiful, which grow wild in every field; so neither are any worldly things held in price, when as they are embased by vulgar community. And this is the cause why Diamonds are esteemed and admired, and the sun neglected and little observed; because this is subject to the common view, and free to all mens use, that peculiar to some few only, and that of the richer sort: this maketh health to be but slightly regarded, saving of those who want it, and wealth to bee magnified and extolled: this maketh country commodities to be basely valued at home, and to be much esteemed abroad; and whereas the things themselves are of equal worth and use, yet the rarity or commonness wonderfully 
Dignitas in plures diffusa vilescit.  altereth the price and estimation. Thus honors and glorious titles if they should be made common unto all, they would of all be lightly esteemed; whereas now being rarely and respectively conferred, they are magnified as the chiefest excellencies. Thus riches haue their worth improved to that high account, because few can attain unto them; whereas if every man abounded in wealth, then, as in the time of Salomon, silver would bee no more esteemed then stones, nor gold then silver. So who would esteem of costly attire, if all went in royal apparel? who would highly value precious stones, if every one had them in possession? In a word, no riches would bee accounted treasures, if they were no more commended by their rareness, then by their worth. And the like also may be said of pleasures, in which none would ioy, if all did enjoy them; nor take any delight in them, if they were communicated to all, or to themselves continually and at all times; but being made dainty in respect of seldom use, and conferred but to some as choice privileges, this makes those who haue them to esteem them, as much for pride because they are preferred before others, as for any delight they haue in their use; and those who want them, to long after them, because they also would bee advanced to these no common privileges. This were easy to show in particulars. For who would take pleasure in great cheer, if all men had full tables, or themselves at all times? Who would delight in beauty or bravery, if herein all did match them? or in sweet music, if they had no other sound in their ears but this melodious harmony? In a word, there would no worldly thing be esteemed of any worth, if it were not for rarity and propriety. To this purpose one of the Ancients saith, that all these earthly things, haue all their grace 
Haec omnia de raritate& peregrinitate sola gratiam possident, &c. tertul. de habit. mulier. lib.  and excellency, from their rareness and strangeness, neither is there any thing almost much esteemed in it own country, and all abundance in itself is neglected and despised. And hence it is that because among certain 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 wealthy, by how much they are more guilty and faulty. Whereby it appeareth that these things are not truly and absolutely good unto us; for that which is good in this degree, would not be impaired, but multiplied and increased by community, even as the joys of heaven are infinitely redoubled, in regard that there being innumerable Saints and Angels, which mutually communicate in one anothers joys, according to their number their joys also are redoubled and multiplied. And therefore let us esteem and set our hearts and affections vpon this heavenly happiness, which the more common it is, the better it is, according to the nature of true goodness; and not vpon these earthly vanities, which because they do not satisfy those that haue them, therefore they seek contentment by multiplying and engrossing them, thinking to find that in all, which they cannot find in any part, and affect propriety in them, because they seem unto themselves to want, that which they see others enjoy, and to be robbed of that, which their greedy eye beholdeth in anothers possession.   

CHAP. X.  
Of the vanity of worldly glory, popularity, priority, and the favour of Princes.  
ANd thus haue I shewed the vanity of al these 
§. Sect. 1. That v●inglorie is not true honour, but false and counterfeit.  worldly things, both by testimonies, and manifest reasons. Let us now more particularly examine the vanity of honours, riches, and pleasures: where wee shall plainly see, that as there is generally no worth or excellency in these worldly things; so neither in any of these special parts and branches. And first for worldly honour, how base and contemptible it is, in comparison either of that true honour of a Christian, before described, or the eternal glory of Gods kingdom, it will more easily appear, if wee consider it in the chief 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 vain glory, or popularity and favour of the common people; or priority of place and precedence, or the favour of Princes, and great personages; or finally in high aduancement and preferment, to places and offices of greatest dignity and royalty; or in the concurrence of all, or some of these together: all which are vain, and of no worth, or true excellency, as we shall plainly perceive, if we do take but a slight view of them severally. And first for famed and vainglory, which is nothing else but the applause of the multitude, whereby they magnify and extol a man out of their opinion of his worth and excellency, if we examine it, we shall find both that it is false and counterfeit, and also that it is vain and unprofitable: for it is not that true honor before described, consisting in a good name and estimation of the godly and virtuous, for true worth and desert; but the clamour of the common people, extoling those, whom in a sudden opinion they think worthy: which is not like that, referred to Gods glory and the spiritual good of the party; but being arrogated to themselves as their own due, it wholly tendeth to puff them up with pride, and a fond opinion of self excellency. And therefore seeing it is false and counterfeit, how glorious soever it appears, it is not to be valued, but to be contemned as base and forged. For as when we see persons on the stage in 
Chrysost. Homil. ad pop. 43. tom. 4.  glorious and royal apparel, and much more richly adorned, then such as are great Princes and potentates in truth, yet we do not reverence or much respect them, because we know that they are but personated, and only great by apish imitation: so how goodly a show soever this vain glory maketh, yet seeing it is not the true glory of a Christian, but a false and counterfeit shadow thereof, it is to be neglected and contemned.  
But as this famed and glory of the world is false, so also 
§. Sect. 2. That worldly glory is vain and unprofitable.  vain and unprofitable; as it may appear at the first sight, if if we do but consider of the name, which by common tradition is given unto it: for although all worldly things are full of vanity, yet this glory peculiarly hath this title of vain prefixed unto it, as challenging it unto itself by a certain 
Fama ventus est, fumus est, vmbra est, nihil est.  kind of propriety, or singular eminency, as though howsoever all things are vain, yet nothing in comparison of this vain glory. For what in truth is this false famed and glory of the world, but a smoke or vapour, which is tossed to and fro with the breath of every ones mouth? What is it but a cloud or shadow, which whilst a man thinketh to catch and hold fast, it vanisheth away and cometh to nothing? And what do worldly men doting vpon this vanity, and seeking to embrace it, that they may commit spiritual whoredom with it, but Ixion-like in stead of their goddesse catch a cloud, on which they beget the monstrous centaurs of many misshaped and ugly sins? What do they but like wanton and foolish boyes run after a sopie bubble, raised with the breath of their companions mouths, because it seemeth beautiful through variety of colours, although it commonly vanish in the pursuing, or at least break as soon as it is but touched? And yet though this glory be never so vain, and the pursuit thereof most childish and ridiculous, notwithstanding the wise men of the world fall into this absurd dotage, Chameleon-like gaping after this common air, and feeding themselves fat onely with the conceit of this vulgar breath. And as they seem to haue their life, or that which is the life of their life, all their ioy and comfort, from the breathing in of this air; so also it is the stern which ruleth them in all their courses, turning them to and fro at the praisers pleasure: neither is there any means whereby a man may better carry these earthly and brittle pitchers, then by holding them by the ears, and tying them fast unto him by this golden string of praise and commendations: for if they be extolled and magnified, what desperate difficulties will they not undertake? What dangerous enterprises will they not attempt? What toilsome labour will they refuse to take? or what excessive cost will they not bestow, that they may continue or increase their famed and vain glory? again, if there bee no man that seeth them, or that seeing will commend them, how sluggish and slothful are they in attempting any virtuous actions, where the least difficulty or danger doth appear? Herein not unfitly to be compared unto ships, which sail merrily forward whilst they haue a good gale of wind, stand still when they are becalmed, and turn back again when the gust bloweth hard against them: so these go cheerfully forward in virtuous courses, so long as the wind of vain glory helpeth them forward, stand still and do nothing worth note, when as they are not praised and commended; and are utterly discouraged and turn back again, when they are dispraised for well doing; being ready to embrace any wicked course which promiseth ●nto them glory and reputation: or like unto organ pipes, which are dumb when they want wind, but being blowed with the bellows, and well played vpon, yield melodious harmony: so these men wanting the wind of vain glory give no good sound, but being blowed and even filled with the breath of mens praises, they are ready to yield a musical concent of, at least, a seeming virtue, in their words and actions: yea so immoderately do worldlings dote vpon this idol, that when they haue nothing in themselves of any worth, which they may offer unto it as a sacrifice to make it propitious unto them; and that they may eternize this vain famed and glory unto posterity; they build stately houses, and call them after their own names; or erect( as absalon did his pillar) monuments and sumptuous tombs and sepulchers, not so much to keep in their rotten bodies, as to preserve their famed rotting and perishing. But this is a sign of a base nature, so shamefully to beg glory, the wages of virtue, from posterity, after they are dead, which they never earned for any virtuous actions, which they did when they were alive; to catch at the shadow of virtue, and neglect the body, which when they haue got they are never the richer; for who would not esteem that as light as nothing, which is the reward of nothing, and impudently extorted without desert?  
But let us know that not only these base shifts, but ●uen 
§. Sect. 3. That contempt of vain glory is enjoined us in the Scriptures. Galath. 5. 26.  this vain glory also is to be contemned and rejected 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 us, not to be desirous of vain glory, prou●king one another, and envying one another: and for the other, he willeth us, that nothing bee done 
Philip. 2. 3.  through contention or vain glory, but that in meekness of mind every man esteem other better then himself. And our saviour Christ maketh it a sign of an infidel, when they affect these 
John 5. 44.  vain praises one from another, and seek not the honor which cometh of God alone. And as this contempt of vain glory is in the Scriptures enjoined; so our saviour Christ and his holy Apostle do profess the practise thereof, for so Christ saith, that he sought not his own praise: yea so far 
John 8. 50.  was our saviour from ambitious affecting and seeking this vain glory of the world, that he would not accept of it when it was offered: I receive not( saith he) the praise of men. 
John 5. 41.  And this also the Apostle Paul professeth, that he sought for no praise neither from the Thessalonians, nor from any other, 
1. Thess. 2. 6.  and that he passed very little to be judged of the Corinthians, or of mans iudgement: whose example we also are to 
1. Cor. 4. 3.  imitate, if we would be accounted the true disciples of Iesus Christ.  
Secondly, let us consider, that as this vain glory and vulgar 
§. Sect. 4. That it is great f●lly to affect vain glory.  praise is in itself vain, so is it great vanity and folly for any to desire it; for what is this glory, but, as I said, a smoke, a shadow, and a brittle bubble, which is both blowed up, and broken with the breath of the ill-agreeing and unconstant multitude? And what can be more vain and voided of excellency, then that which hath it subsistence and being in so unstable a ground, as the vain breath and mutable opinion of the common people? Who as they will extol a man for a small cause, and not seldom for counterfeit shows and appearances only; so oftentimes they will reverse their iudgement, 
Nisi noua laus oritur, etiam retus amittitur.  and condemn for no cause, their affections soon tiring themselves, if they be not continually nourished with new matter of praise: and who would value that at any worth which standeth or falleth at every ones devotion? And as their praises are vain and of no worth, so also are they vain and voided of wisdom who do much affect them: for as their folly were ridiculous, who would haue blind men judge of colours, and account that most excellent which in their doom and opinion is preferred; so is it no less absurd to make the vulgar people of the world iudges of virtue and good parts, who being blind and ignorant, judge not according to truth, but according to their fond opinion; and having their approbation and applause, to become proud and 
Sic est vulgus: ex veritate pauca, ex opinione multa aestimat. Cic. pro Rosc. come.  conceited of it. The which folly of vainglorious 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 having, in regard of their mutability and inconstancy, being like weather-cocks ready to turn with every wind, and to alter their opinion with every flying rumour, this day praising, and to morrow dispraising, now extoling those, whom they admire, up to the sky, and soon after exclaiming against them with open mouth, and casting them down again with their obloquys and disgraces to the lowest part of hell. Although therefore we be delighted with these bright and radiant beams of famed and glory; yet let us not desire like the moon to shine with this borrowed light; for then our glory will be most inconstant; sometimes in the full, and sometimes in the wain; now obscure and dark, a little while after growing and increasing, and when it is come to the full, presently again decreasing till it come to such obscurity that it cannot be discerned: herein also like the moon, in that the nearer we approach unto these from whom we borrow our light by familiarity and conversation with them, the more the brightness of our famed is obscured, they being apt to praise those most, with whom they are least acquainted; and contrariwise the more remote and opposite we are unto them, the more fully and freely do they impart unto us their praises and commendations: only herein they differ and are unlike, in that the moon having lost her borrowed light, doth recover it again within as few daies, and with as great facility as it was deprived of it; whereas those who haue once lost their light of glory and reputation, which they had from the unconstant multitude, are seldom again restored unto it, or at least after a long time, and with great difficulty: their disgraces herein resembling wounds, which are soon inflicted, but long in curing; which also being healed, a scar and blemish still remaineth.  
Let us therefore like the sun desire to haue our light in 
§ Sect. 5. That true glory consisteth not in vulgar praises, but in the approbation of God and the testimony of our own consciences. said quaeris laudem ab alio? tu igitur teipsum honora,& nemo te dehonestare poterit. Chrysost. in Matth. 27. Homil. 88. Stultus sum si cistellae labiorum tuorum gloriam meam credidtro, et coepero mendicare eam abs te cum habere voluero. Bernard. supper. Cant. serm. 13.& epist 42.  ourselves; our own consciences approving, justifying, and commending our virtues and good parts; and if we will needs haue honor and praise, let us haue it from within us; for no man can dishonour him who thus maketh himself truly honourable; whereas if we inwardly dishonour and disgrace ourselves with the obloquy of an evil conscience, all the praises and commendations which we can haue outwardly from men, will not at all profit or avail vs. again, if wee esteem our glory a chief treasure, why should we commit it to the custody of other men, and lay it up in the weak chest of their mouths? why should we stand at their courtesy and devotion, to haue it when they please, and to receive repulses and disgraces, when it standeth with their liking? why should we beg that which ourselves may freely give? and be beholding for that, which we might haue at our own disposing? why should we not lay up our treasure where we may at pleasure resume it, when we haue use of it; but suffer it to be out of our own hands in other mens keeping, and entreat that which we might command? or if we think that iron barred chest of a good conscience, is not strong or safe enough to keep this jewel, but needs we will put it out, and entrust it unto others safer custody; then what ridiculous folly is it, to make choice of the vulgar peoples lips and mouths, being a weak and ope● coffer without lock or 
Magna est eius gloria quae nullius laudibus crescit,& nullius vituperatione minuitur. Cassian. in epist. said apud populum, inquies, magna de ipso aestimatio est: quidnam hoc sibi vult? non enim certè populus, said Deus index est, &c. Chrysost. in Matth. 12. homil. 41.  boult, which being shut to none, any that list may steal it out? How much better were it for us to commit this treasure unto Gods own custody, so approving our consciences unto him, as that we may haue his praise and approbation, seeing it will be most secure and safe in his keeping, because he is most powerful to preserve it, and most faithful to restore it? For then would it be out of the reach both of scorn and envy; and attain unto such a perfect greatness, that neither the praises of worldlings would increase it, nor their dispraises diminish or abate it? Neither in truth will it ought avail us, though worldlings and vulgar people should with never so much constancy extol and magnify us, if we haue not praise and approbation from God, and our own consciences: seeing these alone are our witness and our judge, they having nothing to do either to justify or condemn vs. For who would not think him extremely foolish, who in running 
Vt quid enim aut alteri●● hoins aut de meo ipsius judicio solicitus sum, cuius nec vituperio reprobus, nec laud probatus inueniar? Si ante hominum tribunal oporteret stare, in illorum laudibus gloriarer. &c. Bernard. de verbis Apostoli. Qui gloriatur, &c. sermo. §. Sect. 6. That it is now unseasonable to seek for glory.  his race or striving for a masterio, should chiefly affect the applause of the ignorant people standing by; and neglect the skilful iudges from whom he hopeth to receive the crown or garland? Who would not think him worse then mad, who being a courtier, and standing vpon his preferment, should carefully desire to be praised of the black guard, and neglect the approbation of the King himself and of his chief counsellors? But this and much greater folly do they commit, who never regard the commendations and praise of our chief judge and King, and the Saints, his chief nobles; in the mean time aspiring with all their wits and endeavours, to haue the applause of vain worldlings, whose good word cannot help them, no● their ill word hurt them.  
Lastly, let us consider, that though honor and glory were to be desired and sought of us; yet now there is no time of affecting more of it, then the approbation of God, the good report among the godly, and the testimony of our own consciences▪ but we must( as I haue shewed) return al honor unto God, saying with david, not unto us, not unto us, but unto thy name give the glory. For why should we much affect honor in this vale of tears, seeing by our sins we daily dishonour God? Why should we desire praise and glory in the world for our virtues and good parts; seeing they are so defective and so full of wants and imperfections, that they are sufficiently praised, if they be pardonned; and haue glory enough, if they be not disgraced? We are here full of sores and wounds, and therefore we had more need of salves to heal us, then of glorious ornaments to grace and beautify us: we are substantially empty of true virtue and sanctifying graces; and therefore it better becometh us to seek after the spiritual food of our souls, whereby we may be filled and satisfied, then to gape after the wind of words, which may well puff us up with pride, but cannot satisfy us: we had need of wholesome nourishment to keep us from starving, and do we wantonly affect liquorous dainties? Wee want necessary clothes to keep us warm, and do wee look after these curious and slight ornaments? We are here poor pilgrims in the place of our exile and banishment, painfully traveling towards our heavenly country, and dare we dream of glory, crownes, and swelling titles? yea rather let us first seek the substance, and then at our leisure look after ceremonies; let us first take care for the body of virtue, and then the shadow of honor will follow of it own accord; let us here according to the Angels song ascribe all 
Luke 2. 14.  glory unto God in the high heauens, and rest contented, whilst we continue on earth, with peace and good will; expecting our crown when we haue finished our course, and waiting for fullness of honor and perfect glory, when as being freed from all corruption; we shall be perfected also in all grace and goodness.  
And thus much concerning vain glory and worldly famed. 
§. Sect. 7. That it is great folly to affect popularity, and impossible to please the multitude. Rom. 12.  The next branch of honor is popularity, consisting in the immoderate desiring, and ambitious seeking of the love and favour of the common people, the which is as vain and worthless as the other: and therefore their folly is no less, whoso much affect it, and dote vpon it. We may indeed, according to the Apostles counsel, 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 love and favour, so we use lawful means only, and do not so eagerly hunt after the favour of men, as that we are ready to purchase it by making sale of the love of God: but this is that popularity which is to be condemned, when as we ouer-value their love above it worth, when we too much dote vpon it, seating it in our hearts above the love of God; or finally, when we seek it first and principally, not caring what hypocritical shows, and false semblances, what subtle policies and wicked courses we use for the compassing of our vain desires. In al which respects this foolish popularity is to be contemned and rejected. 
An quicquam stultius quam quos singulos contemnas, eos aliquid putare esse vniuersos? Aelian. var. hist. lib. 2. ca. 1.  To which end let us consider: first, that it is a foolish thing to number favours and not weigh them; and to study 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 favours joined all together, and to contemn them all when they are singled and severed? But how much more is it gross and impious, to endeavour rather to please a multitude of wicked worldlings, then God himself? 
Galath. 1. 1●.  and by winning their favours in that which is evil, to hear this testimony sounding in our consciences, that we are not the seruants of Iesus Christ? Secondly, it may serve to wean us from immoderate seeking of these vulgar favours, if we do but consider that it is a matter of great difficulty,& almost impossibility to please the multitude, and not to displease those which are wise and virtuous; for such difference 
Vulgo placere est sapientibus displicere. Plutarch. de Educand. liber.  and contrariety there is between their judgements, dispositions,& affections, that that which the one esteemeth, the other contemneth, that which the one liketh, the other loatheth, and that which they approve and magnify, these improve and justly condemn. If therfore we cannot please both, who would not choose to please rather the better, then the greater part? who would much care fo● their favour and approbation, whom himself neither favoureth nor alloweth? or greatly desire to be liked of those, whom he doth not like, nor unto whom he would be like; neglecting in the mean time, the love and liking of the wise and virtuous, whom he inwardly reverenceth and admireth, because they are overmatched with multitude? To this purpose one saith, that it 
Pudendum est placere velle quos nolis imitari, &c. Augustin. lib. 83. quaest. cap. 36. Tom. 4.  is a shane for a man to affect the pleasing of those whom he would not imitate: for either they are not good; and then being evil, 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 virtue, and virtue 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 imitateth the evil, is unworthy of praise.  
But as it is hard to please the multitude, and to please also 
§. Sect. 8. That it is impossible to please the multitude and please God. John 15. 19.  those which are wise and good: so it is a matter of much more difficulty, to haue their favour and the love of God; because the vulgar multitude being infected with many corruptions, affect those chiefly who are like themselves, and who are ready by evil arts to compass their favour, and to run any wicked course which may fit their phantasy, and please their humour, for the obtaining of their love. And therfore one concludeth that he will never endeavour to please 
N●nquam v●lui populo placere: n●m quae ego scio non probat populus, quae probat populus ego nescio, &c. Senec. epist. 29  the vulgar people; for those things( saith he) that I know and approve they allow not, and those things which they allow, I know not. Who can please the people whom virtue pleaseth? for their favour is gotten by wicked arts; and they that will please them, must become like unto them; neither will they approve thee, unless they aclowledge thee for one of their company. Now it is a matter of much greater moment, what thou seemest to thyself, then what thou appearest unto others. Seeing then the multitude is for the most part evil, and wee cannot please evil men but by evil means, it followeth hereupon, that they who will be gracious with the vulgar crew, must be ungracious in themselves, and they who will please the wicked 
Si multis vita tua placuerit, tibi placere non poterit. Senec. Luke 6. 26.  rout, must displease God, yea and themselves too, if they haue any grace or goodness in them. And hence it is that our saviour Christ denounceth a woe against such as are pleasing to all. Woe be unto you( saith he) when all men speak well of you; because it is impossible to haue the liking and approbation of the wicked, unless wee lose the favour of God, by joining with them in their wicked courses. An example whereof we haue in Herod, who affecting popularity, did, to gain the favour of the people, put to death the Apostle james, and when he saw that it pleased the Iewes he proceeded 
Acts 12. 2. 3. 4.  further, and apprehended Peter, with a purpose to bring him likewise to the slaughter. As also in the corrupt governor Felix, who though he knew Pauls innocency, yet to get favour of the Iewes he left him still in bonds. 
Acts 24. 28. §. Sect. 9. That popularity is the vail of much wickedness.   
And as this too much popularity is a notable means to thrust men headlong into wicked courses; so oftentimes it is the vail and shadow wherewith men mask and hid all manner of sin, and a means by the furtherance whereof they encourage themselves to commit horrible crimes and outrageous wickedness; as murder, treason, rebellion, parricide, and what not: an example whereof we haue in absalon▪ who ambitiously affecting the kingdom, though it were 
2. Sam. 15. 2. 3.  with the murder of his most dear father, useth this popularity, as the vail of his wickedness, and as the chief means of accomplishing his devilish purposes. And the like is to be observed in almost all ambitious traitors, who aspiring unto sovereignty, do in the first place lay this as the foundation of their proud rebellion, to become gracious with the common people. Finally, as it is the cause of much sin, so commonly it exposeth those who do embrace it, unto danger and punishment; for the love and favour of the vulgar people being exceeding mutable and inconstant, even like the 
O funestus multis populi dirusque favor, qui cum flatu vela secundo ratis imp●euit, vixque procul languidus idem, d●serit alto saenoque mari. Senec. in Octauia.  weather and calmenes of the sea, doth draw men on to the pursuing of desperate attempts: and when the least peril appeareth, forsaketh and leaveth them in the midst of danger. In which respect it is fi●ly compared to a faire and favourable wind, which inviteth passengers to put forth into the sea, and having brought them into the main, either there leaveth the becalmed, or turning about raiseth against them ●●dangerous storm. In respect of both which sins and dangers, which commonly accrue to those which are popular, even the Heathen man esteemed it a part of happiness; 
Foelix non dum est quem turba non deridet. Senec.  to bee rather scorned, then magnified by the multitude. And therefore let not us, who professing christianity should haue more profited in true wisdom, account it a part of our felicity to be highly advanced in their love and favour; but contemning this dishonourable honour, of being 
Turpe decus placuisse malis.  gracious with the graceless, and pleasing to the wicked multitude, let us labour in the first place to please God, and to be approved by our own consciences; and in the next place to maintain our good name and reputation among the godly and virtuous; not looking to the smallness of their number, but to the greatness of their worth, and the excellency of their iudgement. In which respect wee should prefer one of th●se sharp-sighted Eagles, before a whole swarm of those buzzing flies.  
And thus much concerning populatitie. The next branch 
§. Sect. 10. The vanity of pri●rity of place and precedency.  of honour is priority or precedency, consisting in the having or taking of the vpper place, or better hand: a thing in itself so vain and frivolous, that it is unfit to be the subject of any grave and Christian discourse: but yet so much esteemed and stood vpon among worldlings, out of their pride and love, that they more bend their thoughts, and spend their labour, in attaining unto this vanity, then about the assurance of their own salvation, or those unspeakable joys of Gods kingdom; being more studious and careful of having an high place among men, then to haue any place among the Saints in heaven. Yea so do they value this priority and vpper hand, that they usually make it the occasion of mortal quarrels, and desperate frays, and choose rather to hazard the loss of their lives, then the loss of that place, which their pride makes them think is due unto them. But Christians who must deny themselves, and in all humility follow their master Christ, must learn to contemn this idle vanity. To which purpose let us consider, that if we will follow our saviours counsel, wee must take the lowest place at feasts and meetings, until others taking notice of our worth do preserre and cause us to ●it higher: if we will be advised by his holy Apostle, we must indeed contend about honour, yet not in taking, but in giuing it; we must strive to haue the precedence, but in humility, outstripping others, in preferring them before ourselves; In giuing honour( saith he) go 
Rom. 12. 10. 16  one before another. And again, Be not high minded, but make yourselves equal to them of the lower sort. Furthermore let us consider, that this difference of places, and hands, is a matter of opinion onely, which bringeth unto no man any true worth or real good; yea rather it maketh them hated for their pride and insolence, when they press higher then beseemeth them: and if opinion should varie( as it doth in diuers times and countries) then the supposed worth of this vanity would alter also, making the wall worse then the outside, and the middle better then the vpper end. Let us remember that the Heathen Monarch could teach us this lesson, that not the place the man, but the man doth dignify the place: and foul shane it is for Christians to excel him in pride, whose ambition was such that the whole world could not satisfy it. Let us know that this privilege of place on earth is common to the wicked and reprobate, so that when wee haue seated ourselves as high as we can, there are many hundreds in hell that haue been higher then we. And therefore let us not strive for an high place in the world, but rather that we may haue some place in Gods kingdom; and think with ourselves what shane and confusion it will bring, to those who having in this life had the highest places among men, shall in the life to come ma●ger their pride, be thrust down into one of the lowest places of hell, and haue the divels and wicked spirits insulting over them.  
The fourth branch of worldly honour is aduancement 
§. Sect. 11. Of the vanity of Princes favours.  and preferment, the which either respecteth persons, or places and dignities: the former is, when as men are extraordinarily advanced into the favour and estimation of Princes and great Potentates of the world; which howsoever it is to be esteemed in itself good, when as it is obtained by lawful and honest means, yet it degenerateth and becometh evil unto those who aspire unto it as their chief goodness; in their judgements preferring, in their affections desiring, and in their practise seeking, the favour of mortal and earthly Princes, before the favour and love of the immortal and heavenly King: which is the case of al those who use wicked and unlawful courses, either to gain, or retain their love; as lying, dissembling, hypocrisy, sycophancie, fawning, flattery, and other such devilish arts and policies. But howsoever Christians are much to account of the love of their Princes and rulers, when as having it, they may also retain the love and favour of God, because they are his Deputies and Lieutenants vpon earth: yet when there is such opposition between them, that both will not stand together,( as it always happeneth when either it cannot be gotten or kept but by sinful and wicked means) then is this favour of great Potentates to be lightly esteemed, yea to be contemned and rejected, that wee may retain the favour and love of God; according to the example of the three children, who howsoever they were in chief favour and estimation with Nebuchadnezer, yet when they could not enjoy it still, unless they would offend God, by committing idolatry, in worshipping his image; they set his favour at nought, and regarded not his displeasure and fierce wrath: as also in John the Baptist, who though he were in good account with Herod, yet hazarded the loss of his esteem, and incurred his indignation, rather then he would neglect his duty, in admonishing and reproving him for his sin.  
Which examples that we may imitate, and may learn to 
§. Sect. 12. Of the inconstancy and mutability of the favour of Princes.  loath this sweetness of worldly favour, when the poison of sin is mixed with it, let us consider that it is not onely vain and unprofitable, but also dangerous and hurtful. The vanity chiefly appeareth in the unconstancy and mutability of it, and that both in respect of the favour itself, and the persons favouring. For the former, who knoweth not, that it is usual in the Courts of great Princes, to bee one day in favour, and the next in heavy displeasure; now graced with the chief honours of a kingdom, and soon after disgraced and utterly neglected? An example whereof we haue in Haman, who being the Kings chief favourite, ruled all at his own pleasure; and the next day following was hanged vpon the gallows which himself had made for Mordecay. The which alteration often happeneth, for a small cause, often vpon an apparance and surmise only; and not seldom vpon mere phantasy and will, that they may please themselves with variety of new favourites; for as they oftentimes advance them highly into their love without any desert, vpon conceit and opinion only, so this varying, their love also varieth, sometimes turning to a could neglect, and sometimes into mortal hatred. In which respect Princes favourites are fitly compared to counters used for computation and casting accounts; which being all in themselves of like value, haue, according as it pleaseth the accountant to place them, a far differing estimate, some standing for thousands, some 
Orontes Apothec. apud Plutarch. p. 297. B.  for hundreds, and some for unites; yea and those which now haue the place of the greatest sum, do 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 favours are likened unto a tender eye, which the least moat falling into, causeth to water, and sometimes is offended with a blast of wind: for so the smallest trifle often changeth their affection, and sometimes mere wind of words, the rumours and tales of backbiters and sycophants, move them to displeasure. Of this david had experience, who being greatly in Sauls favour, suddenly procured his hatred, for no other cause, but by his own worth and good deserts, and the others iealousy and unjust suspicion. And therefore having by his own experience, come to the knowledge of this inconstancy and mutability; he saith that it is better to trust in the Lord, then to haue confidence in Princes, 
Psalm. 118. 9. John 13. 1.  because where he loveth, he loveth to the end: his love and favour being immutable and unchangeable. To which purpose also ieremy saith, that the hope of the hills is but vain, and 
Ierem. 31. 3.  the multitude of the mountaines, but in the Lord our God is the health of Israel. But though it were granted that the favour of Princes were immutable, yet there is no cause why wee should set our harts much vpon it, for as much as themselves are mortal, and ready to leave us when we most bear ourselves vpon them, and to fail us when as we think their love our chief strength. And this argument david useth to dissuade 
Psalm. 146. 3. 4.  us 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 love is unchangeable and himself eternal, and not in the Kings and potentates of the earth, whose love is mutable, and themselves mortal, and consequently their favours are a vain stay to rest vpon, seeing they die with them: neither let any man think, that their favours received are annexed to the crown, and will continue by succession, seeing there is nothing more common, then for the heir to hate them, whom his father or predecessor loved and esteemed; it being the nature of sovereign power not to ioy much in others love, but rather to delight themselves in creatures of their own making.  
But as this favour of worldly Princes is vain, so also is it 
§. Sect. 13. That the favours of Princes are unprofitable.  unprofitable; neither bringing to those that haue it any great good, nor exempting and freeing them from any great evil: it doth not make them better or more virtuous; yea oftentimes much worse, and more vicious then those that want it, puffing them up with pride, and causing them to be insolent in all their carriage and behaviour. It doth not free them from dangers, but rather exposes them unto them, nor delivereth them from any great evils, as from the wrath of God, sicknesses and diseases, death and condemnation. And therefore the Psalmist willeth us not to trust in Princes, nor in the 
Psalm. 146. 3.  son of man, because there is no help in them: and yet their favours were more to be valued and esteemed, if as they did not greatly help us, so they did not much hurt us: But the truth is, they lay us open to many perils, and subject us to many evils. For to say nothing of those dangers of sin, to which they hazard us, by making us to forget God and ourselves, with all good duties which we owe to both: they expose us also to many worldly perils, as to the hatred of all those who envy our aduancement, and disdain that we rather then they should be partakers of such extraordinary favours; and to all their cunning and malicious plots, whereby they seek to undermine us, and to work our ruin: yea no small dangers do we run into, in respect of these great potentates, who do affect us; because their love is unconstant, and seldom do they vary and change towards their great favourites, but it is with their utter ruin. In respect whereof, familiarity with them, is as if one played with a tame Lion, whose greatest love is joined with imminent danger; seeing if he be but a little angered, he hath always power to pull them in pieces, which though he do not every day put in execution, yet is he daily feared; and though they often scape his paws, yet commonly at last they are payed home once for all. Lastly, as the favour of great potentates exposes their favourites into many dangers, so doth it also commonly plunge them into innumerable evils, and first and especially by drawing them on to base flattery to please their humours, and retain their favours; being ready always to speak, not what is most profitable, but what is most plausible, not what they know is the truth, but what they think will be best accepted. 
Si in clientelam foelicis hoins potentisque perueneris, aut veritas aut amicitia perdenda est.  To which purpose one saith, that those who come into favour with great personages, must make account to betray the truth, or to lose all friendship. Secondly, as they must forego the truth, so also their liberty, and become true vassals and slaves ready to further all their designs, and that oftentimes with the hazard of their goods and good name, yea( which is worst of all) of their souls, by being their instruments in effecting and bringing to pass things unlawful and wicked. In which respect it is a hard thing to be esteemed of great potentates, and not to be vile and base to a mans self. Lastly, by setting our hearts vpon the favour of Princes, we expose ourselves to that fearful curse, denounced 
Ierem. 17. 5.  against all those who trusting in man, and making flesh their arm, do withdraw their hearts from the Lord. And therefore seeing so little good, and so great evil cometh of the favour of great potentates, when we set our hearts too much vpon it: let us learn to wean our affections from this worldly dotage, and contemning the favour of the greatest Monarch, when it cometh in comparison with the love of God; let us first and chiefly labour to be assured of the favour of our heavenly King, as being most profitable and immutable, bringing with it no hurt, yea turning all our evil 
Rom. 8. 28.  into good, and enriching us with earthly peace and security in this life, and with eternal glory and happiness in the life to come.   

CHAP. XI.  
Of the vanity of worldly power and authority.  
ANd so much concerning the favour of Princes 
§. Sect. 1. In what respect worldly authority is good, and in what evil and sinful.  and great personages. The other branch of worldly preferment, is aduancement to high places and dignities: as places of magistracy, nobility, Empire and sovereignty. The excellency of magistracy chiefly consisteth in their great power and authority, which they haue and exercise in ruling and governing others, who are inferior and subject unto them, the which is in it own nature good: for as job 
job 12. 13. 16.  saith, God is the fountain of all power and wisdom: and the Apostle telleth us, that there is no power but of God▪ and the 
Rom. 13. 1. 4.  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 evil. To which purpose one saith, that 
Non mala potestas, said is qui malè utitur potestate, &c. Ambros. in luke. cap. 4. ●om. 5.  power itself is not evil, but he that abuseth his power and authority; it is not authority that is evil, but ambition: finally, thus far forth the ordination of power is from God, that he is to be accounted the minister of God who doth use his power well; and therefore it is not the fault of the office, but of the minister, neither can the ordinance of God displease but the action of him who doth ill administer it. The Emperour giveth 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 inferior judge. What shall we say then? it is good to use 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 use, good to those that make good use of it, evil to those who abuse it unto evil. So one saith, that riches, 
divitiae, potentia, robur, instrumenta sunt virtutis rectè vt entibus, &c. Basil. de Inuid. Homil. 11.  power and strength, are the instruments of virtue to those that use them well, although they haue no true felicity in themselves: and therefore he is no less miserable who abuseth them, then he who taking a sword into his hands to fight against his enemies, doth turn the point thereof against himself, to his own ruin. unto which abuse we are naturally most prove, partly whilst we set our hearts and affections more vpon it, then vpon our spiritual aduancement, to be the sons of God, and heires apparent of his kingdom, and therefore take more pains in getting, and more care in keeping this earthly preferment, then that spiritual and heavenly aduancement, of which we are ready to make forfeiture, by using sinful and wicked means for the compassing of the other: partly whilst being puffed up in pride, we glory 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 own strength, and to outface and discountenance any danger by our own power. But that we may not too much esteem, affect, seek, or glory in this authority and power, but may learn to despise whatsoever portion thereof we haue in ourselves, in comparison of out spiritual privileges, and eternal aduancement in Gods kingdom: let us consider that in respect of them, they are of no excellency or profit; but contrariwise being abused through our corruption, they are usually the causes both of sin and punishment.  
That there is no great excellency in this power and authority, 
§. Sect. 2. That there is no great excellency in worldly power and authority.— virtus et summa potesta● Non coeunt. Lucan. lib. 8. Pharsal.  it appeareth, in that God bestoweth it as a common gift both vpon the good and the bad; yea commonly those unto whom he vouchsafeth the least, or no measure of grace, are most advanced to these worldly dignities and preferments; and those which are above others enriched with earthly glory, are often passed by, when as there is choice to be made of such, as shall haue spiritual and heavenly aduancement: for so the Apostle saith, that not many wise, not many mighty, not many noble, are called, but God chooseth the foolish things of the world, to confounded the wise, and the weak things of the world to confounded the mighty. And thus we read that the first mighty men on earth, were those wicked giants, who were the issue of that unequal match, between 
Gen. 6. 4.  the sons of God, and daughters of men: and after the flood Nimrode began first to bee mighty on the earth; and 
Gen. 10. 8.  like unto these succeeded many others, both among the Heathen nations, and also Gods chosen people, who, the more mighty they were in power and authority, the more weak commonly they were, in all grace and goodness. All which serve as examples of the Apostles rule and observation, that not many mighty are effectually called; and consequently that there is no true excellency in greatness, seeing it is so often voided of goodness, and therefore those who most excel in it are neglected by God, when as those which are weak are called and chosen.  
And as there is no cause to glory in greatness, in respect 
§. Sect. 3. That worldly authority and power doth not profit us for the attaining to grace and ver●ue.  of any excellency there is in itself: so neither in regard of any great profit it bringeth unto us; seeing this might and authority doth not help us to the obtaining of the best things, which are to bee desired, nor to the preventing or escaping of the greatest evils, which are to be shunned. We cannot with all our might and authority command one sanctifying grace, or furnish our heart with one virtue; yea commonly this worldly power rather opposeth against grace, keeping it from entering where it is not, and nipping, kerbing, and suppressing it where any seeds thereof are sown; whereas they who are weak and contemptible, being manured by Gods husbandmen, do like gentle and light grounds, bring forth fruitful increase of virtue and goodness; whereas the other, like stiff and strong day, do choke and bury whatsoever good seeds of grace are committed to them. And as this is to be observed in several persons, so also we may note a great difference in the same men in these different estates: for how many haue we seen, who before they haue had preferments, haue been humble, courteous, religious, and enriched with many graces and good parts, who being advanced to dignity and authority, are changed with their estate, becoming proud and insolent, disdainful and contemptuous, irreligious and profane, or at least could and negligent in all good duties, the power of Gods word becoming vnpowerfull unto them, and their zeal being cooled, when this wind of vain glory hath but a little blown vpon them? And this difference is observed 
Ecclesia nata& adulta persecutionibus crevit& martyrijs coronata est, &c. Hieronym. de vita Malchi. epist. tom. 1.  by an Ancient in the state of the primitive Church, which being born and come to some age and strength, did grow in the midst of persecutions, and was adorned with the crown of martyrdom: but after it had Christian Princes endued with power to defend and provide for it, it increased with riches, but decreased and declined in virtue and all goodness. Neither doth this power and authority help us at all in our warfare against our spiritual enemies; for these principalities and powers cannot be overthrown with human might; and these fleshly weapons are far too weak for this spiritual encounter; yea rather it betrayeth us unto danger, seeing we are more apt to trust unto it, when we find our own might, and it always faileth us when wee most rely vpon it. It doth not entitle us to true greatness, and the chief magnificence of a Christian; which doth not consist 
Si magna feceris non braus et is, said si bona magnus.  in ability to do much, but in a willingness to do 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 potency, doth not help 
§. Sect. 4. That he who hath most authority over others, hath least in ruling himself.  us to the obtaining that most esteemeable victory of overcoming a mans self; neither doth it assist reason in subduing and ruling of our affections and passions; yea rather when the vnresistable flood of power, is joined with the violent stream of our own passions, it causeth them more to swell and rage, bearing down 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 restraint; making their will to stand for law, and all that to be lawful, whatsoever liketh them. Neither do they now measure their designs and actions by the rule of equity and iustice, but by their own power and ability, thinking that they may do, what they can do; and often desiring more 
Quod non potest, vult posse qui nimium potest. Senec. in Hypollit.  power, to do that which they cannot now achieve, whereas they haue already more then they can well use, their passion and power overruling their reason, which should be in subiection, and obedient unto it. And whereas the doubling of their authority and power, should make them redouble their care to use it with sobriety and moderation, and their ability to do what they list, should the more restrain their 
Minimum debet libere cvi multum licet.  list, and will, within the bounds of honesty and equity; now having the rains of liberty put into their hands, they run on in wilful courses, oppressing and bearing down with violence, whatsoever standeth in their way, and but seemeth to hinder them; freting and fuming against any that dare 
Amicae potestati pene semper impatientia est. Gregor. Moral. lib. 20. cap. 29. Ubi cum potestate habitat ir● cundia, fulmen est.  presume to say they do amiss; and thundering in their pride and impatiency sharp 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 joined with it, maketh it to become deadly and pernicious. Lastly, this worldly power and authority doth us no good in attaining unto our chief good, neither haue we our heavenly happiness by command, but by entreaty, not by authority, but by humility and submissive suite. So that in this regard wee haue greater cause of glorying in the least dram of spiritual grace, then in the greatest measure of worldly authority and might; according to that of the Prophet, Let not the strong man glory in his 
jer. 9. 23. 24.  strength, but let him that glorieth, glory in this, that he understandeth and knoweth the Lord. Yea though our power& authority were such, that we could command the divels, and overrule the infernal spirits, yet we must not, as Christ said to his Apostles, rejoice in this, that the spirits are subjecteth unto 
Luke 10. 20.  us, but rather rejoice in this, that our names are written in heaven.  
But as this worldly aduancement, power and authority 
§. Sect. 5. That worldly authority freeth us not from our greatest evils. Psalm. 33. 16.  helpeth us not to the attaining of any chief good, so neither doth it exempt or free us from any great evils. It doth not privilege us from dangers: for as the Psalmist saith, the king is not saved by the multitude of an host, neither is the mighty man delivered by great strength. Yea rather it exposes men to many perils; their greatness making them but the fairer marks for envy to shoot at, and inflaming many as ambitious as themselves, to use all their art and power for the undermining of their estate, that so out of their ruins they may raise their own preferments. It cannot deliver us from the just vengeance of God in the day of his visitation, the Lord having a thousand means to weaken us in our greatest strength, and being able to make our own power and authority the instrument of our destruction: for if he do but blow vpon us with the breath of his displeasure, our proud might shall serve but as an over great sail to overturn us, 
Potestas culminis est tempestas mentis. Gregor. epist. in Moral. lib. 1. cap. 1.  and our own strength shall become the instrument of our ruin. It doth not free the mind from cares and griefs, nor our bodies from sicknesses and diseases; yea the more authority a man hath, the more is his care and trouble, and though he be in never so great place, yet the ague and gout, apoplexies and palsies, consumptions and such other griefs and maladies, will not be afraid of him, but coming as officers from a superior power, will in despite of all his glorious greatness, hold him under their arrest, till they haue a discharge from our chief sovereign. Neither doth the greatest earthly power, and transcendent authority free any from death; for as the Psalmist saith, Man shall not continue in honor, 
Psalm. 49. 12.  he is like the beasts that die: and death feareth the sceptre no more then the goad, he regardeth the stately throne no more then the basest footstool, and with as undaunted courage he entereth into the Princes palace, as into the poorest cottage. Finally, after death we shall haue no privilege by our authority and greatness, when as we shall all appear before the iudgement seat of God: for then both Magistrates 
2. Cor. 5. 9. 10.  and people, mighty and impotent shall be all alike, and receive their just sentence according to that which they haue done in their flesh, whether good or evil, without any respect of persons: for as job saith, He accepteth not the persons of Princes, and regardeth not the rich more then the poor, seeing they are all the work of his hands. Yea rather at that time they shall find hereby great hurt and inconvenience, seeing it will then but increase their bills of accounts, of which then they are to give a reckoning; for this power and authority were committed unto them by God, as his good talents, which they were to use for the honor of their Master, and for the good of their fellow seruants, which being well employed, might haue gained much glory unto God, and good unto his Church, in maintaining and upholding his worship and service, in preserving and defending his true religion, in countenancing& rewarding the good and virtuous, and in disheartening& punishing the wicked and vicious. In which accounts if they come short, they shall at that day haue little ioy of all their former authority& greatness; seing it will but increase their debts, and make them to find so much the less favour, by how much they haue abused the greater mercy.  
And thus haue I shewed that authority and great power, 
§. Sect. 6. That worldly authority is accompanied usually with pride and tyranny.  are vain and unprofitable to those, who too much set their hearts vpon them. It followeth that I also show that it bringeth unto us, being thus abused, much evil, and that both in respect of sin and punishment. It is the cause, being abused through our corruption, of many sins, but especially of those two heinous and mother sins, pride and injustice. For being advanced unto these high places, it is usual with them to forget by what power they were thus advanced; and leaving their dependency vpon God, they begin to wax proud of themselves, and thinking it too base to sustain the place of Gods deputies, they aspire themselves unto the supreme sovereignty, and rebelliously affect divine honors. So Nebuchadnezer being by his greatness puffed up with pride, forgot himself to be a man, and would needs haue his image worshipped by all his people; and this was usual among the Heathen Potentates, who ambitiously desired to be deified, and to haue their statues and images erected, unto which divine worship was to be imparted. And thus uzziah, howsoever he was a Prince of the better sort, yet when he grew 
2. Chron. 26. 16  mighty, it is said of him, that his heart was lift up to his destruction. And as it maketh men proud in respect of God; so in respect of men, most insolent, disdainful and tyrannicall. It is true indeed, that those who use their authority well, do 
Benè potentiam exercet qui scit per illam supper culpas erigi,& scit cum illae caeteris aequalitate componi. Greg. Moral. lib. 26. cap. 19.  keep an humble mind in an high estate, like the Sun, which the higher it is, the less it seemeth, and do not so much look at their superiority of state and order, as at the equality of their natural condition; and considering that all by nature are equal, and that it is sin which maketh this difference of superiority and inferiority between them, therfore they advance their power to bear sway over their vices rather then over their persons, and whilst they remember that they punish sin, they do not forget that it is punished in their brethren. Nether do they( as one saith) so much rejoice to 
Greg. Moral. lib. 21. cap. 11.  rule over men, as that they may profit them by their government, knowing that the ancient Patriarks were not so much Kings over men, as Pastors over sheep, and that when God said to Noah and his sons increase and multiply, and fill the earth, adding that their fear and dread should be over the beasts, fowles and fishes, he doth not say also that it should be over men, because mans terror should be over beasts and not over men. Although indeed holy gouernours desire to be feared of their subiects; but it is when as they see that they do not fear God, that at least they may be restrained from sin by this fear of man, who do not stand in awe of Gods judgements: and therefore they are not proud of this fear, in which they seek not their own glory, but the just carriage and demeanour of their subiects: neither do they desire to be feared of ill livers as they are men, but as they behave themselves like beasts over carried with sensuality: and when there is no 'vice to punish, they do not rejoice in the excellency of their power, but in the equality of their condition, and are so far from desiring to be too much feared, that they refuse to be too much honoured. But the most part through the corruption of our nature, are apt to abuse their power and authority unto pride and tyranny, imagining that they exceed all that are subject unto them, as much in virtue, as they do in titles, in worth and desert, as they do in dignity and power; and measuring themselves not by the rule of Gods word, nor by the testimony of their own consciences, but according to the hyperbolical, or rather lying praises and commendations of palpable flatterers; and believing that they are such as these false glasses would seem to make them, they wax proud of their greatness, esteeming their inferiors as base and contemptible, and thinking that they are good for nothing but for their use, and that like ciphers they only serve to make up the sum of their greatness: and therefore they rule them not according to law and equity, but according to their will and pleasure, never considering 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 themselves, as though it were their summum bonum and chief happiness, if by their labours, wealth, lands and lives, they can procure unto them the least pleasure or profit, or give them the least ease of any trouble. So that it is a matter of greatest difficulty to excel in authority, and to beate down pride; to haue great power, and not to think it greater then it is; to rule over inferiors, and not to insult over 
Ecclesiasticus 3. 19. §. Sect. 7. That worldly authority usually is accompanied with unjustice and oppression.  and contemn them as base and abject. And therefore great potentates had need to haue that saying sounding in their ears: The greater thou art, the more humble thyself in all things; and so shalt thou find favour before the Lord.  
The other sin into which power and authority commonly plungeth men, is unjustice, violence and oppression; for they that haue power to do more then is fit, commonly haue also will to do more then is lawful; because they imagine 
cvi plus licet quam par est, plus vult quam ●icet.  that their pow●r is most magnified, when as it extendeth itself beyond all bounds and limits of either law or reason. And thus the Author of the book of wisdom bringeth in mighty men encouraging one another to commit all outrage and cruelty: Let us( say they) leave some token of our pleasure 
wisdom 2. 9. 10. 11.  in every place, for that is our portion, and this is our lot. Let us oppress the poor that is righteous, let us not spare the widow, nor reverence the white hairs of the aged that haue lived many yeeres: let our strength be the law of unrighteousness, for the thing that is feeble is reproved as unprofitable. In which cruel 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 wantonness, affecting wrongs and oppressions, not for any pleasure or profit they haue in the thing done, but only for the delight they take in doing it; and 
Colit hic reges calcet vt omnes, perdatque aliquos nullumque leue●, tantum vt noceat cupit esse potens. Senec. in Octauia. Ambros. Hexamer. lib. 5. ca. 5.  chiefly glorying in their power and authority, because they are enabled thereby to do mischief; as though there were no music so sweet to their ears, as the outcries of the wronged, and the groans of the oppressed. Neither is this any rare fault of the mighty, seeing( as one complaineth) inferiors in all places are subject to the covetousness and oppression 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 devouring fishes, the less becometh the food of the greater; and he again being assaulted with a stronger then he, becometh his prey, who before devoured another, and one belly now holdeth them both, giuing an example to the mighty of revenged injury: whereby it appeareth that this power and authority being usually severed from iustice, becometh hurtful and pernicious: for as those signs, Castor and Pollux, appearing both 
Plutarch. Pistisera vis est valet ad nocendum.  together unto sea-fairing men, comfort them with the hope of faire weather, and a prosperous voyage; but being severed and appearing alone portend a tempest: so when power and authority are joined with wisdom and iustice, they bring with them much profit both to private men, and to whole societies: but when this power is severed and divided from the other, it bringeth forth no other fruits then cruelty, rage, oppression, and all manner of hurt and mischief, and that both to those who are under it, and to those also who thus abuse it. For as for them, they are not masters of any thing which they enjoy, all their goods and substance being daily endangered to their spoil and rapine; the which their injuries they must endure not only with silence and patience, but at least with outward cheerfulness and thankfulness: for if they seem but to take notice that they are wronged, they do make way for a new mischief, and put them in mind to redouble the injury. And therefore the best way for these inferiors, is willingly to offer that to 
Minora potentibus negare est maiora promi●tere.  these powerful tyrants which they seem to affect; for to deny unto them lesser things, is to promise unto them greater, and by withholding from them some things, to make them masters of all. Yea oftentimes by crossing their desires they do not only expose their goods to the spoil, but their lives also to danger, as wee may see in the example of Naboth, who labouring to hold his vineyard, lost his life and his vineyard too. Neither is this abused power and authority less pernicious to those that ha●e it; for making themselves hereby odious to all, they twist snares to catch themselves, and fall into their own pit, whilst either they expose themselves to popular rage, or pursuing the weak do fall into 
Qui ob hoc in●uriam facit quia potest, citò desinet quia fecit.  the power of those who are stronger; like the wolf, who ouergreedily following the lamb, doth himself fall into the lions paw. So that it is truly said, that he who therefore doth injury because he is able, will not long be able because he hath done it. And wisely did the Heathen man aduise those who desired to use their power long, that they should 
Cato apud Stobaeum, serm. de Ma●istratu.  use it sparing whilst they haue it; for they who do all they can, will not long be able to do what they will.  
But as this abused power and authority plungeth men 
§. Sect. 8. That worldly authority exposes men to envy and many dangers.  into sin, so it subjecteth them to the evil of punishment: for depriving them of the chief human strength and defence, namely the love and good will of those that are about them, it exposes them to the envy and hatred of all, so that those who flatter them with their mouth, threaten their ruin in their hearts, and whilst they creep and crouch unto 
Pot●●tibus omnes adulantur, inuident omnes. Bernard. de ascensu Domini, serm. 4.  them, they watch for desired opportunity to tread vpon their necks, and to solace themselves in their utter ruin. Yea they are not safe from the conspiracies and attempts of those whom they repute their nearest friends; and even those who guard them, are so falsehearted towards them, that oftentimes 
Senec in Herc. Oct. act. 2.  they had need of another guard to defend them from their treachery. And hereof it is that these great Potentates are continually exposed to innumerable dangers, which threaten a fearful and shameful downfull, whilst every one envieth their greatness, and none almost supports it, unless it be that they put to their hands to uphold it whilst it standeth by it own strength; being ready to pull them away when it a little tottereth, and standeth most in need of their help. And as they are thus endangered by false friends, so also by open and professed enemies, who having through the abuse of their power been wronged and injured, do daily wait for opportunity of taking reuenge, and feed themselves with hope of seeing their ruin, when as they may pay them home with their own measure. From which dangers and evils, though they be defended through the greatness of their power, yet are they not privileged from the continual fear of them; neither is it might, and powerful tyranny, but innocency, iustice, and well-deseruing that bringeth secure peace. For having abused their power to oppression and violence, their guilty conscience, as it were an implacable fury, continually haunteth them, making them to expect what they haue deserved, and to fear, as much as they haue hurt. Whereby it cometh to pass, that howsoever they are sometime safe, yet they are never secure, but spend their life in continual agonies and perplexities. Now what is this continual anticipation of evils through fear and dreadful expectation, but a daily suffering of them, the greatest part of worldly evils being the fear that goeth before them?  
But say they could escape both fear and danger from 
§. Sect. 9. That abused authority subjecteth men to Gods vengeance.  men, yet deserved vengeance from God shall surely overtake them, for abusing that power and authority which they haue received from him, to his dishonour, and the hurt of their brethren, whereas they might by a good use thereof haue gained unto him much glory, and benefited those who were under their government. For the Lord when he cometh in visitation, will not respect the mighty more then the weak and impotent; yea rather taking delight to overmaster and confounded their proud greatness, wherewith they haue opposed against him, he draweth them first to punishment, and maketh their condemnation more heavy and intolerable, for the mighty shall be mightily tormented. 
1. Sam. 2. 4. Wisd. 6. 7. 8. Esa. 2. 13. Zach. 11. 2.  Neither is it a matter of more difficulty unto him, to tread under foot these overtopping Cedars, and strong oaks of Bashan, then the weakest bramble, or lowest shrub. For as the Apostle saith, the weakness of God is stronger then men, and 
1. Cor. 1. 25. 27  he is able by the weak things of the world to confounded the mighty. He leadeth away Princes as a pray, and overthroweth the mighty; he poureth contempt vpon Princes, and maketh the strength of the mighty weak, as job speaketh. In regard 
job 12. 19. 21.  whereof, there is no power of man of any continuance, but that which being guided with wisdom, and grounded on virtue, is supported and upheld by his omnipotent might: yea contrariwise as a building which wants a good foundation, the greater and higher it is, the more near it is to a dangerous downfall, seeing it greatness and height doth but help forward and hasten it own ruin: so these high Babels of power, and greatness, which haue not virtue for their ground and foundation, but are onely underpropped with the weak stays of violence and tyranny, are near unto confusion, when the least breath of Gods wrath doth blow vpon them.  
Seeing therefore this worldly power and authority is 
§. Sect. 10. That spiritual power is much to be preferred before that which is worldly. Eph. 6. 10. 11.  through our corruption so subject to abuse, and being abused is the cause of so manifold evils, let us learn not to esteem it overmuch, or to set our hearts vpon it; but rather let us labour after spiritual power and might, and as the Apostle exhorteth us, let us be strong in the Lord and in the power of his might, and put on the whole armor of God, that wee may be able to stand against the divell▪ and may obtain a glorious victory over the spiritual enemies of our salvation: for if we be assisted with this power wee shall be able to do all things, as the same Apostle speaketh. Let us labour after that power whereby we may be enabled to master and overcome 
Phil. 4. 13.  our own sins and corruptions, and to subdue and keep them under, to mortify and slaughter them, when they rebel against the spirit: for this is the chief and greatest power wherein a Christian man should rejoice, not to 
Magna potentia non posse malum.  be able to offend God by doing evil, which we shall haue when we come into our country; and the next to that is to restrain ourselves from sin, unto which the corruption of our nature leadeth and inclineth vs. Let us chiefly desire to haue that authority and might whereby we may be enabled to rule and govern ourselves, and to moderate and keep in order our own passions and affections; let us show our strength in overcoming our pride, covetousness, ambition, lust, anger, desire of reuenge, and the rest: for as the Wise man telleth us, he that is slow to anger, is better then the mighty 
Prou. 26. 31.  man; and he that ruleth his own mind, is better then he that winneth a city. Neither will it ought avail us to rule over the whole world, and in the mean time to be slaves unto our own lusts; to haue all nations under our subiection, and to haue within us tumultuous passions, and disordered affections, which continually stir up in us civil and intestine uproars and seditions, when as they rebel against the rule of holy reason, and resist the good motions of Gods spirit. Finally, if wee would haue that strength which is worth esteem, let us like true Israelites labour after such power as 
Hos. 12. 3. 4.  may prevail with God; and after the example of our forefather jacob, let us wrestle with him by our prayers and strong cries, never letting him depart from us, till wee haue obtained a blessing, which shall be accompanied here with comfort, ioy, and peace, and with eternal blessedness and true happiness in the life to come.   

CHAP. XII.  
Of the vanity of worldly nobility.  
ANd thus much concerning the vanity of 
§. Sect. 1. What nobility is, and the signs thereof.  worldly power and authority. The second kind of preferment or aduancement is worldly nobility, which we will first distinguish from that nobility which being good and lawful, is to bee approved and respected; and afterwards show the vanity of that, which being worldly and wicked, is to be despised and contemned. And first we are to know that nobility generally considered, is nothing else, but that honourable greatness, famed and reputation, which men haue derived unto them from their progenitors, both by reason of their famous virtues, and notable deserts, and also their aduancement to places of dignity and greatness of estate, conferred vpon them for their worth by their Prince and country: the which together with their famed and great esteem, is derived successively from them to their posterity. The signs of which nobility are diuers, as a memorable descent, and famous genealogy, derived a far off from their first weldeseruing and advanced ancestor, or first founder of their house, unto their next parent; honourable titles, wherewith the race from time to time hath been ennobled, arms and coats granted unto them, for their worth and service of state, as a perpetual remembrance of their wel-deseruing: unto which we may add those statues and images, which in ancient times were used to continue a glorious memory of their progenitors.  
The which order of nobility is good and warrantable, as 
§. Sect. 2. That nobility in itself is good and lawful. Iura regalia.  may appear by these reasons. First, because in the first welordered common-wealth, the kingdom of Israel, even whilst the Lord himself did hold in his own hand the right of royalty, governing them by his own law, and ruling over them as their chief sovereign; this superiority of nobility was established, there being set over every tribe their Princes and peers, who were both in famed and state chief of all the rest: as also in that he did appropriate both the sovereignty over the common-wealth, and chief superiority in the 
Genes. 49. 10.  Church, unto certain tribes and posterities, who being thus ennobled by God, did hold this honor peculiarly to themselves, unto the time of Christ. Secondly, this difference of 
Num. 3. 1.  order, that there should be some noble, and some inferior and common people, hath his ground both from civil policy, for the wel-gouerning of the common-wealth, which could not well stand, unless these potent peers, as it were chief pillars, did uphold it; and also from nature itself, for the Lord having bestowed some heroical gifts and graces vpon some special men, as wisdom, magnanimity, fortitude, magnificence, courtesy, liberality and the rest; doth also for the good of commonwealths usually vouchsafe, that 
Generosa in ortus semina exsurgunt suos. Senec. in trod.  there should be certain seeds of these virtues derived after a secret and unknown manner, from them successively unto their posterity, whereby being come to maturity, they resemble their ancestors in these special graces: and howsoever God sometimes altereth this order and course of nature, either to punish some special sins of that family, or to show his own absolute omnipotency, which cannot be subjecteth to nature, or inferior causes, suffering some to degenerate from their ancestors, and to lose these heroical gifts; as also conferreth them vpon some other of mean quality, whom it is his pleasure to advance, yet most usually he holdeth the former course; and though one of this noble posterity do degenerate, yet commonly the seeds of these virtues, which haue lain hide in him, and as it were butted under the earthy burden of his corruption, are derived from him to his offspring, and being as it were again quickened and revived show themselves: even as a father being by some accident maimed of an arm or leg, doth nevertheless beget perfect and well formed children, because generation is not tied to one indiuiduum or singular person, but to the whole kind and ordinary course of nature. And this propriety of gifts which are of special eminency, we may observe 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, unless some by accident do degenerate: as for example, thus cions and young grafts resemble the three from which they were cut, admitting no alteration, though they be grafted into a new stock; and thus horses take after their race, dogs after their kind, and hawks and and other fowles participate the nature and properties of that strain whereof they are bread. Lastly, nobility serveth for good use, as it is a means both to restrain from 'vice, or at least from open and notorious crimes, and to provoke men to good and virtuous actions; for being hereby as lights set vpon an hill, vpon which the eyes of all men are fixed and fastened, they are restrained from many open and gross sins, for fear of dishonouring themselves and blemishing their reputation, and incited to many virtues and civil actions, for the maintaining of their credit and estimation: which ends, though they be not religiously good in themselves, when as they are only, or chiefly propounded, yet are they the cause and occasion of good both to the Church and common-wealth▪ By all which it appeareth, that nobility is to be much esteemed of all, and to be reverenced and respected of inferiors; and therefore those speeches of Heathen Philosophers, and also of many Christian writers, which tend to the bringing in a parity amongst the faithful, and an absolute contempt of nobility, are either themselves to be contemned and rejected, or else to be applied to that false and counterfeit nobility, which consisteth only in outward titles, and in the worth of ancestors, being in itself worthless and destitute of all virtue and goodness.  
Which error that we also may not fall into, in showing the 
§. Sect. 3. That true nobility is much to be honoured and respected.  vanity of nobility, we must distinguish it into two kinds: the first we may term true and complete nobility, when as men do join with that honor, which they haue from their ancestors, their own virtues and good deserts, especially religion and true godliness; that so they may be noble, not only by inheritance, but as it were by their own purchase, and appear no less good in the sight of God, then glorious in the eyes of men. And this is than true nobility, which wheresoever it is found, is to be reverenced and respected with double honor, both for the greatness which they haue from their ancestors, and for the goodness which is in themselves; yea and so much more for this then for the other, as goodness excelleth greatness, in the iudgement of all who are seasoned with true wisdom. Neither is this true 
Minimè deus est acceptor personarum; nescio tamen quo pacto virtus in nobili plus placet: an fort quia plus claret? &c. Bernard. ad Sophiam virginem.  nobility much respected and valued amongst all good men only, but it is also most acceptable unto God; for howsoever the Lord is no respecter of persons, but regardeth virtue in the beggar, as well as in the King; yet he more respecteth and rewardeth the virtues and good parts which he findeth in true nobility, then in the common sort; partly because they more glorify him, and do more good to his Church, being more exemplary, drawing on their inferiors to their imitation; and partly because they haue stronger temptations to draw them aside out of their course of goodness: and therfore when they continue in the right way, and after a more dangerous conflict, obtain a more glorious victory then private men, it is no marvel if they haue a greater reward, and richer crown allotted unto them.  
The other kind of nobility is worldly and imperfect, when 
§. Sect. 4. That worldly nobility is of no worth or excellency.  as men are ennobled only for the virtues and deserts of their ancestors, having no worth or good parts in themselves, wherein they do in any degree resemble their predecessors; but retaining only their name, titles, arms and honors, do wholly degenerate from them in their virtues and good qualities. The which nobility, howsoever▪ it maketh a glorious show in the world, yet is it in truth base and contemptible, as being no true nobility, but a bastardly and degenerate offspring, or but as a dead trunk, which retaineth some outward form or shape, but wanteth virtue and goodness which is the soul thereof, whereby it should haue it chief essence and being, without which it soon rotteth and perisheth. And this is that worldly, maimed, and lame nobility, which is to be neglected and contemned: first, because it is of no worth or excellency unto any, being severed from true virtue and godliness, in that they haue lost the chief and formal difference, whereby they were first advanced above the common sort, namely those heroical virtues, and good parts, which first ennobled their ancestors. Neither is it birth and succession alone that can make noble, for as the Heathen man well observed, there is no King, who hath not 
Plato.  descended of seruants; no seruant, which hath not had a King for his predecessor, long time having made a mixture of all estates, raising some from the dunghill, to the throne; and deposing others from great honours, to the lowest contempt and most abject disgrace. again, if wee respect our common matter, we are all made of the same earth and day, and ready when God taketh away from us the breath of life, to become al alike, and to turn into the same principles whereof we were made. If we look unto our pedigree, we haue the same Adam, the same Noah, for our common ancestors, neither did the Lord make one man of more precious matter, to bee the roote and first progenitor of the noble, and another of base mould, to bee the first beginner of the poor and contemptible; but one and the same Adam to be the father of all. Finally, if we respect the soul, our more excellent part, may we not also say with the Prophet, Haue wee 
Malach.▪ 2. 10.  not all one father? hath not one God made us? and hath not the same Creator breathed into us the same breath of life? In all which respects there is no superiority, but wee are all alike the creatures of God, and brethren one to another. And as there is no difference between diuers pieces of the same lump of day, although the one bee contained in a golden, the other in a earthen dish; nor between two pieces of wood, of the same three, because the one is covered with rags, and the other with cloath of gold; so there is no difference of excellency, between the noble and ignoble, the King and the meanest subject, if they bee considered in this generality of nature, though there bee no comparison between them in their worldly estate. Wherein then doth the excellency and superiority of the noble consist, above those who are of mean birth? Surely chiefly in this, that the Lord hath given unto them the privilege of certain heroical virtues, excellent parts, and good deserts, whereby they are advanced to honour and places of dignity▪ And therefore those Nobles who are destitute of these virtues and good parts, and defiled and imbaced with all manner of sin and 'vice, haue in them no spark of true nobility, being deprived and destitute of this formal difference; nor yet any right of superiority over their brethren from nature, but only haue an hereditary shadow thereof, and that only by virtue of tyrannicall custom, or at least civil and politic order.  
Let no man therefore boast himself of his far fetched pedigree, 
§. Sect. 5. That there is no cause why any should glory in worldly nobility.  unless he can prove also a succession of virtues and good parts. For the further he deriveth it, the nearer he cometh to Adam, in whom there is not so much cause of glorying for his aduancement, as of shaming for his sin and downfall. And if he that ascendeth thus far, would rise one degree higher, he should find his next ancestor to be the dust and day, in which there would bee more reason of humiliation, then of pride in the next descent, seeing he may justly say with job to corruption, thou art my father, and to the 
job 17. 14.  worm, thou art my mother, and my sister. Let him not bee proud of his large revenues left unto him by his ancestors, if he be disinherited of the riches of their heroical graces; nor yet vaunt himself of their greatness, being quiter destitute of their goodness; let him no● glory in the shadow of honourable titles, being abandoned of the substance of their inward virtues, and their outward well deserving; let not their variety of arms, and rich coats puff them up, seeing these were gotten by others, and should if they had their deserts be lost by them, it being a matter of great equity, that 'vice should lose, that which virtue hath won. Finally, let them 
Qui genus iactat suum aliena laudat. Senec. in Herc. furen.  know that boasting themselves in their empty and worthless nobility, they do herein commend others, and not themselves; and like beggarly make-shifts, become proud of borrowed apparel; showing plainly that there is nothing worth praise in themselves, seeing they chiefly stand vpon borrowed titles, and vaunt of the virtues and well deservings of other men.  
again, the worthlesnes of this worldly nobility hereby 
§. Sect. 6. That God respecteth not worldly nobility.  appeareth, in that God infinite in all wisdom, and true iudgement, esteemeth and respecteth it not: for as a gift of small value he imparteth it as well to his enemies as to his friends; and advanceth to this vain nobility, the idolatrous Pagan, profane Christian, and wicked worldling, as well, yea more commonly, then his own children and seruants. So when himself was to make choice of men whom he would advance to sit vpon the royal throne, and to rule his people Israel, he neglecteth the great nobles of the land, and chooseth Saul, who was seeking his asses; and he afterwards being reprobated for his wickedness, for the next succession, he taketh david from following of his sheep. And this tenor he also observeth in choosing such as he purposeth to adunace to bee first true members of the kingdom of grace, and afterwards to reign with him in his kingdom of glory: for as the Apostle witnesseth, not many mighty, not many noble are called, but he chooseth the weak things of the world to 
1. Cor. 1. 26. 28.  confounded the mighty 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 Cedars, and piercing the harts of the proudest nobility, should make them quake and tremble, for fear lest themselves should be in the greater number whom God hath passed by; and never to bee a● rest, till they haue gathered unto themselves by their fruits of sanctification, certain and particular assurance, that they are in the small number of these not many whom God hath called. For what will it avail them to haue ruffled it out in worldly pomp for a short and momentany life, and to bee eternally reprobated of God, and excluded from the unspeakable joys of his kingdom; yea also to suffer for ever with the prince of darkness, the intolerable torments of hell fire?  
Thus also our saviour Christ the onely son of our supreme 
§. Sect. 7. That Christ neglected worldly nobility.  sovereign, and heir apparent to the kingdom of heaven, neglected and contemned this worldly nobility, both in himself and others. For howsoever he was descended of most ancient and royal progenitors, and might haue assumed a glorious style, and most honourable titles; yet he regardeth them not, nor any whit standeth vpon these worldly privileges, but usually called himself the son of man. And howsoever being both God and man, he might haue chosen for his next parent, some great Princes, equal or superior in dignity to any of his ancestors, yet he is content to bee born of a simplo virgin, the espoused wife of a poor carpenter. Neither did he regard this nobility any more in others, for being to choose Apostles and Disciples to attend his person, and to be( as it were) the chief courtiers of this heavenly King, he passeth by the nobles of the world, and maketh choice of sillie fisher men, and poor artificers. Finally, as the Lord himself thus meanly accounteth of worldly nobility, so also hath he taught us to value and esteem it: for howsoever he would haue us in our outward carriage, to observe civil order, yet he maketh it a note of an heavenly inhabitant, to contemn a wicked man, how glorious 
Psal. 15. 4.  soever he be in the world, and to honour those that fear the Lord. Where by the antithesis and opposition he plainly sheweth, that he who feareth not God, is to be esteemed a vile person, though he haue never so many honourable titles; as the holy Ghost also styleth Antiochus Epiphanes, 
Dan. 11. 21.  howsoever the honour of a worldly monarchy was conferred on him. Whereas contrariwise he honoureth the saints which are vpon the earth, with the title of excellency, calling 
Psal. 16. 3. 1. Pet. 2. 9. revel. 1. 6. and 5. 10.  them also a chosen generation, and royal Priesthood, yea Kings, which reign together with God, and his son Iesus Christ.  
But as there is no excellency in this worldly nobility; so 
§. Sect. 8. That worldly nobility is momentany and mutable.  though there were, yet it deserveth no great esteem, in regard that it is so momentany, and also mutable: for say it should continue with them as long as they live, yet what were this to be esteemed, seeing life itself being but a bubble or vapour, is ready every day to vanish away? yea though their name should outlive them, and their glorious famed should continue after them, even to the end of the world, yet what is this in comparison of eternity? But alas it is not so; for the just iudgement of God beating down their pride, doth cause the name of wicked nobility to rot sooner then 
Prou. 10. 7.  their bodies, leaving no remembrance behind them, unless it be of their sin and shane: yea this worldly nobility is not only momentany, but also mutable, and altogether uncertain to continue unto this short period of life, seeing for their ill deserving they outlive their nobility,& their crimes like deadly poisons tainting their blood, do utterly embase their honor and reputation. In regard of which mutability, the ancient nobility of Rome were accustomend to wear moons vpon their shoes, that being lift up with their glory and greatness of state, they might haue this swelling assuaged, 
Plutarch. de quaest. Rom. quaest. 76.  by having continually before their eyes this example of mutability. And this changeablenes of estate they are subject unto by the just iudgement of God; for it is righteous with him, that these false lights serving for no other end, but to seduce their inferiors, should be quiter put out and extinguished, and that their nobility should be taken from them, when as it is not so much a grace unto them, as they a shane to it.  
And thus it appeareth that this worldly nobility is of no 
§. Sect. 9. That upstart nobility joined with virtue, is to be preferred before that which is destitute of it, though it be ancient.  great worth or excellency, both in respect of the vanity, and also the momentany continuance thereof; whereby it is clear and manifest, that newly advanced virtue, or as we call it, upstart nobility, and of the first head, being joined with worth and desert, whereby it is raised, howsoever it hath not the precedence in civil meetings, yet without all comparison, is to be preferred in the iudgement and estimation of all that are good, before ancient nobility, which in the race of succession hath outlasted virtue, and is contaminated and defiled with 'vice and wickedness. The which howsoever it is scarce acknowledged amongst many that profess Christianity, yet was it plainly discerned& confessed by 
Pulchrius multò parari quam creari nobilem. Auson. in Solon. sentent. Eurip. apud Stobaeum, Serm. 86.  the Heathens, who had no other guide then the light of nature. One saith, that it is better to purchase nobility by desert, then to haue it by inheritance. Another saith, that he esteemeth nobility chiefly for goodness, and that he would account him to be ignoble and base, who is unjust and destitute of virtue, though he could derive his pedigree from a better then jupiter. So Harmodius upbraiding Iphicrates, a famous Emperour or commander with baseness of birth, received a fit answer: The honor( saith he) of my house beginneth 
Plutarch. Apothegm.  with me, and the honor of thine endeth with thee. So the wise Socrates answered a vicious noble man, objecting unto him meanness of birth: My parentage( saith he) is a 
Stobaeus, serm. 90. Melius est nobilitatem peperisse quàm acceptam corrupisse. sallust. in Bello jugurth. Praestat in obscuritate generis virtute, quam in mai●rum claritate vitijs cumulari. Greg. Nazian. in nobilem malè moratum. Ecclesiasticus 22. 8. 9.  disgrace unto me, and thou to thy parentage. Finally, another concludeth, that it is much better to be the parent of a mans own nobility, then to corrupt and disgrace it, having received it from his ancestors. With these accordeth that ancient Father, who affirmeth that it is much rather to be chosen to be adorned with virtue, though a man be of obscure parentage▪ then being descended of famous progenitors, to abound with vices; even as the rose is better which yeeldeth a fragrant and sweet smell, though it spring from a prickling plant, then a thorn or briar, growing in a fruitful soil, which is good for nothing but for the fire. To the same purpose the son of sirach saith, that If children live honestly, they shall put away the shane of their parents, but if they be proud with haughtiness and foolishness, they defile the nobility of their kindred.  
But as this worldly nobility is vain and of no worth: so 
§. Sect. 10. That worldly nobility is unprofitable.  also is it altogether unprofitable, being severed from those virtues and good parts which were in those progenitors, who did first ennoble the family; for as it doth not profit the stream that it floweth from a clear fountain, when as it 
St●mmata quid faciunt? quid prodest Pontice longo▪ Sangui●e censeri? pictos ostendere vultus maiorum, &c. iwen. satire. 8.  self is full of filth or mud, by reason of the filthiness of it own channel: no more doth it avail any to haue noble and virtuous ancestors, when as themselves are poisoned and corrupted with dishonourable qualities, and disgraceful vices. Who would not think his folly ridiculous, who being himself lame, should be proud because he is descended from able and active parents? or being himself blind, should boast of his progenitors quick eye-sight? or being dumb, should brag of their eloquence: or finally being a stark fool, should glory and vaunt himself in his ancestors wisdom? And surely it is no less absurd for any, to bear themselves high in the virtue and worth of their predecessors, when there is nothing in them but 'vice and worthlessness; there being far greater cause why their progenitors should be ashamed of such a degenerate offspring, then why they should be proud of such ancestors, whom they do not at all resemble in their virtues and good parts. It is true indeed that a young colt is much esteemed for his race, and the untried whelp for his kind he cometh of: but if being come to proof, there be no courage or mettle in the one, nor any swiftness or sagacity in the other; notwithstanding their race and kind, we esteem no better of themselves, but as jades and curs; because it is not the goodness of their kind which will help them in the race, or cause them to win the game, if they be utterly voided of selfe-excellencie. And so in like maner, howsoever greatness of birth may commend young nobility, as giuing some hope in course of nature, that they will resemble the worth and virtues of their progenitors: yet when being come to riper age, they plainly discover that they are utterly degenerate, full of base qualities, ignoble and vicious: they( notwithstanding the worth of their ancestors) are to be esteemed servile and contemptible. For as parentage doth not absolutely confer virtue, so neither nobility; and as virtue itself is not hereditary; so neither is nobility, which( as I haue said) is chiefly grounded vpon virtue and goodness. We see by experience, that from the same oar cometh base dross and pure gold, from the same roote, a sharp prickle and a sweet rose, and from the same grain of corn, both straw and chaff, and also pure wheat: And it is often to be seen that the same virtuous parents haue both good and bad children descended of them: so faithful Abraham had an ishmael, as well as an Isaac; and Isaac as well a profane Esau, as a virtuous jacob: good Samuel had a degenerate offspring: and holy david had as well an absalon and Adoniah, as a Salomon, and a Nathan: whereby it appeareth 
Virtus non est haereditaria.  that virtues cannot be entailed like lands, or though such an entail were made, yet it proveth no perpetuity, seeing it is easily cut off, when as they degenerate from their ancestors, and hold a contrary course in all manner of 'vice and wickedness.  
But let us consider the unprofitableness of worldly nobility 
§. Sect. 11. The unprofitableness of worldly nobility shewed by diuers examples. Luke 338.  in some particular examples. Cain, as we know, was the first born of Adam, who had his descent from God himself, and was heir apparent to the whole world, but what did it avail him to haue the most excellent man for his father, and the sovereign King of heaven 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 cruelty, and his hands with innocent blood, he made himself to become a base vagabond vpon the earth? What did it benefit Cham to be nobly descended of that great and righteous Patriarch Noah, the second main roote of repaired mankind, when as by his wickedness he became subject to the curse, and being freeborn, did by his 'vice and sin make himself an abject seruant? What did it profit ishmael to be the first born of faithful Abraham, or Esau to be the eldest son of religious Isaac, when as the one becōming a deride of Gods promises, was as it were excommunicate and cast out of that family, to which the covenant of grace was made& appropriated; and the other showing himself a profane contemner of holy and heavenly things, lost both the birth-right& the blessing? It were infinite to stand vpon such particulars; and therefore for brevity sake, contenting ourselves with these few, let us also consider the truth hereof in a whole people or country. What nation in the world was ever comparable in nobility to the people of the Iewes? who being descended from Abraham the Father of the faithful, had the Lord himself for the first and immediate founder of their common-wealth, yea for their King and sovereign, who judged, ruled and governed them, as it were by his own mouth in difficult causes, holding in his own hand the royal laws and prerogatives, till they unthankfully desired another King, and would needs be ruled like other nations. again, that which other people counterfeited, they truly had; namely, the Lord himself for their lawgiver, who proclaimed the chief sum of their laws by his own glorious voice, and at large expounded them by his faithful seruant Moses; all which were much more excellent then the laws of any other nation. moreover, if we respect antiquity, they were most ancient, there being no histories that make mention of any common-wealth, which was constituted long after the common-wealth of Israel: for whereas all writings and records were merely fabulous among the Heathens before the wars of Troy; the learned haue found that this war was long after the settling of the state of Israel, when as they had jephthe for their judge. Finally, there was never any nation, who could so plainly and distinctly show the antiquity of their houses and kindred, by reason of that exact division of their tribes, families and inheritances, which was religiously observed among them. But yet what did all this nobility of the people of Israel avail them, when as degenerating from their ancestors, they lost their virtues, the true life and soul of their nobility, and became vicious and polluted with all manner of sin? Surely nothing at all; for do not the Prophets of God notwithstansting all this( looking unto what they were, and not respecting from whom they were descended) 
Esai. 1. 4. 10.  call them the seed of the wicked, corrupt children, people of Gomorrah? Do they not tell them, that the cursed canaanites were their kinted, their father an Amorite, and their 
Ezech. 16. 3.  mother an Hittite? Yea doth not John the Baptist go further, calling them a generation of vipers, and charging them no more to challenge Abraham for their father, seeing they nothing resembled him in his faith and other virtues? And doth 
Matth. 3. 7. 9.  not our saviour himself disgrace them with the same title? and when they gloried in their nobility, because they were 
Matth. 12. 34.  Abrahams seed, doth not he tell them, that if they were the children of Abraham, they would do the works of Abraham, 
John 8. 44.  and plainly affirmeth that they were the children of the divell, because they did his will, and resembled him in performing their wicked lusts? So small account haue Christ and his Prophets made of this worldly nobility, being severed from virtue and polluted with 'vice and wickedness. Neither is it any marvell if that nobility which is derived from earthly parents, doth nought profit those who do not imitate their virtue, when as kindred and consanguinity with Christ Iesus himself, who was not only man, but also the glorious son of God, did not at all avail those, who were not as near unto 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 kindred, he far prefereth before it that kindred which was spiritual, affirming 
Mat. 12. 49. 50. Nulla praerogatiua in successione est nisi fidei adstipul●tur haereditas. Ambros. in luke. cap. 3. joh. 7. 3. 5. 7.  that his disciples, who heard and obeied 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 unto him by a lively faith, it may plainly appear in the seventh of John, by that disagreeing dialogue that was between them. So when a woman admiring his doctrine cried out, that the womb was blessed that bare him, and the paps that gave him suck, he correcteth her speech, saying, yea rather blessed are they that hear the word of God 
Luke 11. 27.  and keep it. And therefore if this consanguinity with Christ Iesus himself be unprofitable, unless through faith we be of spiritual kindred with him, how little will it avail us to claim the most noble on earth for our ancestors and progenitors, if we be degenerate from them in virtue, grace and goodness?  
And thus haue I shewed that this worldly nobility hath in 
§. Sect. 12. That worldly nobility maketh men proud and negligent in the duties of religion.  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 up with a proud conceit of their own greatness, and maketh them to contemn all others, whom they excel in noble ancestors, titles, arms and such like honors, in regard whereof nobility is called the fuel of pride: the which( as one saith) Christian nobles should be far from, because 
Nobilitas carnalis est foams superbi●. Fulgen. de statu viduali Epist. 2. August. de Ser. Do●. in monte. lib. 2. tom. 4.  together with the poor and ignoble they call God their Father, which they cannot truly and religiously say, unless they also aclowledge them to be their brethren: yea it causeth them not only to carry and demean themselves proudly towards men, but also towards God himself, by whom they were advanced to their greatness, and maketh them quiter to forget that they were ever thus beholding unto him, to cast his commandements behind their backs, and either utterly to neglect the duties of his worship and service, or at least the public means therof, contenting themselves with their private and home-deuotions. For thinking it unfit for their nobility and greatness, to adjoin themselves with the vulgar people, and that they should embase their honor too much by coming into the public congregation, they content themselves with their chaplain, as Micha with his levite, and not enduring the public ministry, where sin is reproved without respect of persons, and the conscience preached to the bottom; they commit themselves over to his cure, who having his present means and future hopes wholly depending vpon them, dare not say any thing that may incur their displeasure; nor yet apply any salves to their festered sores, which might cure thē to the bottom, because they would too much vex and trouble their delicate and wanton patients; but only such healing salves as draw over the sore a faire skin of carnal security, but leave the core behind,& never free them from the inward putrefaction. And this( I doubt not to say) is one chief and special cause of the irreligion and profaneness of the nobility of these times, because they neglect the ordinance of God in the public ministry of the Word, which is the ordinary means of conversion and salvation, and either do not at all perform this outward service unto God, or else after their own fashion, without power or profit, making himself of their charge, unto whose charge they commit themselves; their seruant, before they make him their shepherd, and to depend vpon them for his bodily nourishment and means of life, before they will depend vpon him for their spiritual nourishment& the food of their souls, which they will haue cooked after their own fashion, and fitted to their dainty pallet with their own pleasing sauce, or else he is sure to lose their favour, and with it the fruit of all his labours, and all the hopes of his tedious service, and base dependency.  
Secondly, this worldly nobility which is severed from 
§. Sect. 13. That nobility severed from virtue, disgraceth those that haue it.  virtue, doth but disgrace those that haue it, and when they by their worth are not an honor unto it, it becometh a dishonour unto them; for it is unto them as a light, which not only draweth mens eyes to look vpon them, but also doth consequently discover their vices and deformities, and set them out to the public view: every one being apt to observe the faults of their superiors, as soul stains in finer clothes and as black clouds hiding from their eyes the Suns brightness; and to pass that censure, that is most uncomely for those 
Turpe est been nati● malè vivere. In maxima fortuna minima est licentia. sallust. in conspir. Catelin.  of so good birth, to disgrace themselves with so evil a life. So that they who are of greatest estate, haue in their actions and carriage the least liberty▪ because their doings are more curiously observed, and sharply censured, and much being expected from them, they are much more blamed then other men, whe● as they come short of expectation. In which respect, one compareth these nobles to such musicans, as coming in with costly clothes and excellent instruments, do move great expectation in the beholders; but having harsh and vntunable voices, and a rude and vnskilfull touch, all their bravery tendeth to their more disgrace, not only because 
Cicero. lib. 4. ad Herennium.  themselves are ignorant bunglers, but also do abuse and deceive the beholders expectation. again, as it doth disgrace themselves and sheweth their faults, so also having discovered them, it much aggravateth them, both as it sheweth greater unthankfulness towards God, by abusing his more rich mercy, wherewith he hath privileged them above 
Quanto illustriores homines in seculo scientiâ& genere; tanto pluribus sunt perditionis exemplum. Bernard. epist. 109. ad Gaufrid.  others, and also because their sins, by reason of their greatness, being more exemplary, do draw on their inferiors to their imitation. And consequently as it doth aggravate sin, so it doth increase their condemnation, Gods iustice proportionating the punishment according to the measure of mens faultiness; so that where sin hath run over, there also iudgement doth overflow. Now the vices of nob●litie are greater, and more inexcusable then other mens, both in respect of the former reasons, and also because they haue degenerate from their ancestors, and with their neglect of other means, haue not at all profited by domestical examples, nor been bettered, although their worthy progenitors haue left unto them the memorial of their virtues, as a pattern for their imitation. But of these points I shall haue occasion to speak more hereafter, and therefore will here briefly pass them over.  
Seeing therefore this worldly nobility is of no excellency, 
§. Sect. 14. That spiritual nobility is much to be preferred before that which is worldly.  unprofitable and momentany, and so far from bringing unto any great good, that it is through mans corruption the cause of much hurt, let us not ouerualue it, or too much set our hearts vpon it; but learning to despise and contemn it, as being of small worth, let us labour to advance ourselves to spiritual and heavenly nobility; both because it is most excellent and profitable, and also not like the other peculiar, to some few, but common to all, who setting their hearts and affections vpon it, do with all their desires and endeavours seek and sue for it. The excellency of this spiritual and heavenly nobility, appeareth both in their freedom that haue it, and also in their aduancement. They are freed from the 
Rom. 6. 12.  slavish tyranny of Satan, and from the base servitude of sin: 
Sola apud Deum libertas est non servire peccatis. Summa apud Deum nobilitas est, clarum esse virtutibus. Hieron. ad Celant. de institut. matrisfam. tom. 1 M●hi servus est quisquis turpiter& flagitiosè vivit, mihi libe● est quisquis virtute vitaeque integritate praestat. Gregor. Nazianz. in nobil. malè morat. Nobilitatis primum nobis divinitus ind●tae specimen est, vt affectibus imper●mus. Greg. Nazian. de theolog. Orat. 2. Rom. 8. 15.  so that as the Apostle saith, it shall no longer reign in their mortal bodies; the which is to be esteemed the chiefest part of true nobility, when as holding nothing from these base lords, they owe all their fealty, allegiance, and service to the lord of all, and supreme king of heaven and earth. Whereas contrariwise, they who are most noble in their worldly estate, are notwithstanding all their honours and high titles, of a most abject and base condition, as long as they remain in the slavery and bondage of sin and Satan; for what more vile servitude can be imagined, then to be the seruant of sin, and to remain Satans drudges, ready to do his will? again, this spiritual and true nobility freeth us from the overruling power of our corrupt affections, and from the tumultuous tyranny of our violent passions, bringing them under the rule of the law of God, and in subiection to holy reason. The which privilege worldly nobility wanteth; and consequently bringeth with it small grace or profit: for what availeth it a man to bee outwardly glorious in the world, and inwardly base in himself? to haue other men to cap and crouch to him, when as he serveth more vicious and base masters then the worst that serve him? and whilst others stoupe unto him, and do him honour; he disgraceth himself by stooping and yielding to his vile affections and violent passions? Finally, this true and christian nobility, doth cause us to stand boldly in the presence of our great king, in assurance of his love, and to offer unto him our willing service, not for servile fear, either of his heavy curse pronounced in his law, or of his fearful punishments denounced against sin, either respecting this life or the life to come; but out of a free and generous disposition, because wee love him, who hath loved us first, and think nothing too much which we can do for his glory, who hath not thought the life of his dearest son, too dear for us, but hath freely given it for our redemption and salvation; whereas worldly nobility hath no such privilege, seeing it neither conferreth unto us the confidence of sons, nor freeth us from the slavish fear of seruants. For notwithstanding all this worldly glory, men may quake with fear, when God sheweth the least sign of his powerful presence, and either utterly neglect the duties of his service, or perform them securely with careless neglect, or with great terror and trouble of mind. 
§. Sect. 15. That the privileges of spiritual nobility are much greater then of that which is worldly.   
The advancements also of spiritual nobility are ten thousand times more excellent then those which belong to that which is worldly; by this we stand in the presence of princes, by that in the presence of the glorious king of heaven and earth; by this we haue oft the favour of earthly kings, by that we haue always the favour of the king of glory: by this we haue earthly revenues which are but momentany, by that an heavenly inheritance, which is everlasting: by this wee are honoured and esteemed of men, by that of the Saints and Angels, yea of God himself: by this we are chief 
Mat. 12. 50.  seruants to the great monarchs of the world, by that wee become chief seruants of the great monarch of heaven and 
John 1. 12.  earth; yea we become a kin to Christ Iesus himself, even his brothers and sisters, as himself witnesseth; and through him the adopted sons of God, and not onely sons, but 
Rom. 8. 16. 17.  also heires, not of an earthly inheritance, but of an heavenly kingdom, immortal and undefiled; in regard whereof the scriptures give us the titles not onely of nobility, but also of 
1. Pet. 1. 9. Apoc. 1. 6.& 5. 10.  royalty, and affirm directly that wee are made of God through Christ, not only great officers of his heavenly court, but also kings who shall reign with him in all ioy and glory. And therefore as much as a son excelleth a seruant, heaven earth, and God himself mortal princes; so much more we are in our judgements to esteem, and in our endeavours to seek the nobility of a Christian, above and before the nobility of a worldling. unto which we may the rather bee encouraged, because whereas this earthly nobility is conferred but vpon a very few; as either vpon those who are nobly descended, or vpon such whose great virtues and deserts, joined with no less good ●ap, and extraordinary success in all their courses and carriages, do advance to the s●ate of honour, and dignify with those high titles: this nobility of 
Mat. 12. 50.  a Christian may certainly be attained unto, of as many as do with their desires and endeavours seek after it, using the 
John. 1. 12.  means which God hath ordained for this purpose; namely, the diligent hearing and fruitful obeying of Gods word, and a lively faith in Iesus Christ. And therefore let us more esteem, affect, and seek that which excelleth, both in worth and certainty; and cont●●ning this worldly nobility which is commonly unprofitable, often hurtful, seldom, or not without great difficulty attained, and but for a moment of time retained and possessed; let us aspire with an holy and happy ambition, unto that heavenly royalty, which we may certainly find if we carefully seek it, and having obtained it, shall haue with it all profit without hurt, ioy without molestation, and happiness without end.   

CHAP. XIII.  
Of kingdoms and monarchies.  
ANd thus much concerning the vanity of 
§. Sect. 1. That kingly and supreme authority is in itself good and to bee reverenced and respected.  worldly nobility. The last and highest degree of worldly aduancement and preferment, is kingdom and sovereignty, empire and supreme dominion, whereby men being exalted into the royal throne, do rule and govern whole common-wealths. Of which I shall need to speak the less, because much of that which hath been spoken concerning power, authority, and nobility, may easily by the discreet reader bee fitted and applied hereunto. And therefore I will add onely some things which may seem more peculiar to this royal and sovereign aduancement. Where first wee are to know that the following discourse is not intended to show the vanity, or persuade the contempt of cruel and barbarous tyranny, which being odious to God and men, n●●ds no reasons to move all to haue it in detestation and base esteem; but of lawful monarchies and kingdoms, abused either by ouerualuing their worth, or through the corruption and saultinesse of government. 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 esteem as any else in the world, when as a good king ruleth well, and not according to his own lusts and unlimited pleasure, but according to the law of God, the law of nations, and the particular laws of his own kingdom: so ought it not to be in all, but in those onely who are either possessed, or in possibility of this supreme sovereignty; unless it be as we understand it comparatively in respect either of spiritual graces, or heavenly joys. For as for those who are in subiection, they are to honour and esteem their soueraignes in the next place to God himself: seeing this rule and authority is Gods ordinance, and kings are his deputies 
Psal. 82. 1. 6.  and lieutenants, and as it were the great stewards of his family, whom he hath dignified by giuing them his own name and titles, and hath bound us by his word to owe and yield unto them all honour, love and duty. So the Apostle saith, Let every soul be subject to the higher powers, for there is 
Rom. 13. 1. 2. 1: Pet. 2. 13.  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 being an ordinance of God in itself good; so also because it is so necessary to the well-being of a commonwealth, that it is impossible without it that it should stand, much less flourish and prosper. For look what the shepherd is to the sheep, the pilot to the ship, the captain to the soldier, yea the head and heart to the body; and such is the king to the common-wealth.  
And in the same regard this preferment of sovereign and 
§. Sect. 2. That royalty and supreme authority is the gift and blessing of God.  transcendent power is to bee duly valued and esteemed of those, who are by Gods providence advanced to this royalty; seeing it is a great gift and royal prerogative, wherewith the Lord hath enriched them above all their brethren, requiring a proportionable thankfulness, which they can never yield, unless they know and esteem the benefit: yea it is not only a gift, but a blessing, expressed in that main blessing, wherewith God blessed Abraham, the great Patriarch and Father of the faithful: I will make thee( saith he) exceeding 
Genes. 17. 6.  fruitful, and will make nations of thee, yea Kings shall proceed of thee. unto which who so are advanced, they seem to be preferred above the estate and condition of mere men, in respect of their place and office, in regard whereof they haue Gods name and titles imparted unto them: and this also 
Psalm. 82. 2. 6.  the Lord seemeth to imply by his Prophet, where having given 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 appertain to the Prince, both to 
Ezech. 44. 2. 3.  take therein his repast, and to make it the way of his passage, to come in and go out thereby. nevertheless howsoever kingdoms are the chiefest of worldly preferments; yet are they not to take up the chiefest place in our judgements and affections, seeing they are but of mean worth, being compared with Gods spiritual graces, or the eternal joys of his kingdom. In respect whereof they are to be meanly valued 
Nec abnuendum est, si dat imperium Deus, nec adpetendum.  and moderately desired; that is, neither to be refused when God giveth them, nor to be affencted when as he denieth them, not giuing unto us lawful means of attaining to them: yea they are directly to be contemned and rejected, when as they come in competition for our love with those other excellencies, as being in comparison of them worthless and 
Maius regno contemnere regnum.  unprofitable, and when they are thus abused, hurtful and pernicious: which who so do, they show greater and more Christian magnanimity in this contempt, then others in affecting or having obtained by reigning in all their royalty. An example whereof we haue in Gedeon, who was more ennobled 
judge. 8. 23.  for denying a kingdom when it was offered unto him; then his son Abimilech who with cruel and unnatural ambition aspired unto it.  
But let us consider of some reasons which may show the worthless vanity of worldly kingdoms, in comparison of 
and encumbrances which a kingdom bringeth with it.  Gods spiritual graces or heavenly joys: the first may be taken from the manifold troubles and encumbrances which a kingdom bringeth with it, even to those who justly come by it, and wisely manage it; the which are so innumerable, irksome and burdensome; that if men were not more supported with ambition, then with reason, they would be ready for weariness to sink under the weight, and to vnload themselves of this intolerable greatness, to find ease in a more private life. Of this the Heathen Monarch having experience, said unto one who admired his happiness, and measured his inward comfort and contentment by his outward rule; If( saith he) thou didst know with how many evils this Diadem 
Antigonus apud Stobaeum. Serm. 49.  were replenished, thou wouldest not take it up, though thou foundest it vpon a dunghill. The truth hereof may be more evident, if we consider but some few particulars: for first, unto what wearying and wasting care is even a good King subject unto, whilst 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 himself, and also that which he taketh for his subiects? And for himself, both in regard of his person and private actions, and also in regard of his place and public government. For the first, ●his ●●re ●s extraordinary, that he may become a pattern and president unto his people, whom they may imitate; and to this end and desireth to shine before them by a good example, making his own life both the exposition and example of his laws, and appearing both without substance or semblance of evil, 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 themselves in their whole course and conversation: and therefore he seeth how much it behoveth him that the square be strait, lest the work be crooked, and the whole common-wealth brought out of 
Si vis tibi omnia subijcere subijce te rationi: multos regis, si te ratio regat. Senec. epist. 34.  frame: he knoweth that he ruleth over reasonable creatures, and therefore studieth first to conform himself to the rule of reason in all his actions, that so they may the better subject themselves unto his government, 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 effectual exhortations, either to good or evil, and that their lives are more powerful then his laws to incline and move, to the better or worse part: and therefore he spendeth himself in studying this divine oratory, that his life and example may speak good things unto his people. He considereth that Kings errors are like the ●clipses of the Sun, which though they be soon past over, yet bring damage and hurt to all sublunary and inferior bodies: and therefore he is always watchful and heedful over his ways, that his brightness be not blemished by any 'vice or sin, which might stop and hinder the influence of his good parts, from being profitable to his subiects and inferiors.  
The like care he taketh for the well demeaning of himself 
§. Sect. 4. The cares which accompany a kingdom in respect of him that reigneth.  in his public government, having always in his mind, that he ruleth over men, that he is to govern them by law and reason, not according to his lusts: that he shall not always govern, but that the time shal come when Prince and subiects shall be both alike: and finally, that he must give an account of his government before the supreme King of heaven and earth, who respecteth not the person of Princes, nor 
job 34. 19.  regardeth the rich more then the poor. In regard whereof, his care is great and continual, not how he may rule according to his will, but according to reason and law, making love and awful majesty, severity and sweetness, mercy and iustice, to strive which shall haue the pre-eminence, or rather never to strive, because he tempereth them with true iudgement and wisdom in a heavenly harmony. He considereth that as he is a King, so also he is the father of his country: for what is a common-wealth but a great family, over which God hath set Princes as parents, not only to rule, but also to provide for, preserve and defend them? and therefore how great his care must needs be, to nourish and protect so great a charge, let private fathers judge, who find enough to do, to order and provide for their small company. Yea he discerneth plainly, that a King in the common-wealth is like the soul in the body, which howsoever it be not directly& immediately touched and affencted, either with the delights it casteth, or with the griefs and miseries which it endureth; yet doth it communicate in both, by sympathy and fellowfeeling: and therefore he doth not lay vpon his subiects heavy burdens, because he also is pinched with that weight which oppresseth them; he envieth not, but greatly rejoiceth 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 receive, rather then take of their goods, that they may enjoy the rest with peace and comfort, he only croppeth them, or rather pruneth them, that they may grow the better, and doth not stock 
B●ni pastoris est tondere pecus, non deglubere. Tiberius apud Suetonium.  them up by the roots: and as the Heathen Prince saith, he doth like a good shepherd, only fleece them in seasonable time, and not pull off skin and all; knowing that the chief treasure of a Prince is the riches of his subiects, and their coffers his best exchequer. Finally, good princes remember that they are Gods deputies, and therefore their care is that they may be like him, not having their greatness to exceed their goodness, but as their power enableth them to do what they will, so their goodness 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 government, and receive either the reward of their iustice, or the punishment of their corruptions, and ill-deseruing.  
Finally, as the good Prince is continually troubled with 
§. Sect. 5. The care which a King taketh in respect of his. subiects.  care about himself, that he may perform his duty: so he taketh no less care, that these duties performed may procure the good and welfare of his subiects: as for example, that by his wisdom and providence, they may haue both necessaries and sufficient plenty, that by his discreet government they may be kept in good order, that by his administration of iustice, every one may possess his own right, and be preserved from wrongs and injuries: and finally, that by his circumspection and power, his subiects may be protected from foreign forces, and enjoy secure peace. For being the father of his country, he is with a fatherly affection to care for the good of his children, as well as his own, he is the skilful pilot in this great ship of the common-wealth, who sitteth at the stern, and ordereth all for the preservation, not only of himself, but also the whole ship, and all the passengers who haue committed themselves to his care and providence. And as it is not enough for the rule or square to be strait itself, but it must also serve as the instrument to make other things conformable to it own straightness, and to level and make even the whole work: so it is not enough for a good prince that he be in himself upright, just, and furnished with al virtues which become a private man; but his care must also bee that those that are committed to his charge and government, may communicate with him in all virtue and goodness, because he is a public person, and the head of this great body which must govern and direct his members, as shall be most honourable for himself and profitable for them. Now although this necessity of taking extraordinary care for his own person, and all the rest of his subiects be an happy necessity, because it forceth to that which is good; and howsoever he may haue comfort in the fruits thereof, yet who knoweth not that in itself it is unpleasant and troublesone; and so bitter and distasteful that it may well wean any from the love of greatness?  
Secondly, though a crown may seem to make a glorious 
§. Sect. 6. The weighty burden and painful labour which accompanieth sovereignty.  show, yet it weigheth so heavy, and sitteth so uneasy vpon the head, that those that haue it can take little delight in wearing it, and those that want it, if they love their own ease, would if they once felt the weight, be well content that they are not advanced unto the honour, because also they are not pressed with the weight. For what doth he else who is advanced to this height of greatness but Atlas-like bear vpon his shoulders the weight of the whole commonwealth; and whilst he is lifted up into the seat of honour, is pressed down again with his waighti● burden? What doth he else but toil with the greatest labour of all, even the labour of the mind, continually studying how he may either preserve or advance his own glory, and his subiects good: and what is he better that sinketh under the burden of gold then he who is oppressed with the weight of earth; what ease hath he more that toileth in the golden mines, then he who laboureth in the ●lay pit, or quarry of stones. They are advanced indeed with the glorious titles of monarchs, kings and soueraignes; but what are they in truth but the great seruants of the common-wealth, who labour and take pains for the general good? What are they but 
Antigonus apud Aelian. var. hist. lib. 2.  stewards of this great family, who whilst they haue the rule and disposing of all, haue also the care and burden of all laid vpon them? and what is their reign, but as one of them spake by experience, a glorious servitude? Wee know that the pilot as he hath the greatest rule in the ship, so he hath the greatest part in the pains and labour; for his mind is exercised whilst others are at rest, and watcheth at the stern whilst the passengers securely sleep. The captain likewise as he hath most honour, so he carrieth the greatest burden; for whilst the common souldiers take care, and provide onely for themselves, he also extends his care, providence, and labour for the good& preservation of the whole company. Now if the rule of a ship, or of a small troupe bee so burdensome and laborious, what shall wee think of the government of a whole country and common-wealth?  
Thirdly, these great potentates are much more turmoiled 
§. Sect. 7. That princes are much troubled with the violence of their unruly affections.  with the violence of their affections then private men, their greatness adding strength to their passions, and making them furious and vnresistable, or themselves more impatient if they be resisted, their anger is more easily inflamed, because their greatness maketh them impatient of bearing the least injury, although it exposeth them also to more then any other. Being incensed, they burn inwardly with a desire, and burst outwardly into the act of more furious reuenge, measuring the punishment which they take of the party offending rather according to their own greatness, then to the fault which is committed; and having herein power in their hands to do what they will, they often do more then they should. Their hopes are greater both in respect of the object and things hoped for, and in respect of the affection itself, their great power making them beleeue that they can compass whatsoever they desire; and the more strong their expectation was, the greater is their impatiency when as it appears frustrate; not so much oft times for missing the thing, as for not having their will; or because it doth appear that their power is limited and not omnipotent. Their griefs are more in number, and more piercing and sharp in their operation then other mens; both because of the manifold causes thereof, which must needs happen often in the multitude 
Non tam rerum natura quam patientium dispositio magna vel parua videri facit incumbentia mala. Chrysost. ad pop. Antioch. homil. 18. Multos timere debet quem▪ multi timent.  of their affairs; and also because the greatness of their spirits doth make them much to aggravate them through their impatiency, and gauleth their minds the more through their much struggling. But of all other passions they are most troubled and perplexed with fear, it being a thing necessary, that they whom many fear, should also themselves fear many; and that they who intermeddle with manifold businesses of great nature, and that oft times between adverse parties, must needs incur the hatred of many, and together with hatred peril and danger. Neither doth the multitude of enemies so much amate them as because they are secret and unknown, nor their force so much as their hidden treachery. For as the bullet is more dangerous then the sword, because killing before it is discovered, there is no ward for it: so these unexpected blows of traitors, being given secretly and at unawares, are much more to be feared then the violence of professed enemies, because they wound& give no warning. Now these secret foes are much more common to princes then open enemies; seeing their greatness is no more apt to stir up enmity against them, then to work a care in those in whom it is bread to hid and conceal it, because here especially professed hatred taketh away opportunity of reuenge, and turneth the mischief vpon his head that threateneth it. In regard whereof princes, whilst they know not whom to fear, are apt to fear all, and vpon small occasions 
Multò peius est regibus quam seruientibus, quia isti singulos, illi vniuersos timent.  to haue even those whom they haue chosen to guard them in iealousy and suspicion. Wherein( as one saith) they are in worse estate then seruants, seeing these fear but one, and they all.  
Neither in truth are their fears causeless, or greater then 
§. Sect. 8. The dangers which are incident to those that are in supreme authority. A●s prima regni est posse condemn pati. Senec. in Here. furen. Reg●are non vult esse qui in●isus timet, Simul ista mundi conditor posuit Deus, odium atque regnum. Senec. in Thebaide. Qui regit aut dijs aut subditis infestus. Odium qui nimiùm timet, regnare nescit. Senec. in O Edipo. 1. King. 22. 31.  their dangers; for their might and glory exposes them to the envy of all that are ambitious, who though they haue not their greatness of state, yet are they no less haughty in heart; and therfore are ever ready to undermine and supplant them by their treacherous plots and conspiracies, when as they conceive the least hope of advancing themselves by their ruin. And as they are much endangered through envy, so no less by the hatred of their inferiors; for if they should find no other fault in them to provoke their malice; even their goodness is a sufficient argument to make them hated of the wicked, and their upright administering of iustice is enough to make them abhorred of the lewd and licentious; in which regard princes must make account either by doing of their duty to be hated of men, or by neglecting it to bee hated of God; to sit still and do nothing worth the doing, or by achieving worthy actions fit for their greatness, to endanger themselves to the treacherous practices of the malicious. Besides these dangers; unto which envy and malice exposes them at home, they are more endangered then others in respect of open enemies and foreign forces: for it is not to supplant private men that armies are levied, but the king is the mark at which they level; whose life to them is more then the destruction of ten thousand subiects, because it is no less mortal to the common-wealth when the head is cut off, then if the whole body were mangled in pieces. 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 been catched in the privy 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 satisfy the desires of all that depend vpon them, and by preferring some before others, they procure the secret hatred of the rest, whom pride 
2. King. 19. 37.  and love maketh beleeue that they as well deserved to be advanced; and this maketh them join with their enemies when as they promise to satisfy their hopes, and to repair their ruined estates. Now these dangers are more dangerous and more deeply, and that justly apprehended of Kings, then of subiects, not only for that they haue more to lose then the ordinary sort, but also because they extend to the no less hurt of the common-wealth, then of themselves, which good Princes love better then their own lives: for when the Prince is hurt the whole country bleedeth at his wounds; and when this great shepherd is smitten, then the silly sheep are scattered and endangered to the rapine of the ravenous wolf.  
Fourthly, Princes are no little vexed with the ingratitude 
§. Sect. 9. Of the ungratitude of the people towards their governors.  of their people; for when they haue taken all their care, and endured all that labour, and hazarded themselves to all those dangers, whilst they endeavour to govern their subiects with iustice, and to preserve them in peace and plenty; all their pains is rewarded with ungratitude, their good deeds with evil words, their doubtful actions with sinister censures 
Regium est malè audire, cum benefacias. Alexander. apud Plutarch. in Apothegm. Si quis malè rexerit dijs poenas dabit; si been odio à ciuibus habetur. Chrysippus apud Stob. Serm. 43.  and malicious interpretations; the common people being naturally apt to condemn that in superiors, which being above their reach, they are not able to understand, and to mislike the present government, be it never so vnblameable. Neither is it possible for any man to please all that ruleth many, or to do that which is acceptable unto God, and to gain the applause of the vulgar people; seeing they are divided into as many fantasies as they haue heads, the which are not only diuers, but expressly contrary to one another; this man loving what that man hateth, and one admiring what another despiseth, and desiring which another loatheth and abhorreth: so that it is as possible to reconcile truth and falsehood, and light with darkness, as to accord this dissenting multitude, or to unite their opinions and affections to the approving and desiring of the same thing. Now vpon these often mislikes of the passages of government, followeth also a mislike of the governor, and a weariness of being under his rule, joined with a desire of the successors aduancement; whom when they haue, they serve with the same sauce, being as ready to traduce his government, malign his person, and to censure all his actions, as they were his predecessors.  
And these are the evils which accompany kingdoms 
§. Sect. 10. The great account that Princes haue to make at the day of iudgement.  in this life, even when the Prince affects and desires to govern well. But that which may more wean mens harts from the love of sovereignty above al these evils& inconuenieces, respects the life to come: namely, that great reckoning and account which Princes are to make at the day of iudgement; for howsoever in this life they are privileged from giuing a reason of their actions unto men, yet the great King of heaven and earth, from whom they haue received their Empire 
wisdom 6. 3.  and dominion, will audit all their accounts, and haue a reckoning of al those rich talents which he lent unto them: then must they yield an account how they haue spent their great riches and revenues, how they haue employed all their supreme power and authority, for the executing of iustice and iudgement, and for the rewarding of the good, and punishment of the evil: how they haue spent that precious time allotted unto them for the government of the people, whether they haue improved it to the best advantage for the glory of their Lord and good of their subiects, or else haue consumed it in carnal pleasures, and profane riotousness. Then must they give a reckoning of their own life, whether they haue shined as lights before their people, and lead them in the ways of godliness by their good example; or contrariwise haue scandalised them by their evil lives, and misled them into the by-paths of sin as presidents of wickedness. Finally, they must be accountable at that day, for not only all those sins which themselves haue committed, but also for all those committed by their subiects, unto which they haue been either principals, by their commandement, or accessaries through their connivency, and neglect of the execution of iustice. Now if a mans own sins shall be a burden intolerable, then what shall become of them who must give an account also of the sins of many thousands, which through their default haue been committed?  
But besides these manifold evils which attend vpon kingdoms, 
§. Sect. 11. That worldly kingdoms ●bused, are the causes of many sins.  even when they are well governed, there are innumerable others which do accompany them when they are abused: unto which abuse man through natural corruption is most prove; for this highest worldly prosperity puffing men up with pride, doth make them forgetful of God, negligent in all good duties, and to contemn all virtue, as befiting rather private men then themselves, who are so powerful, potent 
Sanctitas, pictas, sides priuata bona sunt, qua safeconduct rege● cant. Senec. in Thyeste. Exc●● aula qui volet esse pus Virtus& summa potestas non cocunt. Lucan. lib. 8.  and glorious, that they need not the help of virtue to commend them: or if at all it be of any use, they think that only a colour or shadow of virtue may serve the turn, to grace them to the deceived eyes of the common people, though they haue no substance thereof, but are utterly destitute of it in dead and truth. And as this greatness of estate usually hindereth men in the course of virtue, so doth it as commonly cast them headlong into all maner of sin; as contempt of religion, profaneness, and utter neglect of all holy duties, pride, insolency, cruelty, oppression, unbridled reuenge, and the rest, making every thing lawful which liketh, and to seem good in their iudgement, which they haue an appetite unto in their loose and vnlimitted affections? But especially through their transcendent and ouer-topping power they are prove to the sins of injustice, oppression, wrongs and injuries, as the Lord describeth their manners 
1. Sam. 8. 11. 12. 13.  and course of carriage, when he would discourage his people from affecting their government; of which sins few Rulers can with good Samuel and Moses acquit themselves, and 
1. Sam. 12. 3.  pled not guilty, if the Lord should summon them to iudgement. Now what are kingdoms to be esteemed if they be 
Remota iustitia regna sunt magna latrocinia: vnde Socrates ridebat,& causam quaerenti respondebat, vide● magnos lat●ones ad supplicium duci sacere paru●s. August. Serm. 31. Tom. 10.  voided of iustice, and full of wrong, cruelty and oppression? Surely( as one saith) where this sacred iustice is not admitted, great kingdoms are but great theeueries; and as the wise Philosopher accounted them, great monarchs are but great theeues, if they rule by injustice and cruel tyranny. Finally, of what worth or profit are the royalties of a kingdom, if ruling inferiors, they become slaves to their own vices, and whilst they command others, are themselves at the command of their base affections and corrupt passions? For when this royalty and servitude of 'vice are joined together, it maketh ( as one compareth it) such a Prince, like unto a King taken 
Chrysost. in 1. Tim. 6. Hom. 18.  prisoner of the Barbarians, who suffer him still to wear his crown, and to keep on his royal apparel, but yet force him therein to perform all base offices; as to carry water, to grinned in the mill, and drudge in the skullery; in which case his goodly ornaments do but serve with more despite, to put him in mind of his misery, and( as it were) the more to upbraid and cast in his teeth the greatness of his fall, and the baseness of his servitude: and surely this similitude doth most lively set forth the abject condition of wicked Kings; for there is no servitude so vile and base as this of sin, which may well disgrace all royalty and sovereignty, but can never be graced by it.  
Finally, unto this evil of sin, into which kingdoms 
§. Sect. 12 Of the punishments which God afflicteth on evil Kings.  through abuse do misled the great potentates of the world, we may add also the evil of punishment, which as an inseparable companion, still waiteth vpon it; for howsoever the monarchs of the earth having the law in their own hands, are privileged from coming to the bar, and exempted from the iudgement seat of earthly men, yet can they not escape the iudgement seat of God, but of necessity they must come to their answer, and undergo deserved punishment when the Lord cometh in visitation. A notable place to this purpose we haue in the sixth chapter of the book of wisdom, unto which for brevity sake I refer the Reader. 
Wisd. chap. 6. vers. 1. to the tenth. job 12. 18. 19. 21.  So also job saith, that the Lord looseth the collar of Kings, and leadeth Princes as a prey, and overthroweth the mighty; he poureth contempt vpon Princes, and maketh the strength of the mighty weak. Now the punishments which more especially the Lord inflicteth vpon evil Princes are for the time of their reign terrible fears, and affrighting horrors: and secondly he alotteth to their tyranny but a very short time, and then bringeth vpon them sudden destruction. In the former respect tyrants and wicked Kings are most miserable in the midst of all their royalty and majesty, being continually haunted with these fears, as with hellish furies, and so affrighted through the guilt of their own consciences, that they are never at rest, nor haue any peace or true ioy in their hearts, in the midst of all their outward mirth and jollity, they fear company alike and solitariness; that for fear of assault, and this for want of help. In the day time they seldom look strait forward for fear of being surprised at unawares, but commonly they look askew with many sudden turnings, as though they were in a crowd of enemies, and looked who should give the first stab. Neither haue they more rest in the night; for hearing the least noise waking, they suspect a conspiracy; and being asleep, they are affrighted with terrible dreams, and fearful visions. They are so much in fear of their enemies that they are never quiet till having contrived their ruin, they haue also brought them to destruction. And of their friends so jealous and suspicious, that the least occasion turneth the confidence which they haue of their fidelity into doubting and distrust, which being a little nourished with self-guiltiness, their friendship is turned into enmity, and their love into mortal hatred. So that a tyrant is never in safety, no not when he is compassed with his strongest guard: for a king cannot 
Non tutus ibi rex est, ubi a rege nihil tutum est. Necesse est multos timeat quem multi timent. Senec. lib. 2. de ira. cap. 11. Metui capiunt, metuique timent. Senec. in Agamem. 73.  there be safe, where nothing is in safety from the king; or though he should be sometime safe, yet can he never bee secure, for it is of necessity, that he whom many fear, should also himself fear many, every one desiring his destruction whom he servilely feareth; and that his own danger may be prevented with the others ruin. And hereof it is that howsoever tyrants desire rather to be feared then loved, yet they are ready again to fear this fear, lest what they threaten against others be retorted vpon their own heads. In regard of which terrors and continual fears many tyrants and wicked kings could desire to be vnburthened of their greatness, that they might also bee delivered from these dangers and expected evils; but that they hold their kingdom as a ban-dog by the ears, there being neither safety in keeping nor foregoing it; for howsoever at first it was in the tyrants choice whether he would lay claim unto it or no; yet having taken it vpon him, he hath not the like liberty and safety to desist from his government when he will, in regard of the many outrages which he hath committed, and injuries which he hath offered, which would bee punished and revenged, if he were not still armed with sovereign power.  
The second usual punishment which God inflicteth vpon 
§. Sect. 13. That God bringeth vpon evil kings hasty destruction.  tyrants and evil kings, is hasty and unexpected destruction; which is so common and ordinary, that a man shall hardly find a king that reigneth long which ruleth wickedly: insomuch that the wise man of Greece being demanded what he had seldomest seen; answered, a tyrant living to 
Thales a●ud Plutarch. in conuiu. 252. Violenta nemo imperia continuit diu, moderata durant. Senec. in trod 2●0.  old age. The which as it is chiefly brought to pass through the just iudgement of God, who when there is none to judge and punish, doth himself go the circuit, and sit vpon the bench; so in respect of second causes it standeth with reason, that he for whom every one layeth snares should at length be catched of some, though he haue escaped many. And well were it with tyrants if this were all their punishment to haue a shameful death after a sinful life: but this is but the beginning of their misery; for after this first punishment of bodily destruction, inflicted vpon them as it were at the quarter sessions; there is a far greater reserved for the time of Gods general assizes, even the eternal death and condemnation both of their bodies and souls, as a just recompense of all their oppressions, injuries, cruelties and outrages which they haue offered against their brethren, for whose good and preservation al their power of government was by God committed to them.  
And thus haue I briefly shewed the manifold evils which 
§. Sect. 14. Of the spiritual kingdom which every one should labour after.  accompany kingdoms, whether they be well used or abused; al which may serve as reasons to show their worthlesnes, and to incite all, that if they will needs be ambitious, they would aspire to kingdoms of greater value and excellency; namely, that sovereignty and regiment which is spiritual and heavenly. And first, that they spiritually reign whilst they continue on earth, that so they may continually reign in the kingdom of heaven. So the author of the book of wisdom exhorteth: If your delight( saith he) bee in thrones 
Wisd. 6. 21.  and sceptres, O kings of the people, honour wisdom, that ye may reign for ever. Now this regiment is chiefly exercised in ourselves, when as deposing sin from reigning in our mortal bodies, we do erect in us the kingdom of Iesus Christ, suffering him to reign in us by his word and holy spirit. And when by virtue hereof our reason being sanctified and assisted, doth reign and rule over our corrupt affections and unruly passions, reforming some which may be serviceable, and subduing, mortifying, and slaughtering others which are unprofitable and vnamendable; especially when as wee 
Rex est qui metuit nihil Rex est qui cupit nihil hoc regnum sibi quisque dat. Senec. in Thyeste.  crucify our carnal concupiscence, our greedy avarice and proud ambition, and set up in our minds true contentation, which maketh us truly kings, enjoying all, and needing nothing, and neither hoping after that we haue not, nor fearing to foregoe that we haue. Which kingdom every one may haue, and none can take away.  
Finally, if we will needs reign as kings, let us not affect 
§. Sect. 15. That we are to labour after the kingdom of heaven. 2. Tim. 2. 12.  and set our hearts vpon earthly kingdoms, but rather let us bee content here in this vale of tears to suffer with Iesus Christ, that we may eternally reign with him. Let us not aspire unto worldly monarchies, where the impossibility of obtaining may justly free us from affecting and hoping; for as the world hath but one sun, so a kingdom admits but of one sovereign; but let us seat our affections in heaven, where we shall all reign as kings, and yet one not any whit 
Apoc. 22. 5.  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 happiness. Finally, let us not much affect this earthly sovereignty, which is accompanied with so many cares, troubles, labours, fears and dangers; but rather let us set our harts vpon that kingdom of peace and glory, where there is no care to disturb our quietness, no trouble to hinder our happiness, no grief to distaste our joys, no fears nor dangers to disquiet our minds; but secure rest, unspeakable happiness, glory without measure, and joys without end; which whosoever seek shall surely find, and having attained to it, shall neither bee disturbed in it, nor deprived of it.   

CHAP. XIIII.  
Of the worthless vanity of worldly riches.  
ANd thus haue I shewed the vanity of worldly 
§. Sect. 1. That worldly riches are to be contemned as vain and worthless.  honours and preferments. Let us in the next place consider of worldly riches; which if we thoroughly examine we shall find, that howsoever worldlings make such high account of them that they prefer them before the salvation of their souls; yet they are in truth if wee compare them with Gods spiritual graces and heavenly joys, vain, worthless, and voided of excellency. For if honours which are esteemed more excellent, are, as we haue shewed, vain& of no worth; and pleasures which are more sweet and comfortable, are( being thus compared) of no value or esteem, as wee shall see hereafter▪ then how great is the vanity, and how small the excellency of worldly riches, which are of a more base and contemptible nature, being but as it were seruants unto the other, which are only desired and provided to serve for their uses and employments? Neither doth any man( unless it bee some sottish misers, who in getting riches haue lost their wits) esteem of riches for their own sake, but as they serve for their use, either to advance their honour and reputation by bestowing them bountifully, where they may haue most credit; or for the obtaining and enjoying of their pleasures and delights: to which purpose serve stately houses and rich furniture, pleasant gardens, and fruitful orchards; dainty faire, and soft clothing; which ends if riches advanced not, they would like contemptible garbage rest untouched in the earths bowels without any to admire or sue for them. Now if these ends themselves which are their chief good be voided of excellency and full of vanity; then how vain and worthless are these base riches, which in an abject subiection serve but as it were to hold the stirrup to mount men up into the seat of honour; or for porters to open unto them the door of pleasures? And this was the cause why the Apostle Paul 
Phil. 3. 8.  so lightly valued them, that comparing them with Christ and his righteousness, he esteemed them no better then dung; which if it be not vain and base enough to show their vanity because it is of some use and profit, consider that the wise Salomon valueth them by that which is yet of less worth, calling them nothing: Wilt thou( saith he) cast thine 
Pro. 23. 5.  eyes vpon it which is nothing? and lest yet this nothing should haue some esteem, as doing no hurt, though it do no good: the Apostle further telleth us in the former place, that he esteemed the things of this world as loss, which is worse then nothing, that he might win Christ, and be partaker of his righteousness.  
But let us consider of the worthless vanity of worldly 
§. Sect. 2. Of the vanity of great lands and large Lordships.  wealth in some particulars: and first, what great excellency is there in large Lordships, and great lands; seeing the whole earth is not so big as a pease, in comparison of our heavenly country; 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 greatest map? What worth or excellency is in them, because they hold them in fee-simple, and haue them as perpetuities annexed to their successors, seeing though they should thus continue to the end of the world, it were but a moment of time in respect of eternity? and yet the longest liver hath but a small part of this moment, even to the short period of his own life: so that to him notwithstanding the glorious titles of fee-simples and perpetuities, his inheritance and possessions are but momentany, and as it were tenements holden at will, out of which he is ready daily to be turned at the landlords pleasure. And yet these small lands oftentimes bring with them no small encumbrance; seeing as an heavy load they oppress mens minds, so as they cannot mount up aloft in heavenly meditations, nor haue their conversation in their own country, being clogged with this lump of earth: and these momentany possessions, are causes unto many of no momentany mischief; seeing they deprive them of their everlasting inheritance, when they set their hearts vpon them: especially if( as the Prophet speaketh) they haue used oppression to enlarge their lordships, joining house to house, and field to field, enclosing commons and dispeopling towns, 
Esay 5. 8.  that the poor being rooted out, they may place themselves alone in the midst of the earth: by which cruelty enlarging their possessions which are but momentany, they make themselves subject to an eternal woe, and most fearful malediction.  
Neither is there more excellency or worth in gold and 
§. Sect. 3. Of the vanity of gold and silver. Eccles. 2. 8. 11.  silver, which by the wise Salomon are reckoned and ranged 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 thick day, which haue their value and 
Habac. 2. 6.  pre-eminence above 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 noteth) 
Chrysost. in 1. Tim. 6. Hom. 17.  those things which are naturally excellent, do show their own excellency without any mount-bancke to commend them, or to set them out to the show, as the sugar his sweetness, the sun his brightness, and the earth his fruitfulness: but these wears which are of imaginary worth, need a monitor to tell us of their excellency, or otherwise we should not know, much less admire them. For if we do see copper gilded, we are delighted with the beauty of the mettall, and we call it gold; but when those which are more skilful come and admonish us that we are deceived, our error and admiring wonder lean us both together. moreover, we see 
Senec. epist. 94.  that God in the very placing of these metals, would take away from us all opinion of their worth and excellency: 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 heaven, the sun, moon and stars in the firmament, the elements as they are more pure, so in place one superior unto another: he hath seated these so much admired metals, in the dials of the most gross element, as though he would haue us so far from setting them vpon our heads, or our hearts vpon them, that he would haue us with contempt to 
Hierony●, ad Demetriadem.  tread them under our feet. Which also seemeth to haue been practised by the primitive Church, who delivered not the price of their possessions into the Apostles hands, but cast them at their feet, to show how meanly they accounted of them. And as he hath placed them in this inferior place, as fit to be contemned, so also in the hidden caverns of the earth, far remote from human sight, out of which they are not gotten without infinite toil and labour; that he might hereby withdraw our greedy eye from looking after them, and our covetous hearts from desiring them; or at least though we should covet them, yet we might be discouraged with this intolerable pains in the pursuit of these worthless vanities: besides, he hath not there seated them in their beauty and perfection, fined and purified, but in their oar, vnsightly and base to look vpon, as having in it much more dross then pure mettall; from which it is not purged and refined without endless moil, and labour of the workmen: who besides all their pains haue their health thereby so impaired, and their faces blemished with swartnes and dead paleness, that they seem to haue taken vpon them the deformities of the mettall, and to haue been content to make themselves ugly, that it may receive beauty and brightness. Notwithstanding all which, vain man doting vpon this worthless pelf, is not discouraged with all these labours, but is content to spend his life and strength in searching and seeking, digging& mining, purging and refining of this earthy dross, not caring to lose himself that he may find it; and that which is worst of all, when by the work of his own hands he hath brought it to his full beauty and perfection, he doth not only make it his chief ornament, who is much more comely and graceful in himself, placing it above his head, which God had seated under his feet, but also erecteth it as his idol in his heart, and as it were falleth down before it to adore and worship it, whilst he loveth, trusteth and hopeth in it more then in God himself: whereby it cometh to pass that their souls are more deformed who possess it, then their bodies who in the mines digged for it; and more endangered to death eternal, then they to any temporary perils: for howsoever their gold itself shall be unto them but a momentany good, yet the rust thereof shall continue to the day of iudgement, to be a witness against them for their confusion and condemnation, as the Apostle speaketh. Seeing 
james 5. 3.  therefore these base minerals are in themselves so contemptible, and bring unto us so little profit, and oftentimes no little hurt: we may well admire, and even be astonished at the cause, why men should so dote vpon them, loving them so dearly, and the joys of heaven so slightly, and taking so 
Fascinatio quaedam est huiusmodi res, quòd aurum et argentum à nobis tanti pendatur,& animarum nostrarum nulla cura. Chrysost. in 1. Thess. 5.  great care and pains for them, whereas they take little or none for the saving of their own souls. So as it may seem that there is in them a kind of witchcraft which thus seduceth and abuseth their admirers, seeing there is no reason to be given, either in nature or religion, why men should contemn those eternal treasures and heavenly excellencies, and pursue with a besotted and madding affection, this earthly trash and base vanities. Let us therefore learn wisely to stop our ears against these charms; and howsoever we are not utterly and absolutely to reject gold and silver, as being the creatures of God: which( as hath been shewed) may serve for good use; yet let us take heed that we do not set our hearts vpon them, but contemn and despise them, when they come in comparison with Gods spiritual graces, or our heavenly patrimony: and making account of money, as travelers of their provision for their journey, which being moderate serveth for their use, and to help them forward; but being excessive and superfluous, toileth them as an heavy burden, 
Quid homini pecunia sua nisi quoddam viaticum est? multa oneri, moderata vsui. Ambros. lib. 7. epist. 44.  and hindereth them in their way; let us content ourselves with a competency and sufficiency; or being not able to attain unto it, let us supply that with our minds, which is wanting unto our outward estate, laying up our chief treasures in heaven, where( as our saviour saith) the rust cannot corrupt them, nor sleeves spoil us of them.  
Neither is there less vanity, or more worth in other kinds 
§. Sect. 4. Of the vanity of rich jewels and costly furniture.  of riches: for what true excellency is in rich jewels and precious stones, which are by the Creator contemptibly, cast vpon the earth and sands with worthless regard; but being sought and found by men, are sold at such high rates, as not their own worth, but the buyers phantasy sets vpon them: in regard whereof the same jewel or ston altereth the price according to the worth of the owner; and that which is esteemed in the hand of a poor man at a small value, becometh 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 own worth, and are in truth mere trifles for wantons to play with, rather then any solid or substantial good, which brings true profit to those who are possessed of them. The like also may bee said of rich furniture, and sumptuous household stuff, which in comparison of those more excellent things, are mere vanities and worthless trifles: neither is there any cause why any man should much desire these things if he want them, or glory in them if wee haue them; for the chief ornaments of a house are not gorgeous hangings, rich beds and such like furniture; but the virtues and graces of the inhabitants, the wisdom and discreet government of superiors, the duty and obedience of inferiors, with piety, honesty, and good order observed of all. even as contrariwise the chief disgraces and deformities 
Vilitas& deformitas domus non a vas●s inordinatè proiectis, non a neglecto lectulo, non a muris fumo decoloratis, said ab improbitate habitantium cernitur. Chrysost. in Mat. 16. Homil. 84.  therof, are not walls covered or coloured with nothing but smoke; empty rooms, or poor furniture: but when( as our saviour speaketh) it is clean swept of all virtue and goodness, and blemished and dishonested with disorder, 'vice and wickedness. again, the great labour which these things of small worth require, may serve to wean the harts of any from them who are not too full of pride& vain glory: for as at first they are not easily gotten; so they are kept with no less difficulty, there never wanting occasion of looking to them, folding, unfolding, brushing, cleansing, altering, removing; to say nothing of the manifold discontents and occasions of anger which they bring to the owners, if any of them chance to miscarry, or to be misused. In al which the trouble and grief oftentimes▪ exceed the comfort and contentment which they bring unto them. Or if there be such care, providence and pains used, that none of these things happen, but all is preserved in his full beauty and good order; then is it a manifest sign that most of their time is spent about these vanities, and the whole mind so wholly possessed and taken up with them, that the soul is neglected, and little or no pains taken to deck it with the rich ornaments of Gods spiritual and sanctifying graces; so that when one cometh into a rich mans house where there 
Basil. in divites auaros, homil. 7.  is such costly furniture, so curiously and carefully disposed and ordered, he may probably suspect that he seeth all the goodness of that house at the first view; and that there is nothing better then that which presenteth itself in the outward show. Furthermore, wee are to know that these glorious things bring to the owners no lasting delight, or durable contentment: for howsoever whilst they haue them but in their desires, or are newly possessed of them, they take great pleasure to think vpon and behold them; yet when as they haue them continually in their eye, and that they are become common and ordinary, their delight presently ceaseth; especially if they chance to see more rich and costly things of the same kind in the possession of other men. And no marvell, for if the sun itself because wee see it daily worketh no extraordinary delight, although the dark night coming between his setting and rising, setteth some edge on our tired affections; how much less are wee to expect that we can find it in these earthly trifles, whose chief glory being compared to the suins brightness, is but obscurity and gross darkness? Finally, the more wee abound with these rich furnitures, the more are wee exposed to the fear and danger of fire, theeues, yea sillie moths, which howsoever they be base and contemptible, yet haue they power enough to pull down this pride, and to consume the matter and occasion of this vain glory: or if all these with providence be prevented, yet these glorious shows do seldom fail to expose us to envy, which usually feedeth vpon these outward appearances of worldly happiness, and feeding pineth those whom it possesseth, because they want the means to make ostentation of such pomp and glory. Seeing therefore these things are not onely full of vanity, but also of many evils and inconveniences, how much better were this cost bestowed vpon the poor members of Iesus Christ then vpon these needless superfluities, many whereof are so fine and costly, that the owners can never almost find in their hearts to use them, but keep them locked up in their chests not suffering them to see the sun, unless vpon some special occasion, which happeneth not once in a year, when as pride meaneth to triumph in all it bravery, and causeth them to make ostentation of al their glory? How much more were it for their credit to bee with their wealth beneficial to many, then to dwell in an house thus pompouslie furnished? How much more wisely should they employ 
Quanta est gloriosius multis benefacere quam magnificè habitare? Clemens Alexand. pedagogue. lib. 2. cap. 12.  their wealth for the good of men, then vpon carpets and hangings? vpon living and reasonable creatures, then vpon dead and senseless walls? How much more profitable were it to haue clothed friends, then adorned lodgings, the one serving for defence, the other exposing them to the prey? Lastly, it may well wean our hearts from being in love with this riotous excess, if we consider that it will make our account more hard and difficult at the day of iudgement. For how do we think will this reckoning bee accepted of our Lord and judge, when as wee haue spent his talents vpon needless superfluities, and suffered the poor members of Iesus Christ, for whose use also wee received them, to want necessaries? when as we haue adorned our walls with arras and tapestry, and suffered men created after Gods image, yea our brethren and fellow members of the same body, to starve for want of freeze to cover their nakedness? when our horses 
Auro parietes, auro laquearia, auro fulgent capita columnarum,& nudus atque esuriens ante s●res nostras Christus in paupere moritur. Hieron. ad Ga●dent.  are decked with gold, silk and velvet, and poor christians neglected, not affording them rags to cover them, and bread to feed them? How will this go for currant at this great audit, that wee haue suffered in the time of dearth a great many to starve for want of relief, whereas we might haue redeemed their lives from death, by parting with an unprofitable jewel, or some needless furniture which is scarce ever used? or how can wee then hope to find mercy with God, when as we haue shewed so little compassion to one another? And thus it appeareth how vain and worthless these 
§. S●ct. 5. Of the vanity of sumptuous buildings.  rich jewels, and costly furniture are justly to bee valued and esteemed. Let us in the next place consider of stately houses and sumptuous buildings, wherein worldly men so much glory and delight; in which after due examination we shall find no more excellency, or less vanity. And first, if we will credit the wise Salomon( who having for a time his affection greatly set vpon them, wanted neither witcuriouslie to contrive his stately buildings for most convenient use, and greatest state and glory, nor yet wealth to second his inventions) he will tell us on his own 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 vanity and vexation of spirit. again, if 
Eccles. 2. 4. 11.  there were any excellency in these sumptuous buildings, it is chiefly the glory and praise of the builders and workmen, whose art and skill is hereby commended, and not of the workemaster and owner, who had no other part to act in these works, 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 holy temple for religious duties, a mansion for virtue and good order, the seat of good hospitality, and a place of refuge and relief for the needy and afflicted. Neither will these stately buildings greatly profit us, for they do not bring to the owners any sound ioy, quiet and contentation, which dwell more often in poor cottages then in stately palaces. They do not free us from care and grief, wherewith stately buildings are often pestered, when as thatched houses are privileged and exempted. They do not preserve their lords from the encounters of sicknesses and diseases; yea rather there lieth an open passage to let in gouts, palsies, collickes, consumptions, when as they are kept out from entering such slender buildings, as will scarce bear off a storm, or hold out rain. The thickness of their ston or well timbred walls, nor the strength of their nailed gates will serve to keep out death; neither will the height of their buildings make him need a scaling ladder, when he cometh to assult their lives; for when he knocketh the doors fly open, and he findeth an easy passage into their secret chambers. Furthermore, let us consider that the most sumptuous buildings haue within a while a time of ruin; and though they are assaulted with no outward violence, yet they haue their periods, when as they will fall with their own weight. Besides, oftentimes they come through fire, foreign 
Non solum in aetatibus hominum, verum& in structuris aedificiorum immatura mors furit. Chrysost. in 1. Tim. 6. Homil. 16. Inspice aediticiae sumptuosa quae olim extruxerunt: quid nunc sunt? ruinae: ubi aedificatores? in orco. Basil. Orat. 15. de auaritia.  forces, and such like casualties to untimely ruin; for not only in the ages of men, but also in buildings, immature death, and unexpected destruction, rageth with fury vnresistable; which if we know not by our own reason, let at least the example of others teach us: for behold the stately buildings which haue been of old, what are they now but ruins? And where are their builders, which in all this cost affencted a name, but rotten and consumed in the grave, without name or memory? Lastly, let us remember that these stately houses are seldom erected without oppression, for either Naboths vineyard lieth near unto them, which if he love his life he must sell them, because it is convenient to make them a garden; or the poores houses stand on the best seat and must give place, or hinder their prospect, and must be pulled down, or else they must gratify them, though for fear more then love, with their labour, carts and carriages, without wages or reward. By which courses, when these sumptuous and beautiful buildings are erected, a grievous woe and heavy curse lieth vpon the owners: Woe unto him( saith the 
Ierem. 22. 13. 15. 16.  Prophet) that buildeth his house by unrighteousness, and his chambers without equity: he useth his neighbour without wages, and giveth him not for his work, &c. Shalt thou reign because thou closest thyself in Cedar; did not thy father( though he dwelled in more homely buildings) eat and drink and prosper, when he executed iudgement and iustice? when he judged the cause of the afflicted and poor, he prospered, &c. The like woe the Prophet Esay thundereth out against those, who join house 
Esay. 5. 8. 9.  to house laying on them this curse from God, that their houses should be desolate, and though they were great and faire, yet they should be without any inhabitant; according to that malediction denounced in the law, thou shalt build an house and not dwell therein. Which curse lieth heavy vpon many builders in these daies, though they never think vpon their burden, who make stately houses and never inhabit them, and spend all in building, but nothing in hospitality; as though the use of building were only, like the pyramids of Egypt, to make a glorious show; and as though they had no other inducement to be at all this charge and labour, then those had that built the tower of Babel, that is, to threaten heaven with their houses height, and get a name unto themselves vpon the earth. Seeing therefore these sumptuous buildings are always vain and worthless, and often accompanied with sin and wickedness; let us learn( though the world and worldlings so highly value them) to contemn and think basely of thē, lobouring to be inhabitants of that divine and angelical habitation, which is not made with hands, but eternal 
2. Cor. 5. 1.  in the heauens. And when beholding these stately houses on earth, we begin to be besotted with their momentany beauty and false glory; let us presently cast up our eyes towards heaven; and if having seated our minds and meditations vpon that heavenly and divine beauty, we do from thence reflect our eyes vpon the chief glory of earthly buildings, they will seem but as childrens houses, which in play they build vpon the sands, which every blast of wind defaceth, and every wave of water washeth away; and as the houses of spiders, which being made with great labour, are with themselves easily brushed away with a wing or broom. For then we will easily conclude, that if there be such goodly habitations in our pilgrimage& place of punishment, then much more glorious mansions are prepared for us in our own country, where the Lord is purposed to glorify and reward us: if Gods enemies haue such stately palaces on earth, then how much more excellent hath the Lord provided for his children in heaven? If the great monarchs of the world haue mansion houses befiting their might and majesty; then how glorious is the Court of heaven, and chief mansion house of the King of Kings, which he hath purposely fitted and prepared, as is most beseeming his glory and greatness? Surely being suitable and agreeable unto his majesty, which is infinite, it must needs also be of unspeakable and incomprehensible excellency. If the world haue such a goodly vaulted roof, beautified with such glorious lights, and embellished with such shining stars; then what shall we think of our heavenly habitation, whose floor is much more glorious then this stately roof? Finally, if the Kings of the earth haue their marble, ivory and ieat, to adorn their buildings, then may we well conceive that which the Apostle saw, 
Apocal. 2●.  namely, that our heavenly city is of much more precious stuff, the walls of jasper, garnished with all manner of precious stones, the gates of pearl, and the streets of gold. And therefore if we affect stately buildings, let us contemn these base cottages on earth, and labour to be owners of those glorious and heavenly habitations; which as they are by infinite degrees more goodly, and excellent, so are they also everlasting habitations, which never need repair, nor any whit abate of their first glory.  
And thus haue I shewed the vanity of sumptuous buildings. 
§. Sect. 6. The vanity of a numerous family.  Let us in the next place consider if there be any more worth& excellency in many seruants,& a great retinue; where also we shall find, that howsoever it is accounted a glorious thing in the world, to haue a multitude of attendants, and a great train attending at their masters heels, yet it is but a mere vanity, yea if it be possible, more vain then any of the former. And this also appeareth by the testimony of the wise Salomon, speaking vpon his own experience, who seeking herein for some worldly happiness, missed of it; and having retained such a multitude of seruants, as served not only for his necessary use, but also for pomp and state, for pleasure 
Eccles. 2. 7. 11.  and delight; concludeth of this as of the rest, that he found nothing in it, but mere vanity and vexation of spirit. unto which testimony we may add diuers reasons, which show the worthlesnes of this great attendance: for howsoever a man hath hereby from the mouths of many, the goodly 
Qui multorum est dominus, idem multorum servus esse cogitur. Chrysost. in Rom. 16. 3.  titles of lord and master, and the outward reverence of cap and knee, yet what is he in truth, but a common seruant unto them all, and even as it were the steward of the family, who taketh the care and pains to provide them of all necessaries? yea which is worse, hereby he becometh a seruant to his own avarice and concupiscence, it being a chief cause and motive which induceth him to toil and labour, scrape and rak together, to oppress and incroch vpon other mens rights, that he may haue wherewith to maintain this numerous multitude to attend vpon him. The which error were so much the less, if al these men thus entertained, were faithful wel-lwillers, and( as one calleth them) humble friends, 
Seneca.  ready at all assays to seek his good, and to stand in his defence with their own hazard: but contrariwise experience teacheth, that among many seruants are many enemies, who because they are restrained of their wills, or punished for their faults, or not rewarded according to their expectation, though it may be above their deserts, malign their master, and wait for occasion to show their hatred. Now these domestical foes are of al others most dangerous, because they are no less privy to al their masters infirmities, then ready to divulge them underhand, where they may most disgrace him; neither can any thing he doth in the family be hide from those who wish him worst, because as he hath many eyes to observe his hidden counsels and greatest secrets, so hath he also many tongues to reveal and utter them: yea and that which for fear they but secretly whispered whilst they remained in the family under the government of their master, they are ready with professed malice to proclaim publicly when they haue left his service▪ and be under the rule of another, unless they be restrained more with fear of their new master, then with love of the old, lest he might justly suspect that he also shall receive at their hands the like measure, when they leave his service. Now this misery is so much the more miserable, not only because it is impossible to prevent these dangers, which come by these secret traytors, who are hidden and unknown, but also because they are fain unwittingly to nourish these vipers in their bosom, feeding, clothing and rewarding them, when as they do them most hurt, and are ready vpon all occasions to plot against them any mischief. unto this we may add, that where there is a multitude of seruants, there are also many contentions and domestical quarrels, much brawling and wrangling, clamour, and noise; which must needs bee exceeding troublesone to the governor, when as he must bee fain to be a stickler in these frays, and every hand-while bee disquieted himself 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 easy and quick dispatch of household business, and all things are done seasonably and in good order, to the contentment of the master; surely nothing less. Yea contrariwise, unless there bee an exceeding wise and strict government, there as are most servitors, there is worst service, disorder, negligence and confusion: either because the slothful are encouraged to continue in their idleness, seeing they may easily hid it in a crowd, and fasten their negligences and defaults vpon some of their fellowes; or because the diligent are discouraged in their painful labours, seeing others mar 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 receive due praise and reward. Or finally, because they strain courtesy, and put off the business to one another, thinking his fellow may do it as well as he; whereof it cometh to pass, that that is neglected of all, which might bee done of many. moreover, he who entertaineth a multitude of seruants, doth hereby wast and consume his estate, which might be much better spent, not only by continual feeding so many idle bellies, and clothing so many backs; but also because where multitudes are, there is much lavishing, spending and rioting, none taking care to spare or save any thing, because his faithfulness and frugality would not bee observed among so many; 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 purloining for their own use; and their wasteful prodigality in bestowing vpon others their masters goods; if at least they can haue them as their instruments and deputies to do their business, whilst they spend their time in pleasures or idleness. Finally, it is a thing of great difficulty to govern well such a multitude in the family; to keep them in good order, and to make them diligently to perform their duties to God, their master, and to one another: for if every one findeth it a hard matter to rule a few in such sort as God requireth; then surely it must needs bee almost impossible to rule so many. And this cometh to pass, partly because the master among such a multitude cannot haue his eye at all times vpon all, to observe their disposition, carriage and behaviour; and partly because there is almost always amongst a great number some corrupt and vicious, who, like scabbed sheep in a flock, infect and taint their fellowes with their wicked behaviour and conversation. Lastly, what do they else who entertain a great multitude, but take vpon them a great charge, of which they must give an account how they haue discharged it at the day of iudgement? For it is not sufficient for such to haue lived like good men, if they haue not also carried themselves as good masters; nor enough that they haue themselves served God, unless also they haue been careful to make those under their government to join with them in the like service. And if so be through their default, either because they haue not encouraged them in good, or discouraged and restrained them from evil, they haue neglected their duty and lived wickedly; they shall be found accessary unto, and guilty of their sins before God. Which if masters would but seriously think vpon, they would not be so much exalted and delighted to see the gloriousness of their numerous train, as amated and affrighted to consider of the greatness and difficulty of their reckoning and account.   

CHAP. XV.  
Of the vanity of costly and brave apparel.  
ANd thus much concerning the vanity of many 
§. Sect. 1. That riches and costly apparel is lawful to those who are of high place and calling.  seruants, and a great retinue. The last thing wherein we will consider the vanity of riches, is costly and brave apparel; which is a thing so much esteemed among worldlings, that they place in it no small part of their happiness, thinking themselves best when they are bravest, and most esteemed when they haue got on the richest suite. And this maketh them to set their hearts so vpon it, that they think no time too much, no cost too great, which is spent in adorning of themselves; yea they are ready to sell religion, conscience, and credit, to purchase this excessive bravery; and to commit all manner of wrongs and injuries, oppression, and violence, to maintain their gay and gorgeous apparel. Which folly, that we also may not fall into, let us learn basely to esteem this, which the world so much admireth, and to contemn it as a trifling vanity; which is not onely voided of all worth and excellency, but also through common abuse, subject to much corruption and sin. And yet lest for the abuse we should reject the lawful use, and cynically refuse that christian liberty, which God herein hath liberally allowed unto us; let us in the first place consider, that there is a good and lawful use of these rich attires, and costly apparel; namely, when as they are well fitted and sorted unto the calling of those that wear them. For as the Lord hath made diuers estates and degrees of men; so would he haue every one to apparel themselves according to their degree& calling, that so these diuers orders and conditions of men may the better be distinguished the one from the other: kings with royal apparel, nobles according to their nobility, with that which is rich and costly; gentlemen, as befitteth their gentry; and the meaner sort according to their quality and condition. The which difference may lawfully appear both in the matter, and also the form of their garments. For in the former respect, it is lawful for those who are in high estate, ●o wear silks and velvets, gold and silver, jewels and precious stones; neither were these creatures causelessly created, but for the use of men, and that not heathens, worldlings and infidels; but chiefly and principally for Gods own children and seruants, who onely haue just title and interest unto them. The like difference there may also be in the form or fashion of apparel; for the king and the mean subject, the courtier and the country man, the gentleman and yeoman, the old and the younger sort, as they are not to haue the same matter of their apparel; but one more costly, another more mean and cheap according to their quality; so is it fit that they should also differ and be distinguished in their several fashions, as best befitteth every ones degree and calling. And thus in the time of the law the priests had a peculiar kind of apparel 
Zach. 13. 4.  allotted unto them. The Prophets had their rough garments, whereby they were known: kings and queens had their 
Psal. 45.  royal ornaments; the man one kind of apparel, and the woman another, which was unlawful for them to interchange. 
Deut. 22. 5. Genes. 24. 22. 30.  Thus Reb●ccah had her golden abilements& bracelets; and the Israelites their earrings and other jewels, and that by the appointment of God himself. And our saviour 
Exod. 3. 22. 12. 35.& 32. 2.  Christ the wisdom of his father, seemeth to allow unto courts and kings houses, soft raiment and gorgeous apparel, as beseeming those who in the world are advanced to these high places. Yea but the Apostles Paul and Peter do 
Luk. 7. 25.  forbid this bravery and gorgeous garments as unbeseeming christians. I answer, that their sayings are not to bee understood 
1. Tim. 2. 9.  as general and absolute prohibitions; but onely as admonitions, whereby they withdrew them from setting their hearts vpon pride, vanity and bravery, as though they were things greatly to be esteemed and desired, to the end they might fix them vpon the spiritual ornaments of the 
1. Pet. 3. 3. 4.  soul, Gods sanctifying and saving graces, as being much more excellent; which also appeareth by the antithesis there used. again, this gorgeous apparel might be interdicted those christians unto whom the Apostle wrote, as being in those daies for the most part of mean quality and condition, 
1. Cor. 1. 25. 26▪  as the Apostle elsewhere affirmeth; and therefore howsoever it were lawful in itself, yet it was altogether unbeseeming their estate: besides that, the Church was then under grievous persecutions, in which respect these costly ornaments were unfit, as being a time of humiliation; and also because of the great wants of many the poor members of Christ, which the richer sort were to relieve, not only out of their superfluities, but even out of such necessaries, as might otherwise haue well beseemed their place and calling.  
So that notwithstanding this objection, it is lawful to 
§. Sect. 2. That their apparel should not be bas● and sordidous, which are of good quality.  wear rich and costly apparel, if it be fitted to the state and condition of those that wear it; yea men may offend in the contrary extreme, when as they use such base and begge●ly attire, and in such a sordidous and slovenly fashion, as is altogether unbeseeming men of their quality, unless it be in some particular cases, as in the time of fasting& humiliation, or when the Church is in extremity and want,& must of necessity be relieved, &c. When notwithstanding decency and comeliness may be observed, though it be but in a poor habit and mean attire: and therfore the practise not only of sordidous misers is to be avoided, who will not be at the cost to maintain themselves in such apparel, as their place& calling requireth, but also of those, who out of their religion, or rather superstition, go in beggarly and poor clothing, to make ostentation of their humility, and contempt of the world: all which look the same way, though under another vizard, with those proud cynical Philosophers, who affencted the glory of the world by their contempt of bravery, even as some of themselves who were infected with the same disease judged of others, whom they saw tainted with it. So Socrates 
Diogenes apud Aelianum. lib. 9. de varia histor. August. de ser. Domini. Ornatus& sordes pari modo fugiendi sunt, quia alterum delicias, alterum glorian redolet. Hieron. ad Nepol●an. §. Sect. 3. Of the great abuse of apparel, through excessive bravery.  telleth Antisthenes that he could spy his pride through the holes of his cloak: and another having censured the Rhodians for their pride in apparel, and afterwards seeing the Lacedemonians in base and sordidous clothes, said, behold another kind of pride. So one of the ancients saith, that there may be glorying, as well in base, as in gorgeous apparel, which is so much the more dangerous, because it deceiveth under the colour of Gods service: and therefore another exhorteth us to avoid the one extreme, as well as the other, because the one savoureth of wanton delicacy, the other of vain glory.  
But I shall not need to say much of this argument in these daies, wherein men and women generally are fallen into the contrary abuse of excess, forgetting all respect of order or degree. For whereas our saviour restrained gorgeous apparel to Kings courts, now it is grown common in every house, without any respect of state and calling: gentlemen going in their attire and habit like nobles, the yeomanry like the gentry, cottagers like yeomen, citizens like courtiers, subiects like Princes, and seruants like master and mistress, as though their ●iess were so dazzled with pride, that they mistook 
Auferimur cultu, gemmis aureque teguntur omnia, pars minima est ipsa puella sui. ovid. lib. 2. de remed.  anothers apparel for their own: the which abuse as it hath tainted all, so especially the women kind, who deck themselves with so many vain toys, and load their bodies with such gorgeous attire, as that we may truly say with the Heathen man, that they are the least part of themselves. Neither are worldlings alone infected with this contagious plague of bravery and excess, but the professor of religion& the profane 
Tertul. de cultu foemin. lib.  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 between them, as one of the ancients in his time complained. And therefore seeing this running canker hath infected and corrupted the whole body of our state, it were to be wished that our ancient laws against this excess were put in execution: or because our sores are grown so desperate, that they cannot be cured with ordinary 
Clemens alexander. pedagogue. lib. 2. cap. 10.  and easy medicines; that there were provided for them some sharp corrosive, like the Lacedemonian law, which ordered under a great penalty, that none but harlots might use glorious and rich apparel; that so honest women might be brought out of love with this pride and bravery.  
Now these abuses of apparel are either in respect of the 
§. Sect. 4. Of the abuse of apparel, in respect of costliness.  causes, or the use thereof. The causes are the matter, form, or end. In regard of the matter men show their vanity and sin; first, when in the cost bestowed on the stuff, they exceed their calling or ability, wearing such things as are above their estate, or more then their rents, revenues, or other means may well maintain. In which kind there was never greater excess since the beginning of the world, then in our 
Breuissimis loculis patrimonium grande profertur, uno lino decies sestertium inseritur, &c. Tertul. de habit. mulier. lib.  times, every one herein exceeding their state and condition; the tenant will haue as costly stuff as his landlord, the farmer as the gentleman, and ordinary gentleman as great nobles. In so much as the abler sort stick not to hang the price of a good farm at their wives ear, and a great lordship about their necks; and the poorer sort neglect all good duties, yea pinch their own bellies, that they may wear the most costly stuffs, and adorn their backs with silks and velvets. So that we may justly take up that complaint used by 
Clemens alexander. pedagogue. li. 2. ca. 10.  an ancient of his times, namely, that whereas the thing covered, should much exceed in value the cover or case in which it is contained; as the jewel the cabinet, the soul the body, the body the garment: now contrariwise, when as the body itself being set to sale, would not yield many groats, one suite of apparel wherewith it is adorned, is not bought for many pounds. Of which excess of cost in maintaining pride, we might well be ashamed, if we considered that our first parents had no better clothes of their own making, then such as were made of fig-leaves; and when God provided for them, their apparel was of no richer stuff, then beasts skins, which were only fit to cover their nakedness, and to keep them from the injuries of the weather. Secondly, in respect of the matter, they offend who make choice of such stuffs as are so slight, as will serve to no use, but to cover their nakedness( for which also sometimes they are unprofitable) and are 
Quid de habitu dicam? in quo iam non calor said colour requiritur, magisque cultui vestium quam virtutum insistitur, &c. Bernard. Serm. supper passus est, &c. §. Sect. 5. Of the abuse of apparel, in respect of fashiös.  almost no sooner made, then worn out, which they purposely affect that they may show variety of bravery, and often change into new fashions. Wherein as they do much exceed their ancestors in costlines, who clothed themselves with the dearest, but yet most lasting stuffs; so do they take away one chief end of superfluous apparel, which was, when themselves had laid it aside, to cloth therewith the poor members of Iesus Christ.  
And as men sin in respect of the matter of their apparel, against their particular callings, by exceeding their state and means: so also they offend against their general calling of christianity in respect of the form and fashion,& that both in the excess and defect: for as Christians ought to look that the matter of their apparel be not over costly; so also they should take special care that the fashion be grave, sober and modest. For so the Apostle requireth, that women should 
1. Tim. 2. 9.  array themselves in comely apparel with shamefastness and mod●●tie, not with broydred hair, or gold, or pearls, or costly apparel. And the Apostle Peter likewise chargeth them that 
1. Pet. 3. 3.  their apparel should not be outward, as with broydred hair, and gold put about, &c. Now in this respect people offend two ways: first, whenas they affect fashions, which are not grave and modest, but light, vain and wanton; whereby they outwardly discover the lascivious lightness and vain immodesty of their hearts, and by hanging out this sign of incontinency, do set their honesty to the sale. And of this kind are those habits and attires especially, which do not cover the naked parts, which God and nature would haue hide; as also when men effeminately affect fashions like unto women, and women mannishly go in such apparel, as doth hardly distinguish them from men. Secondly, they offend through fantastical pride, which moveth them as often to change their fashions, as the chameleon his colour, a sin unto which our people in this land are exceedingly addicted, and therein notably show their vanity and folly. For if constancy be an inseparable fruit of wisdom; so that they who are most wise, are most unchangeable in their courses and actions, because at first they are able to discern what is best, and knowing it adhere unto it; whereof it is that God who is infinite in wisdom, is also immutable in al his counsels; then must also by the same reason mutability, and fantastical change, be a notable effect and sign of folly, which being not able to judge of that which is good, often shifteth and changeth, that at last it might find it out. again, vpon this often change there followeth another mischief; for when they haue tired their wits, and run through all fashions which themselves can think vpon, they crave aid of foreign inventions, and follow the fashions of other countries; sometimes the French, and sometimes the Italian, one while the Dutch,& soon after the Spanish. Now it is unlawful not only to break the laws and statutes of our country; but also the manners and customs, wherein they are not dissonant from Gods word; because it is a breach of human society, when so much as in our habit we differ from the rest. And as we are not to be ruled by the laws of strangers: so 
Quae autem contra mores hominum sunt flagitia pro morum diversitate vitanda sunt, &c. turp●s enim omnis pars est suo vniuerso non congruence. August. Confess. lib. 3. cap. 8.  neither must we follow their customs, unless they bee much better and more convenient then our own: in which case when we haue received them, we must constantly hold us to them, that so they may in time grow customable among ourselves. Neither must every one according to his own fantastical humour varie from his country fashion, seeing that part is ugly and monstrous which agreeth not with the whole body; neither must he through vain inconstancy affect strange fashions, for this also will induce him in time to imitate their vices and corruptions. In which respect God threateneth to punish even princes and kings children( who a man would think should in this kind be allowed greatest liberty) because they were clothed with strange apparel, and 
Zeph. 1. 8.  would not follow their country fashion. In the defect also men offend through slouenlie vnhandsomnesse, not caring how their apparel hangs vpon them, nor how beastly and nasty their clothes are, so they keep them from the could; into which disorder they fall either through slothful negligence, because they would not bee at the labour of dressing themselves, or through affencted pride, seeking for praise at the back door, and desiring to bee talked of, and to seem notable for somewhat. But this also is unlawful; for the same Scripture which forbiddeth excess in broidered hair, pearl and gold, doth also require that we should cloth ourselves in handsome, decent and comely apparel, as becometh shamefastness and modesty. 
1. Tim. 2. 9. §. Sect. 6. Of the abuse of apparel, in respect of the ends thereof, which are, honesty and profit.   
Lastly, men offend in their apparel in respect of the ends thereof, the which are two, honesty and profit. In regard of the former, apparel is worn by man to cover his nakedness, and to hid his shane which after his fall ensued by reason of sin. The other end is profit, which is two fold, first for necessary use; secondlie for honour and comeliness. apparel is necessary unto us; for howsoever before the fall there was such a just temperature of the air, that it was not at all offensive to mans naked body, and consequently in this behalf there was no need of garments; yet through sin this temper being lost, and an inequality following of heat and could, both intolerable unto man, and hurtful to his health, apparel became necessary to preserve him from the outward injuries of the weather, and to keep him in an equal temperature. Secondly, apparel is profitable for comeliness, honour and ornament, not onely as it covereth natural deformities; but also as it now maketh the body seemelie and graceful, which in itself was more comely and beautiful before the fall. And this end the Apostle speaketh of, where he saith, that vpon those members of the body which we 
1. Cor. 12. 23.  think most unhonest, we put more honesty on, and our uncomely parts haue more comeliness on. And in the verse following, that God hath tempered the body together, and hath given the more honour to that part which lacked. And these are the ends of apparel; in which many failing do show much vanity and sin. For how many are there in these daies who dishonest themselves by their wanton and light garments, wearing such as will not cover their nakedness, but discover their bare breasts to open view, whilst their apparel either 
Nec vestitum appetimus said ornatum; quaeritur ad indueudum non quod vtilius, said quod subtilius invenitur, non quod repellat frigus, said quod superbire compellat. Bernard. Apol. ad. Gulicl. abbot.  covereth them not at all, or in covering doth no● hid them? How many are there who in appareling themselves haue least respect to necessary use, or to preserve their bodies from the iniuties of the weather, but affect thin and subtle fineness, more then wholesome warmness; desiring rather to be adorned then clothed, and to delight others eyes, then to preserve their own health? Finally, how many are there who do not honour their bodies with grave and decent apparel, but disgrace themselves with fantastical fashions, and lascivious habits; proclaiming by their outward garments, their inward pride and wantonness, as though they would haue all men to take notice of their vanity and lightness?  
And these are the abuses of apparel in respect of the causes 
§. Sect. 7. Of the abuse of costly apparel in respect of the common use thereof.  thereof. In regard of the use also it is abused, when as gorgeous and costly apparel, which might sometimes bee lawfully worn in respect of the dignity of the person, is daily and ordinarily put on, for greater ostentation of pride and vain glory. For as we may offend by wearing such rich and costly garments as are above our state and calling; so when these might well bear it in due time and vpon fit occasion, we offend also when we show excess in neglecting these circumstances, and in keeping bowels all the year. And this was the sin taxed in the rich glutton, not that he was clothed 
Luk. 16.  in purple and fine linen; but because he was excessive in respect of time, using these costly ornaments every day. In which respect men and women greatly offend in these times, who( not observing the course and custom of their ancestors, which having this rich attire befiting their callings used it sparingly, at certain great festivals onely or some few extraordinary meetings) do make it their daily habit, and( as we say) worke-aday attire, as though the chief end of their coming into the world, were to prank themselves in riotous pride, and superfluous bravery.  
And thus haue I shewed in what respects apparel in which 
§. Sect. 8. Reasons to dissuade all from abuses in apparel: be-cause God hath forbidden this excessive bravery. 1. Tim. 2. 9. 10.  worldlings so much delight, is vain and sinful. Now in the next place let us consider of some arguments which may wean us from this vanity, and may move us, both in our judgements lightly to value it, and in our affections to despise and contemn it. The first reason is, that God in the Scriptures hath forbidden this glorious and gorgeous apparel, unless it be to some persons, and at some times. So the Apostle Paul giveth women in charge that they array themselves in comely apparel, with shamefastness and modesty, not with broidered hair, or gold, or pearls, or costly apparel( but as it becometh women which profess the fear of God) with good works. Likewise the Apostle Peter willeth them that their apparel should not be outward, as with broidered hair, and gold put about, or in putting on of ornaments; but that the hide man of the heart should bee uncorrupt, with a meek and quiet spirit, which is before God a thing much set by. If therefore we would show our obedience to our great Lord and master, we must not conform ourselves to the fashions of the world, by wearing such costly apparel, and glorious or garish habits, as beseem not our place and calling. But alas such is the vanity of the times, that people stick not to come into the public congregation, where out of Gods word this pride and excess is condemned, with their broidered, curled and frizzled hair; gold, silks, velvets, and excessive bravery, as though they would openly profess their disconformity with the Scriptures, and rebellious disobedience against God, in doing that which he forbiddeth before his face, and even in that very time when by his word he doth condemn it: as if they should plainly say, I will not forsake the fashion of the world, though it be never so much or oft forbidden. Which as it is a great offence among ourselves, so doth it scandalise pagans, infidels and worldlings much more, and as a stumbling block in the way hinders them from the profession of our religion, when as they hear our doctrine, and see our practise; observe that the Scriptures which wee profess to beleeue, and propound as the rule, according to which we frame our lives, condemn and forbid this vanity, and wee even when wee hear them red, use that excessive bravery, which the heathens themselves would never tolerate.  
Secondly, if we would call to mind the first original of apparel, 
§. Sect. 9. The original of apparel should preserve us from taking pride in it.  we should haue little cause to affect bravery, or to wax proud of gay clothing; for had our first parents continued in the state of innocency, they should haue remained glorious in themselves, and not haue needed any apparel; but having transgressed Gods commandement they saw their nakedness, and being ashamed of their deformities, they sought to hid themselves, and to cover their shane by the help of garments. In which respect what is our apparel but a daily monitor, to call our sins and shane to memory? What is it but a lazars cloth, cast over our filthy sores of sin, that we may not become loathsome through our deformities to ourselves and others? and consequently what do they which vaunt themselves in this vanity, but like the thief, who being adiudged to wear an halter in perpetual remembrance of his foul crimes, doth make him one of silk, or gold twist, and seeing it to make a glittering show, doth wax proud of that which should rather humble him, as being a continual testimony of his sin and shane? so they wax proud of that which is the ensign of their sin and misery, and convert the habits which were given us to hid our sins, into sin itself. again, if we consider the use of apparel in the first institution, which was not onely( as I haue said) to cover our nakedness and hid our filthiness; but also to preserve our bodies from the injuries of the weather, wee shall find little cause which may move us to affect or delight ourselves in this superfluous bravery. For this enmity between us and the creatures which makes us need these armours of defence, puts us in mind of the cause thereof, which was our enmity with God by reason of our sin: these covers to hid us, argue to our shane, that there is something under them which needs covering; and these plasters, though they be of silk or velvet, show that under them are some loathsome sores, which being seen would disgrace and shane vs. In all which respects the most glorious garments bring with them cause of blushing rather then of boasting; for before man sinned he was glorious in his natural beauty; and a garment to him would haue been but as a cloud to the sun, which doth not grace it but hid his brightness. Neither would these ornaments haue more adorned him then a silken case a sweet rose; but when his beauty was by sin blemished, then, like the withered rose reserved in a bag of silk, he was driven to seek for ornaments, and to supply natural defects with the help of art. So that he who is proud of these poor supplies, is like unto him who being blind glorieth in silver eyes; or unto a lame man, who having lost his leg, boasteth and braggeth of a gilded stump, which was not given him for glory and ostentation, but as a poor support to hold him up, and as a sorry help to relieve his misery. And this the Lord plainly intimated in those first garments which he gave our great progenitors; for howsoever he could as easily haue provided apparel of silk, or velvet, curiously embroidered with gold and silver, as of any meaner stuffs; yet he clothed them with beasts skins, which were onely fit for those uses of hiding their nakedness, and defending them from the weather, and served rather to humble then to puff them up with pride, not only by putting thē in mind of their brutish condition, but also of their frailty and mortality, seeing the creatures for their sakes were already subject to death and vanity.  
Thirdly, let us consider, that howsoever it may be seem 
§. Sect. 10. That excessive brauarie in apparel mis bescemeth Christians.  worldlings to jet it out daily in their gorgeous attire, because they haue nothing to glory in but these outward things; and also haue their proud habits suiting with their proud hearts, and the rest of their outward carriage and behaviour, yet it much misbeseemeth christians herein to fashion themselves to the custom of the world; for their chief ornaments are not outward and carnal, but inward and spiritual, when as they are decked with Gods sanctifying graces; they are most glorious when they are most humble, and what hath humility to do with the ensigns of pride? they are best adorned with modesty and chastity, which outwardly show themselves in sober and grave attire; and therefore what haue they to do with fantastical fashions, and the wanton and light habits of lascivious and filthy harlots? they come nearest the truth of their profession, when as following the rule of the Scriptures, they put on the habit of 
Tit. 2. 3. 1. Tim. 2. 9. 10.  holinesse, and array themselves in comely apparel, with shamefastness and modesty, and are adorned with good works, as it becometh those that profess the fear of God: why therefore should their practise give the lye to their profession, by accustoming themselves to wear gorgeous and gay garments, which harlots use as snares to set out their beauty to the sale, and to entice vain persons to folly and filthiness? Why will christian women seem such as they would bee loth to be; and having nothing to sell, why do they hang out signs to invite customers? Finally, seeing in our baptism we haue renounced the world with the vanities and lusts thereof, why should we in our apparel show ourselves as vain as the vainest, or having cast these lusts out of our hearts, as it were the chief city, why do wee suffer them to rest vpon our backs, as in the suburbs, where they are ready every day to make a reentrie, and to bring with them all 'vice and vanity? again, let us remember, that if our saviour Christ would not haue us, who profess ourselves children of our heavenly father, to take any care for food and raiment, but to rest ourselves vpon his all-sufficient providence; how much less would he haue us to trouble our brains about curious and costly ornaments? how far would he haue us from spending our time& study about variety of colours, in broydery, jewels, dying and curling of hair, painting, periwigs, and such like vanities? Finally, seeing we profess ourselves pilgrims on earth; why should we go like, not onely citizens, but courtiers of the world? and seeing we say that wee are traveling towards our heavenly country; why do wee load not so much our bodies, as our minds, with the intolerable weight and heavy care of variety and superfluity of suits, made more massy and burdensome with gold, silver, and precious jewels; all which before wee come to our journeys end, we must leave behind us, if at least we do not make the poor our porters to bear them for vs.  
Fourthly, that wee may bee weaned from this vanity of 
§. Sect. 11. That this bravery hath in it no worth or excellency.  costly and gorgeous apparel; let us consider that it is of no worth and excellency: for the most rich clothes do not better the body that wears them; much less the mind that takes care to provide them; but as it is unto this the bellows of pride, so unto the other an unprofitable burden; and were it not for opinion and affection which lightens the load; what less weight and cumber is there in a chain of gold, then in a chain of iron? what less trouble to haue 
Collum catena constringit, &c. nile refert an corpus auro ligetur an ferro. Si ceruix premitur, si grauatur incessus, nile pretium safeconduct. Ambros. de virgin. lib. 1.  the fingers loaded with gold rings set with pointed diamonds, then to wear vpon them rings of brass set with flint or small pebbles? seeing the price doth not lighten the burden, but onely a deceived and false conceit? again, what excellency or worth is there in the richest silks, and finest clothes, the matter of the one being the excrement of crawling worms, the other the fleece of the sillie sheep? both which within a short time wear out to rags, or with untimely decay may bee consumed with moths and sillie vermin; and what excellency is in that, which as worms breed, so worms destroy? And of what worth is that to be valued which man borroweth from beasts and creeping things, which are creatures far inferior unto himself? A noble man much scorneth to borrow clothes of a mean yeoman; or being by present need constrained to bee thus beholding, he would rather be ashamed then glory in it; although these both are creatures of the same kind, made by the same workman, and cast out of the same mould, and yet man borroweth ornaments from all the inferior creatures; from one his fleece, from another his skin, from this his light feathers, from that his teeth and solid bones, from worms their entrails, from cats their excrements, from the sands his stones, from the earth his gold; and when with the crow he hath made himself gay with these borrowed feathers, he glorieth and vaunteth himself in his own worth, as though they grew all vpon his own back; and that nature and not art, had put this difference between him and others.  
Let not therefore any who profess christianity much affect 
§. Sect. 12 That in this bravery we haue no pre-eminence before those who are of base condition. Quid enim sibi vult plurimum illud aurum? eis enim qui in scena sunt ista conveniunt,& meretricibus, quae omnia ad hoc faciunt vt spectentur. Chrysost. in Hebraeos cap. 12. Homil. 28.  these trifling vanities, or having them, glory in these base toys, unto which beasts, birds, and sillie worms haue the first title and most natural interest, whereas man onely cometh by them as it were by conquest, violence and force of arms. With all which ornaments when men or women haue with great cost and labour decked themselves, yet shal they find small excellency in them, seeing herein they are matched by many,& exceeded by some; and that not those onely of the noblest rank, but also such as are of mean and base condition; as players, dancers, harlots, who adorn themselves with as glorious apparel as the best, that ravishing the minds, and dazzling the eyes of their beholders, they may 'allure them to offer to this idol of beauty and glory, the sacrifice of fools, and to become contributors towards their maintenance in these lawless courses. Yea not onely are they herein matched by men, but also with their horses, whom usually they adorn with gold, velvet, and imbroiderie; and so cause them to communicate with them in an equal share of this glory and bravery; and what excellency is in that, wherein man is not privileged above the brutish 
Vis& eorum rationem excutiamus qui deauratis& equos& uxores amiciunt, &c. Chrysost. in. philip. 3. serm. 10.  creatures? To this purpose one of the ancients speaketh fitly: Wilt thou( saith he) that we examine their course which equally cloth their horses and wives with golden ornaments? for besides other things, this privilege riches haue, to make men fools. They communicate the same honour to their horses and their wives, one kind of ornament-belongeth to them both; and by the same things, they desire to make their wives glorious and famous, wherewith they adorn their coaches, curtains and coverings: yea herein men are not onely equal with the beasts, but also inferior to the senseless creatures; for when they are in all their royalty and bravery, they are not to bee compared( as our saviour Christ speaketh) with the lilies and flowers 
Mat. 6. 28. 29.  of the field; and who would think that any part of mans excellency, who was created after Gods image, wherein these inferior creatures do so far exceed him?  
Fifthly, to this worthless vanity and want of excellency, 
§. Sect. 13. That this excessive cost in apparel doth not better the wea●ers.  let us add their inutility and want of profit; for howsoever worldly men procure them with great cost and labour, as if their chief happiness consisted in them; yet they do them no good, nor make them a whit the better when they are adorned with them. For howsoever purple and scarlet, silver and gold, silks and velvets haue in them some beauty and 
Sirica, purpura& tincturarum fucu● decorem habent, said non praebent, &c. Bernard. ad Sophiam virgin.  glory, yet they do keep it to themselves, and do not communicate it to those that wear it; and therefore seeing the glory which cometh by the putting on of the apparel, vanisheth away when it is put off, without leaving any sign behind; it hereby appeareth, that it is the glory of the vesture and not of the owner. So that vicious men haue little cause to glory in this external and strange beauty, when they haue lost their own, the inward virtues of the mind. As therefore no man iudgeth a horse the better which is set out to sale, because he hath a velvet footcloth, or golden trappings, yea rather suspecting this bravery, he vncouereth him of them al, and looketh vpon him in his natural beauty: so neither is a man to be esteemed better for his glorious ornaments, but laying these aside, wee are to value him according to the inward beauty of his mind; for if that which is outwardly seen of man, is not man, but the soul, unto which his body is but the case or cover; how much less are we to esteem gay apparel any part of mans excellency and goodness, seeing it is but a mere accident, which may easily be put on, and with more ease laid aside?  
But this unprofitableness will better appear if we consider 
§. Sect. 14. That excessive bravery doth doth not make those that wear it more commendable. Clemens Alexand. Paedag. lib. 3. cap. 11.  that this glorious apparel doth not advance those ends for which it is used: for first, whereas it is put on as an ornament to commend us, it is manifest that it faileth herein; for( as one saith) he who thinks that gold adorns him, must aclowledge himself inferior to that whereby he is adorned; and being inferior, he is no more a master of it but a seruant: now what is more absurd then for a man to aclowledge himself inferior, and less comely and beautiful then this Lydian fragment? Neither in truth doth this gay clothing adorn and commend any in respect of their state and person, body or mind, if it be excessive in itself, or immoderate and too too common in respect of time; for if a man thus go above his calling, in stead of making himself commendable by all his cost and labour, he is of some envied, of others scorned; one he provoketh to anger, another to laughter, and all to displeasure and dislike; yea those who bow unto those thus richly adorned and do them reverence, even in the performance of these outward compliments, do secretly condemn them in their hearts; censuring them of pride, vanity and wantonness; seeing if they were not wholly possessed of these vices, they would not with so great cost and labour attire themselves above their calling, nor with such fantastical and light fashions deform their bodies. Wherein the just iudgement of God threatened against the proud lieth heavily vpon them; for when they think by their cost and bravery to exalt themselves in every ones iudgement, and to be commended and approved of all that behold them, the Lord resisting them in their pride, pulleth them down, and maketh them to please none, whereas they intended hereby to please all, for God approveth them not, yea rather he professeth to oppose against them; the virtuous and humble like them not, for hating pride in themselves, they cannot love it in others: those who are as proud as themselves are not hereby pleased; for they who are their superiors disdain that they should match or come near them in bravery; their equals emulate and contend with them who shall exceed other; their inferiors envy and malign them because they cannot be as fine as they, yea themselves are not pleased with themselves, because they never think that they are brave enough, which is the reason that they so often alter their attires and change their fashions, because none can long please them, and give contentment. In a word, they please no body with their bravery, but onely the prince of pride, whose subiects and seruants they profess themselves by wearing his badge and livery. So that if a man would honest and commend himself to the judgements of all; it were a much wiser course to fit his apparel according to his place and calling, yea to carry a lower sale then the ship may well bear, abating somewhat of that bravery which his estate may well warrant and maintain; for here also we shall find it most true, that he who exalteth himself shall be cast down, and he who humbleth himself shall bee exalted; every one being ready to add unto his praise, who rather shuneth then seeketh it; and to detract from him, who too much affecteth and eagerlie pursueth credit and commendations.  
And as this costly and gorgeous apparel doth not commend 
§. Sect. 15. That this bravery graceth neither the beautiful nor deformed, virtuous or vicious.  the person or state of any; so neither doth it make their body or mind more commendable, whether they bee beautiful or deformed, endued with rare virtues, or defiled with foul vices. For if they bee beautiful by nature, what need they the help of art, seeing nature itself sufficeth? especially seeing these goodly ornaments do not commend them so much to the sight, as they detract from their praise in the iudgement; every one being ready to attribute a great share of their beauty and comeliness, to their setting forth and gainesse in apparel, imagining that almost any other would be as praise worthy as they, if they were so decked 
Neglecta decoris cura plus placet,& hoc ipsum quod non ornamus, ornatus est. Ambr. de virgin. lib. 1.  and adorned. In which regard a careless neglect of beauty better pleaseth; and oftentimes not to be adorned is in stead of the best ornament. again, this bravery as little helpeth those who naturally are deformed, seeing it doth not take away their deformities but rather sheweth them, when as it inviteth the eyes of all to behold them, and so causeth them to think in their judgements, that so great cost is but ill bestowed. Neither doth it at al profit the mind of man, whether he be endued with virtue, or blemished with 'vice; for if the glorious beams of virtue do shine in any, the brightness thereof so much excelleth these outward ornaments, that they add no more grace to a man, then a candle light when the sun shineth. Contrariwise if the mind bee destitute of virtue, and deformed with 'vice; this outward decking will little avail to furnish it with the one, or cleanse it from the other. It will not make any more religious, humble, just, and temperate; yea rather as experience sheweth, it bringeth men to the contrary extremes, it doth not abate pride and vain glory, yea rather it increaseth it; it doth not extinguish the heat of lust, but rather doth inflame it; it doth not warm our hearts with charity, nor repel the force of the divels darts, but causeth rather our love to freeze, and endangereth us to Satans blows; it doth not free us from injustice, raging anger, envy, malice, intemperance, covetousness, ambition and such like vices, but rather giveth occasion and way unto them. In which respect a vicious man adorned with 
Pulchrum ornatum turpes mores peius coeno collinunt. Lepidi mores turpem ornatum facilè sactis comprobant. Plaut. in Paenulo.  glorious garments, is like a dead corps stuck with flowers; or like a glorious sepulchre, containing in it a putrefied and rotten body, which is tainted thereby with vnsauourie stench, but can give no beauty or excellency 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 virtue, or of natural beauty do think to adorn and commend themselves by their goodly apparel, fall into the error of the painters boy, who being to paint the faire heal, and wanting art to set forth her beauty, 
Clemens Alex. pedagogue. lib. 2. cap. 12.  daubed on gold on her apparel, making her clothes rich, because he could not make her face beautiful.  
Secondly, worldlings use these rich ornaments because 
§. Sect. 16. That costly apparel doth not make those that wear it more respected.  they would be more admired and respected; the which end also is often frustrate, especially when as by often use they are made ordinary; for gold and silver, silks and velvets, being as common as stuffs, cloth, and freeze, are within a while as little regarded and admired; yea though man could match the sun in glory, yet if with the sun they should daily appear in this bravery, it would work in the beholders no wonder or respect, howsoever at the first sight they were much admired; yea contrariwise because they wast their states, and spend all their livings in maintaining this bravery, and superfluous excess, which was heretofore bestowed, vpon charitable uses and good hospitality; therefore the meaner and poorer sort, receiving no relief or comfort from them; detest their pride and envy their bravery. Much wiser therefore was the course held by our forefathers, who having indeed costly attire befiting their callings, did not wear it commonly, but by the seldom use thereof, made it the more to be admired and respected, and howsoever making their garments of the best and most lasting stuffs, they did not need to change them, but wore the same clothes many yeeres together; yet wearing them so seldom, and with such great distance of time coming between; and not glutting either themselves or others with their common use, it was all one, as if at every good time they had changed their svit and fashion. By which wise frugality they were enabled to keep good hospitality, and to perform the works of mercy; whereby as they had comfort to their own consciences; so did they deserve the love and reverence of their inferiors towards them, when as they tasted of their bounty and goodness. Especially they were not driven through their excessive expenses to enhance rents and increase fines, but having sufficient of their own to maintain their port, they were able to afford to their poor tenants their houses and lands at such easy rates, as they might comfortably live under their shelter. Whereby as their loins did bless them, when they enjoyed these benefits from them; so in the time of peace they had so many seruants as tenants, ready for all employments; and in time of war so many souldiers, who in all dangers were ready to live and die with them. Whereas now their pride having set rents and fines vpon the extremest rack, because nothing sufficeth to maintain their excessive bravery, and having turned hospitality and the works of mercy into richiewels, sumptuous furniture, and gorgeous apparel; their tenants stand vpon equal terms with them, seeing their houses and lands being brought to the markethil, they had onely a bare pennyworth for their penny; and therefore at their need are unwilling( unless they be forced by oppression) to do them any service, or to stand between them and any danger; so that whereas heretofore gentlemen so employed their wealth, that it served notably for their defence in time of peril; now spending it vpon jewels, apparel, plate and furniture, in time of peace it exposeth them to envy, and the danger of theeues, and in time of war to the common spoil.  
And thus haue I shewed the unprofitableness of costly 
§. Sect. 17. Of the evils which accompany excessive bravery: sin against God.  and gay apparel: which if it bee not sufficient to wean our hearts from it, let us further consider that it is not onely empty of profit, but also full of evil, both in respect of sin and punishment; for it is every way sinful as being sin in itself, the cause and also the effect of sin. Concerning the first, they who exceed in this excessive bravery offend first against the majesty of God himself, not onely by transgressing his commandement, whereby he hath forbidden it, and by neglecting his worship and service, because their whole time almost is taken up either in caring for, providing, or putting on their ornaments; and thereby either want time on Gods sabbaths to come to his public service, or else rush into his presence without all due preparation; but also through the gross abuse of his creatures and good blessings bestowed vpon them. For they were not made stewards of these rich talents, that they should bestow them in excess and vanity: but that with the surplusage of their wealth they should relieve their poor brethren, and perform the works of charity and mercy, which either respect the good of the Church or common-wealth. And therefore fearful will their account bee at the day of iudgement; when as it will not excuse their neglecting the poor members of Christ, to say they could spare nothing from these uses, because all was too little to maintain their bravery and excessive cost in apparel; nor yet that their riches and revenues was great, and therefore they might well adorn themselves in gorgeous attire; seeing their wealth was not given them, that they should wast it in superfluities, but that they should bestow it in relieving 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 far too large and long for his stature, and excuse himself by this, that he had too much stuff: for as it is absurd and ridiculous, to make the garment not after the measure of the body, but the quantity of the piece out of which it is cut: so is it no less absurd to wast a mans substance in such costly apparel, as is above his calling, and not fitting to his state and condition, because he hath abundance of wealth lying by him.  
Secondly, herein they sin against themselves: first, by 
§. Sect. 18. Too much care in decking the body, argueth the neglect of the soul.  neglecting their soul, which is their most excellent part, whilst their whole care and pains is taken up in adorning of their bodies; for too much care of the body plainly argueth, the too little care of the soul; richnes in apparel, poverty in virtue; outward ornaments, inward deformities, 
Induuntur purpura& bysso,& subinde conscientia pannosa jacet; fulgent monilibus, moribus sordent. Bernard. ad Sophiam virg.  and spiritual nakedness; and( as one saith) whilst men are clothed with silk and purple, commonly their consciences are ragged and beggarly; whilst they glister with jewels and chains, their manners usually are loathsome and sordidous. In which respect they are not unfitly compared to beeres or coffins; for as they are most adorned, when as they haue a dead body in them; so these bodies are most decked with gorgeous attire, when they haue in them a soul destitute of virtue and dead in sin. And in the same regard one of the ancients compareth them to the stately temples of Egypt, which had the outward courts, porches, walls and 
Clemens Alexand. paedag. lib. 3. cap. 2.  roofs, richly adorned with gold, silver, curious carving and ingrauing, and with all other stately and gorgeous ornaments; but if a man should go on further into the inmost parts, to see the idol which was there worshipped, in stead of some goodly image set out according to the rest of the bravery and pomp; he should find nothing but the base picture, or other resemblance of some cat, crocodile or ugly serpent: for so these women who load themselves with gold, silver, jewels, and costly apparel, if this outward glory bee removed, and they more narrowly preached what they haue in the inmost temple of their heart, they cannot show unto us Gods image shining in his spiritual graces, but rather a man shall find in them crocodiles and serpents, that is, beastly lusts, pride, wantonness, immodesty, and such like impieties. again, those who affect this costly apparel hurt themselves, whilst by their pride and excessive bravery they lye open to the hatred and envy, the censers and bitter frumps of all that see them. For even those who are sober, grave and humble, when they see those who are inferior unto themselves in place and calling, so far outstrip them in this outward bravery, cannot choose but disdain and scorn it; and others who think themselves as good as they, coming short of them for want of means, or will, so to bestow their cost, do as much envy and hate them. The which sheweth the extreme folly of these proud persons; for whereas they might haue love and due respect among their neighbours good cheap, they rather choose to purchase hatred, envy, and contempt, at these dear rates. Finally, by this outward bravery they disgrace themselves, and bewray unto every judicious beholder the secret corruptions which lye lurking in their hearts. For when the heart is infected and poisoned with the contagious plague of pride, it tainteth outwardly the whole body with the marks and tokens, which certainly prognosticate death and destruction, without repentance. So if it be corrupted with folly, it discovereth itself in foolish and fantastical fashions; if with prodigal vanity, it appeareth in the outward superfluity; if with lust, it sheweth itself in a wanton habit: and finally, if it bee an heart soft and effeminate, it will easily bee discerned, by soft raiment 
Non haec ornant corpus said mentem detegunt. Quintilian. Eccles. 19. 28.  and wanton delicacy. So that as one saith, this vanity of apparel doth not so much adorn the body, as discover the mind; and as the son of sirach telleth us, A mans garment, excessive laughter, and gate, plainly declare what person he is. And therefore the Lord reproving Israel saith, that their 
Hose. 7. 10.  pride did testify against them to their face, because they did discover it outwardly in their very countenance and gay apparel.  
Lastly, by wearing these costly and gorgeous garments 
§. Sect. 19. That they who use excess in apparel, o●●end against their brethren by giuing offence.  they also sin against their neighbours: first, by way of offence, when as by their example they 'allure and draw them on to imitate their bravery; for such is the pride of mans heart, that he is impatient to bee any way inferior to those whom he esteemeth but his equals; and therfore when he seeth his neighbour in costly clothing, fearing lest he should be preferred before him, he inwardly disdaineth, envieth, and vieth with him who shall excel in bravery; whereof it cometh to pass, that this vanity of gay apparel, having infected any corner, doth in a short time like a running canker, spread itself over a whole country. again, they are scandalous to those who are without, as they hinder and discourage them by their pride and excess from the embracing and professing of their religion, when as in this they can perceive no difference between a professor of religion, and a professed vain person; the children of God, and the children of the divell; those who profess mortification, and they who are worldly and profane. Whereas contrariwise, if they were according to their profession, humble, modest, 
Tit. 2. 3.  grave and sober, in their habit and outward carriage, they might move them to a liking of their religion for their virtues sake, who profess it, and in time draw them on to the profession and practise of it. Finally, if in sincerity of heart wee profess and practise christianity, and yet bee overtaken with this vanity, as we do thereby wrong ourselves by impairing our good name; so by seeming that we are not, wee give occasion to wicked worldlings of falling into sin, whilst for this ●●firmitie they are ready to blaspheme Gods truth, which we profess, and censure and condemn us for hypocrites and wicked persons, who are as proud, wanton and lascivious as any other. Which suspicions wee ought to shun by avoiding these outward appearances of evil; for if my heart be clean and upright in itself, why should I give occasion to haue it spotted and blemished in anothers conceit and estimation? Why should wantons and lascivious persons 
Tertul. de cultu foemin. lib.  haue any hope of finding that in me which I abhor? Why doth not my habit proclaim the affection of my hart, lest impudency should be encouraged to taint it, by infusing the poison of lust and wantonness by my ears? Why should I not professing charity seek rather to edify then destroy my neighbour; and being a soldier of Christ why should I not put on mine own armor, badge and livery, and manfully profess open enmity against the world and worldly vanities?  
That therefore will not serve their turn which professors 
§. Sect. 20. Their excuse taken away who pretend inward humility though they exceed in outward bravery.  of religion usually say for their excuse; that whatsoever men may think of them when they see their bravery and vanity, yet they haue clear consciences towards God; though their apparel be garish and wanton, yet their minds are humble and chast; and though they fashion themselves according to the world, and do after the custom of the most, yet they are not of the world, nor approve 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 carried away with the stream of time, and are overruled even against their own minds by the tyranny of evil custom. For wee are bound to labour with the Apostle to haue a clear conscience before God, 
Act. 24. 16.  and before men; we ought to conform not only our hearts, but also our outward habits unto the obedience of Gods law and revealed will; and so to perform the duties of the inner man towards God, as that we ought also to haue special care, that our outward carriage be not scandalous to our neighbours. We must procure honest things, not onely before the 
Rom. 12. 17. 2. Cor. 8. 21.  Lord, but also before all men, as the Apostle enjoineth vs. We who profess christianity, are as the light of ●●e world, and as a city set vpon an hill; and therefore our endeavour should be to shine before others in all holinesse of conversation; neither is it enough for us to haue light in ourselves, but wee should also haue our lights so to shine before men, that our heavenly father 
Mat. 5. 14. 16. 1. Pet. 2. 12.  may be glorified,& our brethren edified in the holy faith. We must not onely be good, sober, humble and chast for our own sakes, but we must also appear so, for the good of others. And the christian must haue his head and heart so full of the sweet oil of Gods sanctifying graces, that they must also overflow even to his garments and skirts of his clothing; that by these precious odours, not only himself may be comforted, but others also may bee refreshed by the perfume of his holy example▪ Neither ought they to use vain fashions, and excessive costliness in their apparel, because it is the common custom of the times; seeing wee haue an express commandement, that we should not follow a multitude 
Exod 23. 2. Rom. ●2. 2.  in that which is evil, nor conform ourselves to the fashions of the world; but be outwardly changed by the inward renewing of our minds. Wee must not stay our reformation of apparel till we may carry it with most voices, nor expect a parliament to take away these abuses; not laying them aside till we haue the whole country to bear us company; but the law of Gods spirit ruling in our hearts, must make us herein to be a law unto ourselves, seeking the reformation of that which is amiss, though none would accompany us in well doing: for if so be worldlings and vain persons bee bold on the behalf of their master Satan, to bring into common use costly attire, and strange and wanton fashions, whereby they poison and corrupt all that are near unto them by their ill example: why should not wee who profess the name of Christ, show the like or greater boldness in a better cause, obeying our Lord and master, and labouring by our modest, grave and sober apparel, to move others to imitate us, and reform their vanity, and excessive bravery, by our good example? Which if in these times christians would begin, there is great hope that their endeavour would haue good success; not onely because many would bee drawn for conscience sake to follow their practise; but also because the most being almost cloyed with the common use of bravery, and al quiter tired with the excessive charge which goeth to the maintaining of this costly apparel; do inwardly desire a reformation, so it might bee general, and could bee content to wear more modest, sober, and frugal attire, if the rest of their neighbours would bear them company.  
But here the weaker sex doth further object, that either 
§. Sect. 21. Their excuse answered who pretend the pleasing of their husbands as th● cause of their excess.  they must offend others by putting on this rich and vain apparel, or their husbands by laying it aside; who unless they adorn themselves, will either be displeased with them, or at least take no delight in them; and better it were to offend strangers by excess, then those who are so near and dear unto them, by not setting themselves forth in such apparel as best pleaseth them. To which I answer, that if any haue such husbands, delighted with folly and vanity, their wives haue in this kind greater liberty then other women, because smaller inconveniences are to bee undergone, that greater may be avoided: but let such under colour of liberty beware of licentiousness, and under show of pleasing their husbands, let them take heed that they do not displease God, wound their own consciences, and offend their brethren, by wearing such costly or garish apparel, as is either above their particular state and calling; or not beseeming their general calling of christianity. For howsoever they ought to please their husbands rather then strangers, yet they must labour more to please God thē them both, yea even strangers too in that which is good, rather then their husbands in that which is wicked and unlawful. But further I admonish them to take heed lest this bee a mere pretence and false excuse, and that they do not by this bravery study to please their husbands, but rather their own proud humour, yea even strangers themselves, whilst they affect by this bravery their esteem and commendations. For if they angled onely for their husbands love, they would cast this bait of bravery before his eyes alone, more carefully adorning themselves at home whilst they are in his presence, then when they go abroad into other company: whereas they follow the contrary practise, curiously decking themselves when they are to go forth into the company of strangers, and putting all off again when they come home and return unto their husbands. Finally, let such know that if at all they are constrained to seek to please them by these vain ornaments, it is for the most part for want of better things, whereby they should be commended. For if in their behaviour and conversation they were religious, wise, modest, grave and sober, and towards their husbands meek, humble, loving, and respective, they would by these virtues and duties please them better, if they haue any religion, conscience, or true wisdom, then by wearing the gayest ornaments; or if they be yet strangers to the grace of God, they may through his blessing win them( as the Apostle telleth us) to the profession 
1. Pet. 3. 1.  and practise of religion, by this their holy and virtuous conversation.  
And thus it appeareth that the wearing of costly and gay 
§. Sect. 22. That excessive bravery is the cause of many sins, in respect of those that wear it.  apparel, unfitting our state and calling, is itself a sin. It followeth that I also show that it is both the cause and effect of other sins much greater then itself. And first, it is the cause of many sins, which men usually commit, both against themselves, and against their neighbours, in both which regards this excessive bravery is a fruitful mother of much wickedness. It is the cause of lust and uncleanness both in themselves that wear it, as it doth effeminate the mind and softeneth the heart, making it vain and wanton, and so ready to receive any impression of lust; as also in others, as it 
Quid ex vestibus superuacuis expectandum, nisi vt lasciuus ille ornatus pratereuntes inuitet, aut alienis matrimonijs insidietur? Basil. de legen. lib. gentilium.  doth encourage them to give the assault to chastity, with hope of obtaining victory, when as these ensigns of wantons being displayed, do promise a yielding at the first encounter. It is also the cause of much pride; for as pride first breedeth bravery, so no sooner is it born, but presently it nourisheth the mother that bread it, making men in these gay habits to think better of themselves then when they are more meanly attired, and to contemn others as base, who are not decked in such rich attire. It causeth men, and much more women to mis-spend their time, whilst they consume a great part of their life, either in casting with themselves how they may be most brave, and what fashion will best become them; or in putting their purposes in execution, whilst they spend the greatest part of the morning in prancking and trimming of their bodies; or finally, in contriving their plots, and using the means for the upholding and maintaining of their excess. Whereby it cometh to pass, that they haue little or no time to adorn their souls with Gods saving graces, knowledge, faith, charity and the rest, but remain ignorant, impenitent, secure, and full of infidelity; neither yet to perform the public duties of Gods service, nor their own private deuotions,( for they dress themselves by the hour, and pray by minutes) nor finally the duties of their particular callings in their houses and families. For whereas the calling of the womankind tieth them to keep the chief part of their residence at home, imitating the snail which carrieth her house vpon her back; contrariwise having spent a great part of the day in dressing of themselves in their rich and costly attire, they haue now no power to stay at home, but needs they must go abroad to show their bravery, as thinking their costly apparel and vain fashions not worth the wearing, unless they might be seen often, and much admired. And to say truth, such are as well abroad as at home, seeing by their habit they haue made themselves unfit for any huswifely duty; for neither may they come near those places which require their chief residence, for soiling of their clothes, neither are they able to stir themselves more then images, for the performing of any business. Yea to that height of pride is the world come, that every petty gentlewoman scorneth to be seen in any such husewifelie employments, whereas in ancient times, 
Pro. 31.  princes and queens thought it their chief glory, as we may see in the example of Salomons mother.  
And as this pride of apparel is a cause of much sin in 
§. Sect. 23. That this excess causeth many evils both to private persons, and to the common-wealth.  respect of themselves that use it; so also in regard of others, whether we respect private persons or the whole common-wealth. For what greater cause I pray you is there of bribing and extortion, fraud and cousonage, oppressing of the poor by cruel landlords, whilst vnmeasurablie they increase their fines and enhance their rents, yea of wrongs and injuries, rapine and violence, theft and sacrilege, then this excess in costly apparel, men being resolved to run any desperat and wicked course, rather then they will want means to maintain this pride. Neither doth this excess in apparel bring less mischief to the whole common-wealth then to private persons. For first, it overthroweth all order of civil society, whilst there is in the outward habit no distinction of degrees; but the superior and inferior, the master and the seruant, the maid and mistress, the nobleman and gentleman, and the gentleman and farmer go all alike; so as by the outward habit they cannot possibly bee discerned the one from the other. again, it is the chief cause of the decay of good hospitality, which is a principal pillar that upholdeth the common-wealth, as being the means to preserve love and neighbourly friendship among the richer sort, and to give relief to the poor, who stand in need of help. For whereas there was much bestowed this way by our ancestors, whilst they contented themselves with mean attire; now they who succeed them, although they haue doubled and redoubled their fines and rents, cannot keep open doors, but are fain to leave their countries, and to lurk in corners of great cities to save charges in housekeeping, being not able with all their means to maintain half their forefathers family, because all which they can rak and scrape together, is much too little to maintain their bravery in apparel. Finally, there is no cause equal to this, of impoverishing the common-wealth, of causing dearth and scarcity of all things necessary; and consequently of bringing the whole commonalty to want and misery. For to maintain this excess in apparel, landlords are fain to rack their rents; and the tenant being not able with all his labour poorly to maintain his charge, and pay his rent, is constrained to raise the prices of all his country commodities to a double rate. Artificers and tradesman are likewise forced to increase the prices of their work and wears, being not otherwise able to maintain their families; and none smart so much as the poorer sort, who being destitute of means, haue no intercourse of dealing with the rest, nor cannot( like the other) heal their own wound by biting of their fellow; or being not able having done their work to forbear the sale, are for the sustaining of their present necessity fain to part with their wears at such easy rates as the buyers please to give them. Finally, nothing doth more impoverish the common-wealth then this excessive bravery, seeing our moneys and chief commodities, which are of much better use, are daily transported into other countries, we having in lieu thereof nothing but costly stuffs, silks and velvets, gold and silver laces, and such like toys and vanities, which within a few moneths wearing come to rags, not worth the taking up if a man should find them in the streets. In which respect this pride of apparel endamageth the land more then any other wasteful expenses; for howsoever much cost is superfluously bestowed on sumptuous buildings, plate, and excess in diet; yet here the riches of the common-wealth continue still amongst us, and do but onely change their master, and that commonly a richer for a poorer: whereas this apparel is the cause why our chief riches and treasures are usually transported into other countries, and in the mean time our own commodities are vilified and lightly esteemed, and the poor people want employment, or at least a sufficient reward for their great labour. To say nothing of the durable continuance of houses and plate: whereas these gay clothes every year, yea( in our times) almost every quarter, must be new either in themselves, or at least in their fashion,& so bring a continual& heavy charge to all that use them. In which regard though religion& conscience should not prevail with us; yet me thinks civil policy, and love of our country and common welfare, should persuade us to loathe and lay aside this pride and bravery.  
And thus it appeareth that this rich and costly attire is the cause of many evils. Now to the end that wee may plainly 
§. Sect. 24. That costly and vain apparel is the fruit of pride and self-love.  see, that it hath near alliance to all kinds of wickedness, we are further to consider that it is also the effect and fruit of sin, namely, of pride and self-love, which work in men a desire to seem excellent, and in all things to exceed other men; howsoever oftentimes they fail of their end, for as much as others being as proud as they, vie and contend with them for this pre-eminence. nevertheless though they miss the mark, yet do they continually aim and shoot at it, propounding this as the main end of all their bravery and excessive cost, that they may excel and put down others. And thus some adorn themselves that they may seem more beautiful; 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 hereby they labour to advance themselves into the highest seat of mens hearts, and seek to be greatly esteemed, and much admired of al that look vpon them; so by the same means they aspire to haue the precedence before others, the vpper hand and highest places in 
Iam. 2. 2. 3. Vestitus insignis ac mollis superbiae vexillum est, nidusque luxuriae. Aug. Caesar apud Suetonium. Nemo vestimenta preciosa nisi ad inanem gloriam quaerit, &c. Gregor. homil. 40. in luke. 16. §. Sect. 25. Of the punishments which God inflictet● on men for pride in apparel.  all meetings, not because these things haue any worth in themselves, or merit the least part of their cost and labour, by any true good which they impart unto them; but because their pride affecteth them, as signs which argue their excellency, and as means to make them more respected then other men. So that this gay apparel is( as one truly calleth it) the very ensign of pride, and nest of luxury; for take away beholders and admirers, priority in estimation and prececence in place, and there would need no statute of restraint to prohibit this excess.  
Finally, as this excessive bravery in apparel is every way evil in respect of sin; so also it is evil in regard of punishment: for first, thereby the mind is exceedingly molested and troubled, not onely in inventing fashions, and in studying how the body may be most beautified and adorned; but also in laying plots and contriving means to maintain this bravery. For men bestowing excessive cost above their means about this vanity, are forced to run into debt which is the very bane of a quiet mind, and to borrow moneys vpon usury, or to take up their stuffs at worse rates, which by reason of the increase of the price, and decrease of their ability, they are commonly worse able to repay at the time appointed, then when they took it vpon credit; and therefore they are forced to try& tyre al their friends, to change often their creditours, borrowing of one to pay unto another, to receive proud repulses, even of those whose lending is their living; to endure vpon every default of payment hard words, and bitter menacings; yea oftentimes suits, arrests, imprisonment, and many such like miseries: for as the wise man 
Pro. 22. 7.  saith, those that borrow lose their liberty, and become thralls and vassals to those who lend unto them. By all which courses not onely the mind is exceedingly tormented, as being continually vpon the rack of passion; rejoicing when they haue borrowed, sorrowing when they are to pay, freting when they receive repulses and disgraces, and fearing when as through default of payment they haue hazarded their state by fines and forfeitures, or their persons, when as they go daily in danger to be arrested and imprisoned; but also their state is utterly ruined, for their ordinary rents and revenues not being sufficient to maintain this pride and prodigal excess, they are after much shuffling and tumbling among their c●editors, forced to sell some part of their lands to pay their debts; foolishly imagining that they may hereafter( it may bee when their charge increaseth) live vpon a part, whom the whole before could not suffice: of which vain hope when as they fail, they( being still resolved to abate nothing of their bravery) are constrained to sand one part of their revenue after another, till within a while the whole estate is ruined& brought to nothing. When as being pinched with want& misery, they are glad of cloth& freeze, who before scorned silks and velvets, unless they were cut and mangled, printed, and laced, as best fitted their vain fantasy: and to become loathsome& vnwelcom guests at other mens tables; who, before pride had shut them out of their own houses, were able to give liberal entertainment unto others. To say nothing of those who end their daies in prison, and lye in holes and dungeons: wanting meate to sustain their pinching hunger, and homely clothes to cover their nakedness, the which notwithstanding is the case of many, as the counters and jails in all places can bear me witness. And as hereby they disquiet their minds& ruin their temporal estates, so do they bring vpon themselves for their pride, Gods heavy punishments, and fearful malediction; for the Lord by his prophet threateneth, that the high look of man shall bee humbled, 
Esa. 2. 11. 12.  and his loftiness abased, and that the day of his visitation shall fall out most heavy to the proud& haughty, and vpon all that is exalted, that it may be made low. And more particularly he denounceth misery, poverty and destruction against the 
Esa. 5. 16. 17. &c.  daughters of Sion, because being haughty in their harts, they exceeded in this wanton and costly attire, and threateneth that in ●he day of his vengeance he will visit the princes and the kings children, for their vain fashions, and strange apparel.  
Seeing therefore this costly and gorgeous apparel, is forbidden 
§. Sect. 26. That we are much to prefer the spiritual ornaments of the soul, before corporal. Purpureae, aureae,& splendid● vestes, his demum conveniunt, quibu● nullus vitae splendour, nullum virtutis decus supp●tit. Nazianzen. ad Olympiadem▪ Psalm. 45. 13. Ephes. 6. 10. 12.  in the Scriptures, and is the badge and remembrance of our sin and shane: seeing it misbeseemeth those who profess christianity, to affect or use it, much more to dote and set their hearts vpon it, because it is in itself vain and voided of excellency, and unto them not only unprofitable, but every way evil, both in respect of sin and punishment; let us labour to wean our hearts and affections from this worthless and wicked vanity, that we may place and fix them vpon much more excellent and precious ornaments; striving and endeavouring to adorn ourselves with the sanctifying and saving graces of Gods Spirit, which will not only serve for garments to hid and cover our spiritual nakedness, wherewith being clothed, we shall appear beautiful and glorious in the sight of God, and all his holy Saints and Angels; but also for armor of proof, to defend and preserve us from all the furious assaults of our spiritual enemies: and as the Apostle exhorteth us, let us above all 
1. Pet. 5. 5.  things labour to deck our souls with humility, and with the wedding garment of faith, and a good conscience; and put on Iesus Christ, that being clothed with his righteousness 
Rom. 13. 14.  and obedience, wee may bee accepted of God in his beloved; and so shall we, when we haue finished our course with much ioy and peace, haue those long white robes of 
Apoc. 7. 13. 14.  glory, and eternal happiness bestowed vpon us in the day of Gods appearing, and as fit guests of the bridal chamber, follow the lamb whither soever he goeth.   

CHAP. XVI.  
Of the vanity of worldly pleasures.  
ANd thus haue I shewed the vanity of riches, in 
§. Sect. 1. Worldly pleasures are of no worth, in comparison of heavenly joys.  the special kinds thereof. Now it followeth in the last place that we examine worldly pleasures, to see if wee can find any more worth and excellency in them, then in the other: where vpon the trial we shall find, that howsoever they may be preferred before honours and riches, as being the end of them both: for therefore do men affect honors, because they delight and please them, and riches because they would enjoy them, and rejoice in their fruition, as also because they are much more free from trouble, and full of sweetness; whereof it is that the wise Salomon, who had experience of them all, concludeth, that among worldly things there is nothing better, then that a man should rejoice in his affairs, 
Eccles. 3. 22. and 2. 24.  because that is his portion: and that there is no profit to man, but that he eat and drink, and delight his soul with the profit of his labour: yet nevertheless if we compare them with the spiritual ioy of a Christian in this life, or the heavenly joys in the life to come, they are to be esteemed vain and of no value, and to be contemned as being altogether worthless and voided of excellency. For howsoever Salomon comparing them with other worldly things, doth give them the pre-eminence; yet considering them in their own nature, joined with our use, he condemneth them as vain and unprofitable, in respect of any sound good, or true happiness which they bring unto vs. I said in my heart( saith he) go to 
Eccles. 2. 1. 2. 11.  now, I will prove thee with ioy, therfore take thou pleasure in pleasant things: and behold this also is vanity. I said of laughter, thou art mad: and of ioy, what is that thou dost? And afterwards he saith, that he sought for ioy and contentment, in stately buildings, fruitful vineyards, pleasant gardens and orchards, sweet and delightful music, and in all other worldly pleasures which his heart could think of; but in conclusion found, that there was nothing in them all, but mere vanity, and which is worse, vexation of spirit.  
But how vain and voided of excellency these worldly pleasures 
§. Sect. 2. That worldly pleasures are gifts of an inferior nature, which are bestowed most plentifully vpon the wicked.  are, it may hereby appear, in that if we take them at the best, they are but of a mean, inferior and indifferent nature; whose goodness chiefly consisteth in their mediocrity and measure, rather then in the pleasures themselves; which measure being exceeded, they become evil and loathsome, as we may see in the exceesse of eating, drinking, playing and the rest. Now how base and mean is that good to be esteemed, whose abstemious use is better then full fruition? and whose limits measure is more commendable, then plenty and abundance? yea how voided of excellency, and near unto nought is that to be accounted, which becometh evil by increasing, and when it hath greatness, loseth goodness? And hence it is, that the Lord, whose most wise iudgement is the true balance, that discerneth solid good, from light vanity, esteeming these worldly pleasures, as vain and worthless trifles, carelessly casteth them in common 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 love them much better then their Creator; and his own children, being too carnally licorous, are ready to surfet vpon these sweet meats of worldly delights; having scattered them in common among all, in his just iudgement to the one, he leaveth them to their own liberty, and letteth them gather their fill; and in his rich mercy to the other, he holdeth them back, when they run after them with too eager an appetite, and suffereth them to feed vpon them but sparing, and in small quantity, and because being tainted with the fall of our first parents, as they still retain some goodness of their creation, so there is infused into them a malignant quality, which filleth those who too much feed vpon them, with the gross and dangerous humors of corruption: therefore the Lord the wise physician, either restraineth his patients, whom he intendeth to cure, from their use, or if yielding so much to their appetite, he suffereth them to feed vpon them; he doth so correct and qualify them with the cordial preservatives of his grace, that they do not hurt them; or if the gross 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 carnal pleasure in their fruition, because in the security of their hearts they enjoy them, letting the rains loose to their licentious will, and suffering their appetites to take their fill, until even they glut themselves with these delights, and be made drunk with abundance of pleasure: whereas the children of God dare only taste of these bewitching cups, or if being alured with the sweetness, they take a more deep draft, they find them bitter in digestion, for not only do they find much trouble in the very fruition of their pleasures, whilst they are fain to watch with great care and vigilancy over their hearts, that they do not surfet of these delights, by exceeding just measure, lest in pleasing themselves they displease God; but finding that they are faulty and overtaken, they haue their sweet pleasures sourly sauced, with present smiting of the heart, and checks of conscience, and afterwards when the delight is vanished, it leaveth behind it bitter sorrow and repentance: whereby it appeareth that the children of the world haue in al respects a greater share in these carnal pleasures, then the children of God: and therefore our saviour Christ plainly telleth his Disciples, that they should weep and lament, when as wicked 
John 16. 20.  worldlings should rejoice, and solace themselves in their delights: the which also the experience of all times hath plainly proved: for david was afflicted and persecuted, when his wicked enemies wallowed in their delights, and through their dainty fare, ease and pleasure, had their eyes swollen with fatness; so the false Prophets fare daintily at Iesabels 
psalm 73.  table, whilst poor Elias is fed by the ravens, and glad of any scraps: proud Herod delighteth himself with his feasts and bowels, whilst holy John Baptist lieth in prison, expecting death; and the rich Glutton goeth gorgeously and fareth deliciously every day, whilst poor Lazarus is covered with sores in stead of clothes; and being famished with hunger cannot haue the crumbs of his table, or the least part of his needless 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 unworthy; and that they haue little goodness in them; because with a sparing hand he imparteth them unto the good, and suffereth those who are void of goodness to bee glutted with them.  
But how vain and worthless these worldly pleasures are, 
§. Sect. 3. That the brutish creatures haue the largest share in earthly pleasures.  it may further appear, 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 appear, if wee consider that the bruit creatures haue full freedom in the use of their delights, having no law to limit them but their own appetite, and consequently are privileged in their pleasures from all sin, guilt and punishment; whereas man is limited by the law, so as he dare not do what he list, but is pulled back with fear when his appetite most draweth him on, being subject to punishment when in his delights he exceedeth due measure. Or if he desperately go on, he hath all his mirth marred with the pangs of an accusing conscience, and loseth much of his present delight, through fear and expectation of future punishment. again, 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 unto them most good and profitable; they ioy in that food which is most fit for their nourishment, and take pleasure in no more then will do them good; they satisfy in seasonable time their natural lusts, and enjoy their sports when it best pleaseth them; they do not compass their pleasures by fraud or injury offered to those of their own kind, nor enjoy them envying, or being envied; their pleasures are free from shane, 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 enjoy their pleasures, and their appetite is no more strong to desire these sweet delights then their stomach to digest them; they haue no crudities in concoction nor superfluity of ill humours through bad digestion; or if they haue, they can easily cure themselves with their known physic, and never need the apothecaries loathsome drugs. Finally, they securely enjoy their pleasures without fear of losing them; and when the object of their delight is taken away, they haue no ca●king care in seeking it, or grief for losing it. By all which it appeareth that the brutish creatures haue many privileges in their pleasures more then men; and therefore far be it from us to set our hearts vpon these vanities, as though they were of great worth and excellency, seeing the very beasts herein excel and go before us: for( as one saith) if this were mans chief good to enjoy pleasures, in vain was reason and wisdom bestowed vpon him, seeing he might more easily and perfectly attain unto 
Cleanthes apud Stobaeum Serm. 6. §. Sect. 4. That worldly pleasures are of less esteem because they are apt to be abused.  and enjoy them, if he had onely the guide of sense and sonsuall appetite, like the brutish creatures.  
Lastly, howsoever these worldly pleasures be vain and worthless in themselves, yet they become more base and of less value, by reason that we are ready through our corruption to abuse them unto sin; being apt in the midst of our delights to forget God, and neglect his service, to use profane jesting, and wanton communication, intemperance, and excess; and finally to remain in our security and hardness of heart, putting far from us the evil day, and together with it our repentance and conversion unto God: In which regard the wise Salomon saith, that it is better to go into the house of mourning then into the house of feasting; because this is the end of all men: and the living shall lay it to his heart: and that anger is better then laughter, because by a sad look the heart is made better; and finally, that it is a sign of a wise heart, when it frequenteth the house of mourners, and a badge of folly, when it moveth us to haunt the house of mirth. But of this I shall haue occasion hereafter to speak more largely; as also of the uncertainty, inutility, and hurtfulnesse of worldly pleasures, all which prove them most vain and worthless; and therefore it shall suffice in this place to haue thus briefly touched them.  
Seeing therefore these carnal delights are so vain and 
§. Sect. 5. That the vanity of worldly pleasures should make us to seek spiritual and heavenly joys.  voided of excellency, let us not like filthy swine, take our chief ioy and contentment to wallow ourselves in this puddle of worldly pleasures: neither let us like the serpentine brood creep groveling vpon our bellies, licking the dust of these earthly and sensual delights; but rather let us seek while we continue here, to take our chief delight in the Lord, in meditating and studying in his word, in doing his will, in our reconciliation and peace with God, in our spiritual ioy, grounded vpon our assurance and hopeful expectation of our heavenly happiness; and finally in all other Gods spiritual favours and graces. For if the heathen man justly taxed such of folly as did seek for pleasure in taverns, rather 
Zeno apud Stobaeum.  then in their own houses; and in unlawful sports, rather then in their honest labours; how much more are we to bee reproved, if we seek for our ioy and delight in voluptuous, carnal, and sinful pleasures, which being vain and momentante, do end in bitterness, and eternal woe and misery, and not in Gods love, holy obedience, and all other testimonies of his mercy, and pledges of our own salvation? In which( if our hearts were not too too carnal, savouring only earthly things, and our negligence exceeding great, in making a holy and comfortable use of them) wee might take infinite more true delight and comfort in one day, then wee haue done in all worldly pleasures and vain sports in our whole life. An example whereof we haue in the kingly prophet, who had so weaned his affections from the world, and enured them to feed on these spiritual banquets, that feeling their sweetness he could not in comparison thereof relish at all the chief 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 wheat and wine did abound; that he desired Gods law rather then gold, yea though it were most pure 
Psal. 4. 7.  in quality, and much in quantity; and that he found more sweetness in it then in the honey and honey comb. That Gods testimonies were his delight and his counsellors; that 
Psal. 9. 10.& 119. 14. 24. 97. 103. 111. 162.  he had taken Gods testimonies as his heritage for ever, because they were the ioy of his heart, and that he reioyced in Gods word, as one that had found a great spoil. And therefore when for his sin he had lost the sense and feeling of this delight and comfort, it was not all the ioy and pleasure of a kingdom that would give his mind contentment, but as one robbed and deprived of all his pleasure, he earnestly desireth God to restore it unto him: Make me( saith he) to hear ioy and gladness, that the bones which thou hast broken may 
Psal. 51. 8. 12.  rejoice: restore me to the ioy of thy salvation, and stablish me with thy free Spirit: and elsewhere, he saith, that except Gods 
1. Chron. 29. 9.  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 saviour Christ took such pleasure in doing his Fathers will, that it more delighted him, then to eat his meat when he was an hungered; and his beloved Apostle professeth, 
John 4. 34.  that he took no greater ioy in any thing, then to see the fruits of his Apostleship, and to hear that his sons, whom he had begotten unto God, did walk in his truth. Which examples( if we had the like holy hearts and sanctified affections) 
joh. epist. 3. 4.  we would follow, weening ourselves from delighting in worldly vanities, that we might wholly ioy in the Lord, and in these spiritual pleasures; which if we would do, then should we find more comfort in this course, then ever the world could afford unto us; for the Lord would not give us ioy with a sparing hand; but as the Prophet speaketh, we should be satisfied with the fatness of his house, and God would 
Psal. 36. 8. Psalm. 89. 15.  cause us to drink 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, fullness of ioy, and pleasures at his right hand 
Psalm. 16. 11.  for evermore.   

CHAP. XVII.  
That worldly things do not satisfy, nor bring contentment to those that haue them.  
ANd thus haue I shewed the vanity of the 
§. Sect. 1. That worldly things do not bring that contentment which they promise.  world, and of those worldly things which are most admired and affencted. Now it followeth that according to my order propounded, I also prove, that by reason of this their vanity, they do not satisfy, 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 vain shadows and false resemblances of this goodness, being received into our hearts, though they much cumber the room, yet they do not fill it, but in their greatest plenty, leave the greatest emptiness. They promise indeed when we pursue them, that they will give us contentment when we enjoy them; and( like the harlot in the proverbs) 
Prou. 7. 18.  when they 'allure us to folly, and to the committing of spiritual fornication, by setting our hearts on them more then God, that we shall take our fill in their love: and those who are ensnared with these enticements, when with all their desires and painful endeavours they pursue these bewitching vanities, they imagine like the foolish builders of Babel, that 
Genes. 11. 3.  they shall eternize their name, and climb up even into heaven at their own pleasure; but vpon trial they find nothing but trouble and confusion; for these goodly castles of their hopes which the great magician Satan offered unto them for the wages of ther sinful service, as places of sure refuge in all wants and dangers, vanish away when in their greatest need they fly unto them for succour and defence: and these beautiful strumpets, with whose love he hath weaned their harts from God, like shadows vanish, when they come to embrace them; leaving behind them no comfort or contentation. In which respect those who dote vpon worldly vanities, and think to satisfy their minds in their fruition, are like unto the hungry man, who dreameth that he eateth, but when he awaketh he is still empty; or to the thirsty man, who dreameth that he drinketh, but arising from his sleep remaineth still athirst, as the Prophet speaketh: or as the Wise man compareth 
Esai. 29. 8.  them, they are like unto the grave and destruction, which are never satisfied; and to the horseleeches, which 
Prou. 27. 20.  cry, give, give, and are never filled. And as those who being 
Prou. 30. 15.  vexed with the disease called the dogs hunger, are always eating, but never sufficed, so as it is more easy to burst their stomachs, then to satisfy their appetite: so howsoever worldly men are still feeding their hopes and desires, with these earthly vanities, yet their minds remain as empty and unsatisfied, as they were when they first tasted of thē: whereby the vanity and worthlessness of these worldly things plainly appeareth, seeing that is said to be vain, which like a shadow 
Nunquam parum est quod satis est, nunquam multum est quod satis non est. Senec. epist. 119.  maketh some appearance, but filleth not the place where it is. And as they are vain, so also they are worthless and of no value: For as that is not to be esteemed little, which is enough, because it satisfieth: so contrariwise, that is not to be accounted great, or greatly to be valued, which doth not satisfy the inioyer, but leaveth his desires empty, and his mind full of nothing but vexation and discontentment.  
Yea so far are these worldly things from satisfying them that 
§. Sect. 2. That worldly things possessed do but inflame the desire.  haue them, that they enlarge their desires,& set an▪ edge vpon their appetite, serving rather for sauces to sharpen the stomach, then for substantial food to alloy the hunger, and for baits to 'allure us, rather thē meat to satisfy us: for those who most devour them, do most desire them; like those that are diseased with the dropsy, who being full of water, do most complain of drought,& cry out of want, when as they are ready to burst with fullness. And as those who are sick of a burning fever, howsoever 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 drink; and having that they longed for, are not satisfied, but the more they drink, the more they thirst, because it is an unnatural heat which causeth this unnatural appetite: so when souls are in health, a little doth content them, but when they are diseased with the burning heat of worldly concupiscence, this unnatural appetite is never satisfied, but the more they haue, the more they desire, and the nearer they are to abundance and superfluity, the further they are from contentation; and whereas at first they had some stay of themselves, and some power to moderate their desires, now having given the rains to their concupiscence, it runneth on with headlong violence, and admitteth no restraint: like unto those standing on the top of a steep hill, who howsoever they can easily rule themselves whilst they keep their place, or if they warily creep down by little& slow degrees, yet if they begin once to run, they can make no stay, till with great peril they come headlong to the bottom.  
The reasons of this vnsatiablenes are diuers: first and principally 
§. Sect. 3. The reasons why the mind of man cannot be satisfied with earthly things.  it cometh to pass through the just iudgement of God, who( seeing worldlings love his gifts better then himself that gave them, and in stead of being moved by his bounty to serve him with more alacrity, do commit idolatry with these earthly vanities) doth lay this heavy curse vpon them, that they shall not be able to satisfy them or give 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 against the Israelites, for neglecting the duties of his service, that they should eat and not haue enough; the which iudgement 
Hosea. 4. 10. Micha. 6. 14.  was accordingly inflicted on them, as the Prophet Haggai telleth them: Ye haue sown( saith he) much, and bring 
Haggai 1. 6.  in little; ye eat, but ye haue not enough; ye drink, but ye are not filled; ye cloath ye, but you be not warm; 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 spiritual, are in comparison of these earthly things almost infinite, and of such exceeding large extent, that the whole world cannot fill and satisfy them, there being no end or limits set unto them, or at least such as the earth& earthly things cannot afford unto 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 
Zanch. in Ephes. 5.  cornered; and a triangle cannot be filled with a circled. It is therefore the Lord alone that can satisfy this insatiable hart of man; for being created of a spiritual substance, and according 
Capacem Dei quicquid Deo minus est non implebit. Bernard. declare. in Mat. 19. Matth. 12.  to Gods image, and that to this end, that it might be a fit temple for his holy spirit, there is nothing less thē God can fill and satisfy it. And therefore that soul which seeketh full contentment in any thing saving God, is like those unclean spirits which seek 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 disquietness and vexation 
Eccles▪ 2. 11.  of spirit. These worldly vanities being unto them like wind to the body which puffeth up, but nourisheth not; tormenteth, but not satisfieth. Whereas on the other side, he in whose heart God lodgeth and dwelleth by his holy spirit, is thoroughly filled, and fully satisfied; and though it should enlarge it desires beyond the bounds of the highest heaven, yet should no part thereof be empty and vnreplenished; for as the Psalmist telleth us, if we delight in the Lord, he will give us 
Psal. 37. 4.  our hearts desire; and rather then it should not be satisfied he will give us himself, whom who so enjoyeth can want nothing. 
Nimis avarus est cvi Deus non sufficit. Bernard. in Coena Domini serm. 7. said quoniam nemo Deum possidet, nisi qui posse ditur ab eo, simus nos ipsi fact● Dei possessio,& ●fficietur nobis possessio Deus, &c. August. de salutar. documen. cap. 9.  And therefore we should not set our hearts vpon these worldly things which cannot satisfy us, but vpon the Lord, whose fruition bringeth full contentment. And because( as one saith) no man possesseth God, but he who is first possessed of him, let us become a possession unto God, that he may become a possession unto us; and if wee haue him wee shall haue enough: for what can suffice him whom the infinite▪ Creator cannot satisfy? Another reason of this vnsatiablenes of mans mind with these worldly vanities, may bee their difference in nature, in that it is heavenly and spiritual, and these earthly and corporal, in regard whereof there can bee no proportion between them; and therefore as it is impossible to replenish a corporal emptiness with a spiritual substance, as a chest with virtues, or the stomach with wisdom; so is it no more possible to fill a spiritual emptiness with a bodily substance, as the soul and mind of man with earthly treasures, or worldly preferments. And therefore when we feed our hungry souls with this vnnaturalll food, it doth not satisfy our appetite, but rather increaseth our hunger. Whereas if we feed them with spiritual food which is of like substance unto themselves, they will thereby bee nourished; and if we hunger after the bread of life, and desire to replenish our empty souls with Christs righteousness, 
Ma●. 5. 6.  wee are by him pronounced blessed, because wee shall bee thoroughly satisfied. Finally, our appetites are unsatiable, not through any necessity which we haue of earthly abundance, but through unlimited and unnatural greediness; for in 
Necesse est in immensum ex●at cupid●tas quae naturalem modum trans●lij●. Illa enim habet finem suum, inania& ex libidine orta sine termino sunt. Senec. epist. 39.  respect of use, nature is content with a little, as well as with much; but when the soul being sick of worldly concupiscence, hath once passed the limits of nature, whereby these things are measured unto us, according to necessity and profit, the desires thereof become endless and infinite, and are by access of these vanities rather increased then diminished. For being applied to the mind to cure it of this unsatiable greediness, like weak and over gentle medicines, they onely stir the humours of our corrupt concupiscence, whereby we become more dangerouslie sick then we were before, but do not at all purge and free us from them.  
Let us not therefore foolishly imagine that our minds can 
§. Sect. 4. That it is great folly to seek for content in earthly abundance.  be satisfied and filled with these worldly vanities, nor greedily affect and seek after a greater measure, when as we are not sufficed with a less, supposing that the access of quantity may bring contentment; seeing the hunger which wee feel in our hearts proceedeth not from the want of earthly abundance; but because it is unnatural nourishment for the mind of man, so that it can no more satisfy our souls hunger, then it can satisfy our bodies to feed vpon the wind. And therefore as his folly were ridiculous, who being an hungered should seek to satisfy his appetite by gaping after the wind; and finding that a lesser gale would not suffice, should run to the wind-mill hill to receive a greater: so no less foolish are those worldly men, who finding their hearts empty, and tormented with the hunger of greedy concupiscence, do think to stay their appetite by feeding vpon this wind of worldly vanities; and failing of their expectation in a lesser quantity, think to attain unto their hope, when they haue heaped up to themselves a greater; for the defect is not in the matter, but in the nature and quality of the nourishment, there being no similitude or proportion between a spiritual soul, and corporal substances. They do indeed for the present seem to satisfy and assuage the hunger, but afterwards it is enraged with greater greediness: even as could drink doth give some present cooling and refreshing to him who is in a fit of a burning fever, but soon after the heat returning with greater violence bringeth with it more intolerable thirst. And as the fire at the first casting on of wood or oil, hath for the instant the heat therof somewhat abated, but presently after having 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 unto their hopes, haue for the instant some contentment; but within a while the rage of their concupiscence reviveth and increaseth, tormenting their souls with more unquenchable thirstinesse then that which they felt before they tasted them. If therefore we would haue such sufficiency of these worldly things as may bring contentment, wee must attain unto 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 drinks, which will but increase our appetite; but by purging away the freting choler of worldly concupiscence, which is the true cause of our vnsatiablenesse: and if wee would haue this devouring fire of our greedy desires quenched, let us not foolishly heap vpon it more of that matter whereby it is nourished; but rather 
Facilius resecantur cupidi●ates in ●s qui Deum diligunt, quam i● iis qui mundu d●ligunt al●quando satiantur. August. ad Bon●fac. epist. 70. tom. 2.  cast on it the water of careless contempt, whereby this flaming heat will bee soon extinguished. For much more easily shall we find contentment, and haue our souls satisfied, by diminishing our desires, and cutting off our greedy concupiscence, then by nourishing them with outward supplies, seeing they are not natural 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 diseases and dropsies of the soul, which torment with fullness, and are soonest cured by longest abstinence.  
But this insufficiency in worldly vanities to satisfy the 
§. Sect. 5. The insufficiency of worldly things to give content, shewed by examples.  mind and give contentment, will more clearly appear, if we would make use of our own experience, and set them before us as examples who haue most abounded with them. For how many do we daily see advanced to the highest honors, abounding with riches, and wallowing themselves in al worldly delights, who are as unsatisfied and far from contentment, as those who most want them? How many shall we observe consuming their daies in melancholic passions, and humorous discontent, whom the world hath enriched with his best means to make them happy? how many are there who are heavy, sorrowful, and ever complaining; who if they were asked cannot tell what they want, as though they were pressed down with the weight of their own felicity, and thought themselves unhappy, because they haue drunk so deeply of the worlds happiness? And this cometh to pass because this sun-shine of worldly prosperity doth mollify and effeminate the mind, making it foolishly wanton, and through wantonness wayward& peevish; and through this froward waiwardnes, hardly pleased with all the worlds best favours, and discontented when the least occurrent crosseth their will, or but the least appearance of evil looketh towards them. Herein like unto foolish children, who being brought up under severer discipline,& continually restrained of their will, do patiently endure it, though they are denied necessaries, and are much affencted and ouerioyed when they haue a little liberty, or some small favour vouchsafed them from their gouernours; whereas if they be cockered by their parents, and haue in all things their wils and vain humours satisfied, they grow in a while so wanton, and through wantonness so wayward, that nothing will please them, or keep them from crying and complaining; but are much more froward in their fullness, and discontented in the fruition of all that they can desire; then the other in their greatest wants, and when their wills and appetites are most crossed.  
And thus haue I generally shewed the insufficiency of 
§. Sect. 6. That honors bring no contentment to those that haue them.  worldly vanities, for the bringing of contentment to those that haue them. Let us now take a more special view of it in honors, riches, and bewitching pleasures. And first for honor, how should it satisfy and give contentment, seeing it is but a name, title, or conceited shadow, which hath it subsistence in the ungrounded opinions and vain breath of the unconstant multitude, and like a smoke is carried about with the wind of mens mouths? And therefore those that rest vpon it for the sufficing of their ambitious and hungry appetites, haue that slender pittance of the false Pastors, through Gods 
Ierem. 22. 22.  just iudgement allotted unto them, in stead of meate feeding vpon the air; and with Ephraim they gape after the wind 
Hosea 12. 1.  which puffeth them up with vainglorious pride, but affordeth unto them no substantial nourishment: and therefore unto such the saying of the Prophet Haggai may fitly be applied, ye haue eaten and are not satisfied. In which respect this 
Haggai 1. 6.  breath of honor is not unfitly compared to the smell and odour of the kitchen, which doth not nourish, or so much satisfy with the sent, as it doth sharpen the appetite by the sight. By reason whereof ambitious men are insatiable in desiring honors( because they are vain and do not satisfy) and being not filled with that which they affect, they can put no end unto their appetite; still they are climbing the ladder of preferment, and aspire to seat themselves in the throne of highest honor; but never do they find contentment in the things they so much desire; for either they catch a fall whilst their hast in climbing exceedeth their providence and heed; or being come to their desired height, they are not so much satisfied with this superlative and transcendent glory, as discontented and displeased, because there is no higher place unto which their ambition may aspire. It may be when they first gave way to these proud desires, they propounded unto themselves some low or mean pitch, which if they could attain unto, their deceitful heart promised them to rest contented; but as the rich glutton craved but a drop of water to cool his tongue, when as a whole river would not haue quenched his tormenting heat: so at first they desire but small preferment, and as it were to set up 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 turn themselves, or stand still vpon this tottering ladder, and think there is no security till they be come to the top, and haue seated themselves in the royal throne. Manifold examples hereof we haue in the book of God, and in the histories of all ages. It was not sufficient for Corah and his companions, to haue chief places in the congregation, so long as Moses and Aaron were above them. Abimelech could not endure to govern with his brethren, but he must be sole Monarch, though to accomplish his desire, he must commit them all to the slaughter. It was nothing to Absalon to be the Kings son, in possibility after his fathers decease to wield the sceptre, unless presently he may climb up into the throne, though he could no otherwise ascend, unless he would make his dear fathers dead body his first step. Among the Heathens it is said of caesar, that he could endure no superior, and of Pompey, that he could not abide an equal; and of great Alexander it is recorded, that the world could not satisfy his ambition, and therefore his great sovereignty and Monarchy could not bring unto him so much ioy and contentment, as to restrain tears, 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 manifest, that earthly glory could not satisfy them, unless they also attained unto divine honors, and were reputed among the gods. Neither is it any marvell if these men could not get out of this intricate and endless laberynth of pride, having no better guide then blind nature to lead them; seeing the Apostles, who had heard so many holy and powerful sermons of humility, preached by our saviour Christ, and confirmed unto them by his gracious example, were yet notwithstanding so ambitiously affencted, that they thought it not preferment enough to haue chief places in his glorious kingdom, but contended which among them should haue 
Mar●e 10. 37.  priority and chief pre-eminence: whereas the most mean aduancement in that heavenly happiness, is a much more glorious preferment, then to be a perpetual Monarch of the whole world. By all which it appeareth, that after we haue once drunk of this poison of ambition, our inward burning heat maketh our thirst so unquenchable, that we shall sooner 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 serve to quench their thirst and satisfy nature, but those which follow, inwardly inflaming them, do renew and increase their appetite, till at last it grow insatiable: so whereas these men might haue restend satisfied and contented, when their honors and preferments were moderat, now having by addition of more matter inflamed their hearts with the fire of ambition, nothing will suffice, but their desires( as the same Prophet speaketh) being enlarged like the gulf of hel, and the unsatiable jaws of death, can no more be satisfied then either of them; neither do they ever think whence they ascended, but onely whither they are purposed to climb; nor ever mark how many they haue outrun in this race of honor, but only observe how many are still before them.  
So likewise there is no satiety or content in riches, if once 
§. Sect. 7. That there is no satiety or content in riches.  men begin to set their hearts vpon them, for though the covetous man hath in every ones iudgement far too much, yet in his own he hath not enough, though in others conceit he seemeth to abound, yet to himself he seemeth to want: well may he fill his chests, but not his mind; and sooner may he by oppression make thousands poor, then make his own mind rich with content; for covetousness may bring riches, but not rest, and empty others, but not fill itself, like Pharaohs lean kine which devoured the fat ones, and yet themselves were in never the better liking: yea though it were possible for covetous men to empty the western parts of gold and silver, and the East of pearls, yet all this would not replenish their hearts emptiness: neither can riches ever bring content to the mind, unless it bring it first to them; but the more mans dropsy hart drinketh of this golden stream, the more it is inflamed with unsatiable thirst. So Salomon telleth us that there is no end of covetousness: for( as he saith) he who is infected therewith, coveteth evermore greedily; so 
Prou. 21. 26. Eccles. 5. 9.  elsewhere, he that loveth silver shall not be satisfied with silver, and he that loveth riches shall be without the fruit thereof. An example hereof we haue in ahab, who was not satisfied 
1. King. 21. 3. 4.  with the riches of a kingdom, but greedily coveteth Naboths vineyard, taking no ioy in all that he had, because his poor neighbour had that which pleased him: and in the rich man in the gospel, who had filled all his barns, but not his hart, and therefore he resolveth to enlarge them, that they might be somewhat proportionable to his mind; a thing foolish, because impossible; for though they had been never so large and full, yet the capacity of the heart being far greater, he would still haue found it empty and unsatisfied.  
It is true indeed, that these worldly riches promise contentment, 
§. Sect. 8. That worldly riches promise contentment, but cannot give it, and the reasons why.  and the heart of the covetous man deceiving him, maketh him beleeue, that when he hath filled such a bag, and raised his state to such a proportion, when he is become master of such an house, and hath purchased such lands or lordships, it will then rest satisfied and contented; whereas having attained unto his desires, his greedy appetite groweth faster vpon him then his wealth; and all that he addeth to his estate is but fuel to increase the flamme and fury of his concupiscence; for when he hath what he would, he hath not that 
Cum habet quod volvit, non habet quod vult. Crescentem sequitur cura pecuniam ● mai●rumque fames ● multa petentibus ● desunt multa. Horat. Carm. lib. 3. ●. 1. 16. Parum est luxuriae, quod naturae satis est. Senec. de vita beata. cap. 13.  he now willeth; but the obtaining of one wish is the beginning of another, and when he hath heaped all he can together, it putteth not an end to his concupiscence, but only serveth as a degree or step, whereby it may ascend higher. And this cometh to pass partly because riches are vain, and therefore fill not; partly because they are not the natural food of the soul, and therefore cannot satisfy it; and partly in that the desire and apperite of mans heart, having passed the natural bounds of necessity and use, becomm●●h so unsatiable that nothing may suffice it: for that which is abundant unto nature, is too little for luxuriousness and greedy avarice. And from this unsatiable desire of still having more covetousness with the Grecians hath it name; for it is called {αβγδ}, because it is the nature of covetousness, to make men when they haue that they desired, still to desire more; and when they haue that also, yet to remain still unsatisfied. And though they haue more then they can tell how to use, yet their care and labour in hunting after more is no whit abated; like unto an hungry stomach whose appetite exceeding the faculty of concoction, doth desire more then it can digest. In which respect the covetous man is fitly compared to the sea-cormorants, which devour all they can come by; and yet remain unsatisfied; saving that their vnsatiablenes 
Basil. de. auatitia. Orat. 15.  tendeth to the profit of mankind, whereas the greediness of covetous misers, is to human society hurtful and pernicious: or else to the greedy dog, who having one bit after another 
A●talus apud Senec. epist. 72  cast unto him by his master, swalloweth them down, and as though he had none given him, stil looketh in his masters face for more: wherein to say truth they are much worse; for whereas the dog casteth his eyes vpon his benefactor, they never look up towards the author of their good, but like the unthankful hog their eyes& hart are inclined towards the earth, and never by thanksgiving unto God aclowledge him the fountain of these benefits: or as themselves do compare themselves, they are like unto the grave, swallowing down all whole, like those that go down into the pit: or as Salomon compareth 
Pro. 1. 12.  them, they are like unto hell, which is never satisfied. And to this( as one saith) the Gentiles alluded, calling Pluto 
Pro. 30. 15. Ditem dicunt gentiles inferorum praesulem, arbitrum mortis. Ditem appellant& diuitem, &c. Ambros. lib. de Nabuth. cap. 6.  the prince of hell, and the covetous rich man by the same name, not onely to note that they are subiects of that kingdom; but also that the covetous man is an unsatiable gulf of riches, who the more he swalloweth and devoureth, the more he burneth in concupiscence. In vain therefore do covetous men toil themselves, whilst they seek to satisfy their hungry appetite by multiplying their wealth; for as the ivy groweth with the oak, so doth covetousness with riches; and as their wealth increaseth, so likewise do their desires that haue it. Wherein covetousness resembleth a river which hath but a small beginning, and a weak course at the head and fountain from which it first springeth; but receiving by the way many brooks which fall into his stream, groweth strong and vnresistable; for so when a man first letteth covetousness into his heart, it is but weak and easily checked, but when wealth and riches come vpon him, the stream of his concupiscence groweth so violent, that neither reason, nor religion can withstand it.  
By which it plainly appeareth, that the more covetous 
§. Sect. 9. That covetous men, the more they abound, the more they want.  men abound with wealth, the more their poverty is increased; for seeing the mind is the true measure of riches, and he onely is to be accounted rich who hath such sufficiency and plenty as doth give contentment; and seeing, as I haue shewed, those who set their hearts vpon riches, haue by their increase their appetite also increased, and the more they abound in wealth, the less are their minds filled and sufficed; therefore it must needs follow, that as they increase in external riches, so also their internal poverty is increased. 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 poverty is increased. What they haue not, that they desire; what they desire, of that( at least in their own iudgement) they stand in need; how great therefore is the want of these rich beggars, which need all the wealth 
Toto mundo eget, cuius non capit mundus cupiditates. Ambros. de Nabuth. cap. 12 Chrysost. in Rom. 8. Ser. 13.  that is in the world, saving that small pittance which they hold in their own possession? So that( as one saith) this 'vice of covetousness hath in it such contrarieties, that it is like unto a riddle; seeing he 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, whilst a man is poor he wisheth onely for hundreds, promising unto himself contentment if he could obtain his desires; having attained hundreds, he now wisheth for thousands, and coming to thousands he affecteth millions, and thinketh it now a kind of poverty to haue his riches and treasures numerable. So that he now scorneth his old desires, and contemneth hundreds if they be offered unto him as a prey; not for that he 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 less then whole streams of riches can so much 
dives est non qui multum habet, said qui nullo egeat. Quid est itaque diuitem esse, nisi abundare, &c. Amb. ad Simplicianum epist. lib. 3. epist. 10.  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 poverty, who being unsatisfied, want so much? how far are they from true riches which are so straitned in their minds, and haue their hearts like a bottomless gulf full of nothing but want and penury?  
In which respect the condition of covetous rich men is 
§. Sect. 10. That covetous rich men are more in want then the poor.  much more miserable then theirs who are of the poorer sort, seeing their wants being measured according to their desires, are much greater; for these need but little, because they desire not much; whereas they stand in need of abundance, because it is no little will give them contentment. Now as his estate is very miserable who is tormented with an insatiable thirst, though he haue his cellars full of drink; and he much better in his condition, who as he hath little store, so also he hath little thirst; so much more miserable is he whose mind is insatiable, through this dropsy of covetousness, though he haue abundance; then such an one as having little, is notwithstanding contented with that he hath. Take for example ahab and Naboth, the one having a kingdom, the other some small possessions. But yet he who had abundance, and the revenues of a kingdom, is not satisfied with all he possesseth, but greedily coveteth the poor mans vineyard; on the other side Naboth hath but little, yet that little so contenteth him, that he desireth none of the kings abundance. Now which of these was truly rich, he that seemed to want, because his poor neighbour had a vineyard which he thought worth his desiring; or the other that is satisfied with his own possessions? whether of the two was poorer, he who wanted no more then he enjoyed, 
Ambros. lib. de Nabuth. cap. 2.  but restend content with his own; or he who greedily coveted that which belonged to another? Surely this man was much more poor 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 poor estate; yea surely herein the very beasts are to be preferred before him; for they when hunger inciteth thē hunt after their prey, but when their stomach is sufficiently filled, their appetite also resteth satisfied, desiring no more till again hunger provoketh them. But( as wee say) the covetous mans eye is far worse then his belly; for when he hath enough and too much in his possession he greedily hunteth after more, and is never satisfied so long as he seeth any thing which is to be desired. To this purpose one of the ancients speaketh fitly. covetousness( saith he) the more it taketh from others and raketh 
Auaritia quo plura abstulerit eo magis inopem se esse credit: omnibus inuida, sibi vilis, &c. Ambros. de Cain.& Abel. lib. cap. 5. T. 4.  together, the more poor it is in it own opinion; it envieth all men, and is vile to itself; it is poor, in abundance of riches; and needy in affection, when it is rich in possession. It hath no mean in raking, because it hath no measure of desiring. It so inflameth the mind, and feedeth his soul with his fire, that it seemeth onely in this to differ from lust, that this lusteth after beautiful persons, and that the heavy earth. It troubleth the elements, ploweth up the sea, diggeth the earth, and with variety of wishes wearieth the heauens, being thankful neither for faire weather nor for foul; it repiningly extenuateth the yearly profits, and findeth fault with the fruits of the earth.  
Seeing therefore covetousness is unsatiable, let us not 
§. Sect. 11. That it is in vain to seek for contentment in riches.  seek for sufficiency and contentment in earthly abundance, imagining that the more wee increase in riches, the sooner we shall rest satisfied: for when our desires exceed measure, wee cannot attain unto contentment by adding to our wealth, but by detracting from our concupiscence; not by increasing our riches, and filling our chests with silver and gold, but by diminishing our greedy appetite, and emptying our hearts of unsatiable covetousness. For as well may a man fill a sieve with water, or a bottomless purse with money, as a covetous heart with sufficiency of riches. And therefore as his folly were ridiculous, who should endeavour to fill a leaking or bottomless vessel in a ditch or pond, and not being able to do it, should carry it to a full river, or the main sea, because the reason why it cannot bee filled, is not in the quantity of the water, but in the quality of the vessel, for if he would stop the leaks, he might as easily fill in a standing pool, as in the great ocean: so the folly of covetous worldlings is no less absurd, who when they cannot satisfy their greedy hearts with competent store of riches, covet after more, thinking to give them contentment when they can 
Quis dives? qui nile cupiat: quis pauper? avarus. Ausonius. Ille pauper est qui eget co quod non habet: nam qui& non habens, habere non appetite, dives est. Gregor. in Ezech. lib. 2. Homil. 18. Ne ames divitias et dives eris: magnae sunt divitiae non desiderare eas. Seneca. Non is pauper est qui nihil possidet, said qui multa concupiscit. Chrysost. de Lazaro conc. 2. §. Sect. 12 Another reason why riches satisfy not, namely, because they are not used.  wallow in the abundance of their wealth: but all in vain; for the fault is not in the too little quantity of their riches, but in the unsatiable greediness of their mindes, which can never be satisfied. And therefore they should not seek contentment by filling their empty harts in an ocean of wealth, but rather by stoping those leaks which are made by covetousness, and so would small store of wealth better satisfy them, then the great revenues of a rich kingdom. For he 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 truly rich which hath as much as he wanteth or desireth; so he onely is to bee esteemed poor, which wanteth that which he hath not; for if not having wealth he neither wanteth nor desireth it, he is rich in his mind, though he be poor in possessions: neither is he to be esteemed poor, whose mind agreeth with his state, but he who though he haue abundance is not satisfied: seeing poverty consisteth rather in the penury of the mind, then in the absence of riches, and not in having little, but in not having 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 use 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 convert them to their benefit: resembling herein the Indian Ants, which( as it is said 
Plutarch. de Cupid. diuit.  of them) taking great pains in gathering gold, do never use it, but only hid it, so that others can haue no benefit by it: or him who being spent with sickness, hath his table furnished with all manner of dainties, but wanteth a stomach to feed vpon them: wherein greedy avarice hath one folly peculiar unto itself, above all other kinds of concupiscence. For whereas other vicious affections move men to long after their objects for fruition, as the glutton after dainty meats, that he may feed vpon them: the drunkard after pleasant wines, that he may drink them; the ambitious man after preferments, that he may enjoy them; neither doth love in any other thing make a man abstain from the use& fruition of the thing loved; only covetousness maketh a man fall into this folly, letting his money lye by him without use of it( unless it be such a use as whereby itself is increased) and abstaineth to feed on these dainty meats, which above all other his soul loveth, because he hath an over great appetite unto them; as if a man would not therefore put on his clothes, because he is could; or drink, because he is athirst: whereof it cometh to pass that he hath no more contentment by his wealth, nor use of any thing which he possesseth for the satisfying of his greedy appetite, then a thirsty man hath of the drink, which still remaineth vndrawne in the vessel, for the quenching of his thirst.  
Now howsoever such men may haue all manner of abundance, 
§. Sect. 13. That it is not the bare possession of riches that maketh rich. Clem. Alexand. pedagogue. lib. 3. cap. 6. Esay 32.  yet it cannot at all satisfy them, and therefore though they haue full bags and rich chests, yet seeing they haue empty souls and poor hearts, they are falsely termed rich; for as the Prophet speaketh, Aniggard shall no more be called liberal, nor the churl rich; seeing true riches consisteth not in the possession of much, unless also fruition be joined with it, which being wanting, their leather bags, and ironbarred chests might be said to be rich, as well as they, if only custody could entitle to the name of rich: neither can these earthly treasures, gold, silver, and such like, be truly called riches; for( as one saith) we unjustly call them riches, which 
Iniustum est eas putare divitias quae non auserant egestatem. August. in Hag. 2. Homil. 30. Tom. 10.  do not take away poverty: but every one that doteth on these things, is by so much increased in the poverty of concupiscence, by how much these treasures which he so much affecteth are increased: and how can they be truly called riches, whose increase increaseth their poverty that possess them? And the more they abound, the more heat of concupiscence they bring to their louers, and the less satiety? howsoever therefore these misers abound with store of true gold and silver, yet they are but false riches; seeing they only stretch and enlarge the jaws of greedy avarice, but do not fill or satisfy them, and rather inflame then quench the heat of covetousness. Well therefore was the speech of the Heathen man fitted to the rich miser: All( saith he) account thee rich, but I affirm that thou art very poor, because not the possession, but the use justly entitleth riches. If thou art partaker 
Incerti, apud Stobaeum, de iniustitia. Ser. 10. Palladae apud Stobaeum.  of thy wealth, it doth by the use become thine own; but if thou reserve 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 beggar; thou art rich to thine heires, and poor to thyself.  
Yea in truth these rich misers are of all others most miserablie 
§. Sect. 14. That rich misers are of all others poorest. Desunt multa omnibus, multis omnia. Auaro dost tam quod habet, quam quae non habet. Hieron. in prologue. Bibliae. Desunt inopiae multa, avaritiae omnia. Senec. epist. 108.  poor; 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 whatsoever others haue they want, because they haue it not in possession, and they want also that which themselves possess, because they haue it not in use. In which respect they are worse then any beggar; for whereas but some things are wanting to these, all, both which they haue, and haue not, is wanting unto them: neither is there in truth any poverty alike wretched to this wilful penury of rich misers, for they thirst in the midst of the waters, and haue empty bellies, when their garners and storehouses are full of corn: they are could and haue not the heart to provide them garments, or having them to wear them: they are hungry, and yet dare not for fear of impairing their estate, feed vpon that food which is good and wholesome; so that they wilfully take vpon them that punishment which 
Ambros. de Nabuth. cap. 4.  the poor suffer through necessity: for these fast when they want meate, they when they haue it; the poor haue not money to use, the miser hath it, but will neither use it himself, nor suffer others; they dig gold out of the veins of the earth, and hid it therein again; and if but an egg be set before them, they complain of loss, because a chicken is killed. In which respect the miser may not unfitly be compared to the mineral out of which these rich metals are digged; for that keepeth gold as well as he; that having gold hideth it in the secret veins of the earth, and hath no further use of it, and so doth he: but herein they differ, that whereas the mines freely communicate their wealth to those that seek and labour for it, the covetous man so hideth and guardeth it, that neither himself nor others can receive any profit by it.  
Where in what do they else show, but that of all men they 
§. Sect. 15. The miserable condition of rich misers.  are most miserable, foolish, and voided of goodness? For what greater misery can there be, then to sit up in water to the chin, and yet die of thirst? To haue all good things in possession, and nothing in fruition and use? To sell their good wine unto other men, and themselves to drink sour vinegar, lees and dregs? To go with an empty belly, that they 
Ideo se quisque fraudat noleus manducare vt ditescat, vt alius de laboribus suis sluat& luxurietur. August. Homil. 35. Tom. 10.  may the sooner fill their chests; not that themselves may enjoy that which they haue gathered, but that they may leave 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 own bellies. Wherein what are they, but like such miserable cooks, who dressing all curious dainties for other men, whereon they will riot and surfet; and yet themselves being pinched with hunger, either cannot or dare not so much as lick their own fingers? For though these misers be hungry, yet they haue no power to take a good meales meat of their own allowance; only( as one observeth) 
Plutarch.  they haue good stomachs at another mans table, when as greedily they stretch out with overmuch fullness, their straitned and empty bowels, that it may serve for a double meal, and ease them of so much charge; though hereby they are distempered with crudities, and the day following, bear the punishment of the former daies miserable gluttony. again, what can be more miserable, then for a man to toil and labour his whole life, and to haue no power to enjoy any fruit of his labours? to bear like an ass a golden burden all the day, and without any further use of it, at night to haue it taken away, reserving nothing to himself but a galled conscience? to haue goods, and no good by them? to keep that money which they haue gotten by painful labour, with toiling care locking it up, as if it were a strangers, and( as if it were theft) not daring to touch it, for the benefit of themselves, their children, or friends: as though they had no other end of keeping it, but that others might haue no benefit by it: and yet wretches that they are, they call these possessions their goods, and by sole virtue of this iaylorship, they lay claim to the title of goodness, as though they deserved to be called good men, because they haue goods in possession, notwithstanding that they do not at all use them, for the good either of themselves, or any others: but much more right haue they unto that title of misers, which is justly allotted unto them, seeing of all other men they are the most miserable. And as they do by their wretched courses bewray their misery, so also their extreme folly; for whereas wise men propound unto themselves some end of their labours, which is better then the pains itself; they either haue no end at all of all their toil, or at least such as is sottish and ridiculous; for the end of their gathering riches is to gather them, and therefore gathering for no end but for itself, they can make no end of gathering. As though the sole end of their coming into the world were like harbingers and purveyors to provide lodgings and good fare for others, and so to depart without tasting of it: or to play the bailiffs, who haue nothing to do, but onely to gather the rents of large revenues, that others may haue them to spend and enjoy. And this foolish vanity the wise man in his time observed. There is one alone( saith he) and there is not a second, which 
Eccles. 4. 8.  hath neither son nor brother, yet is there no end of all his travel, neither can his eye be satisfied with ri●hes. Neither doth he think; for whom do I travell, and defraud my soul of pleasure? This also is vanity, and this is an evil travell. Or if they haue any ends of their care and labour, they are foolish and absurd; for either out of a distrustful care of Gods providence they trust to their own, scraping abundance together, lest in time to come they might be brought to want and misery; 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 live in want for fear of want? to be presently poor, vpon a bare doubt of poverty for the time to come? as though a man should hang himself for fear of death; or go naked for fear of wanting clothes? The which folly is more absurd, in that many being enured to these miserly courses in their mean estates, do hold on and continue in them, when as 
said quo divitias haec per tormenta coactas? Cum furor haud dubius, cum sit manifesta phrenesis, vt locuples moriaris egenti vivere fato. funeral. satire. 14. §. Sect. 16. That rich misers are empty of all goodness, being good neither to themselves nor others. {αβγδ}; Eccles. 14. 5.  their wealth is increased to such abundance, that they could not if they should live to old age, see any end of it, though in a large proportion they should spend vpon the stock. Neither is their other end less foolish of leaving a great estate behind them. For what can be more absurd for a man to live poor, to die rich; to take nothing himself, that he may leave all to his heires? and to affect hereby a name, when as being remembered onely for his folly and misery, he doth by continuing his famed, continue his infamy and reproach?  
Finally, as these misers are wretched and full of folly; so are they empty of al goodness, seeing they are neither good to others, nor to themselves; others haue no good by them, seeing they are ready rather to scrape from them by oppression and deceit, then to communicate to their necessities. For whereas they usually allege, that they therefore gather, that they may provide for their posterity, or that they may do good deeds at their death; it is manifestly false, both because those that haue no children, or near friends, are as wretchedly covetous as they who haue most; and also because if they gathered riches to communicate them to the good of others, they would( seeing charity beginneth at home) impart them to their own use and benefit: if it were simply their desire by their wealth to do good after their death, they would also bee ready in some measure to employ it to these uses in their time of life: if love of their posterity made them so greedily to heap up riches, this love would move them to impart some share unto them, when as they might still keep it in their own possession. But experience teacheth us, that these rich misers pinch even their dearest children of that necessary allowance which belongeth to their backs and bellies; and which is worst of all, will not afford unto them good education, because it requireth cost: whereby it manifestly appeareth that the love of nothing but of their money, and that for it own sake, without respect of further use, is the true cause of all their greedy scraping. And to say truth, how can he be good to others who is nought to himself? how can he be anothers friend, who is his own enemy? But the covetous miser( as even the heathen man could 
In nullum avarus bonus est, in se possimus. Senec. epist. 108.  discern with the eye of nature) though he bee good to none, yet he is worst of all to himself; for he robbeth his own soul of necessaries, that he may leave behind him supper fluities; and like an unnatural thief, he defraudeth himself of those rich blessings which God in his bounty hath imparted unto him. He fareth hardly, and goeth basely, and in all respects maketh unto himself a more short allowance, for all his great care and labour, then any master( unless he were as wretched as he) would afford unto him. In which respect one concludeth that the miser is not onely a thief, but also a selfe-murtherer, seeing he will not allow unto himself necessaries to preserve life. What( saith 
Quid est avarus? sui homicida. quid est auaritia? paupertatis timor, semper in paupertate vivens. Bernard. epist. sylvest.  he) is a covetous man? a murderer of himself. What is covetousness? a living poor for fear of poverty. Wherein the miser doth onely this work of iustice in all his carriage, that he doth not cast away his wealth vpon his unworthy self, but reserveth it safe and untouched, for those who better deserve to enjoy and spend it. Rightly therefore is this miserableness called a wormwood sin, which bringeth his punishment in the very committing, saving that it is neither sweet nor wholesome, but a delightful vexation, a rich beggary, a superfluous penury and affencted want, which turneth. Gods blessings into cursings; his gifts into clogs, and maketh all his benefits heavy burdens. And this cometh to pass by the just iudgement of God punishing their immoderate love 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 use, because he so straiteneth their hearts and restraineth their liberty, that like the prince in the book 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 observeth. There is an evil( saith he) which I saw under 
Eccles. 6. 2. 3.  the sun, and it is much among men. A man to whom God hath given ri●hes, and pleasures and honour, and he wanteth nothing for his soul of all that it desireth; but God giveth him not power to eat thereof, but a strange man shall eat it up: this is vanity, and an evil sickness, yea( as he saith in the verse following) much worse then untimely birth.  
And thus haue I shewed that there is no contentment in 
§. Sect. 17. That worldly pleasures satisfy not, nor give contentment.  worldly riches, both because they are vain and cannot satisfy; and also because our hearts are unsatiable, and our avarice 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 satiety or contentment: where vpon trial wee shall find, that they are as vain and insufficient for his purpose as either of the other. For like sweet drinks, they serve not to abate and quench, but to increase the voluptuous mans thirst; making him after the enjoying of one pleasure, to hunger after another; and after he hath enjoyed thousands, to be as far from contentment, as when first he began to covet them; because being vain they vanish in the fruition, and slip away whilst they are between our hands; like a shadow, leaving nothing behind them but an empty mind and hungry desire after new variety. Yea rather the more wee enjoy them, the further wee are from contentation; seeing every delight is unto us as a taste of sweetness, which doth not satisfy but sharpen our licorous appetites: and howsoever like the water in the smiths forge, they seem for the present to quench and alloy our heat, yet soon after, the flamme of our concupiscence increaseth, and burneth much more hotly. So that howsoever before wee tasted of these bewitching delights, we were masters of our own affections, and could moderate our desires: yet after wee haue been alured to enter into pleasures maze, we find not our coming out so easy as our going in; and when we haue been enticed to drink of these golden, but yet intoxicating cups, wee are presently made drunk with delight; and drunkenness increasing thirst, maketh us in the end to grow insatiable. And this emptiness and insatiety doth make us often both to change, and also to reiterate the same pleasures; that they which cannot at once satisfy, may by our continual feeding on them, at least keep us from famishing. For example, what doth dainty meats bring with them, but a vain delight, which presently vanisheth, either by renewed hunger, which again desireth them, or through their surcharging the stomach, vpon which follow crude humors and ill digestion, which causeth us to loathe them? So, how vain is the pleasure of the most delicate drinks, which delight no longer then they are swallowing down, and do not fully satisfy, but only for the present alloy our thirsty appetite? The like may be said of odiferous smells, which delight then only whilst they are at the nose; of pleasing sights, which no longer please then they are in the eye; of sweet music, which vanisheth and leaveth nothing behind, when the consort ceaseth; of merry 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 us full of nothing, but vain emptiness, do make us like the thirsty grounds to open the mouth, gaping after the pleasing showers of new delights. And of this Salomon himself had 
Eccles. 2.  experience, who though he surfeited of pleasure, yet he was not filled, and when he had suffered his heart to glut itself with variety of delights, yet he remained altogether unsatisfied, only in the end by much use he came to loathing satiety, 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 accompany the insufficiency of worldly things, as discontent in all estates, loathing satiety, and an endless desire of changing.  
ANd thus haue I shewed that these worldly 
§. Sect. 1. That all men are discontented with their estate, and first those who are of honourable condition.  things do not satisfy those which are most possessed of them; from which insufficiency proceed diuers effects, which bring much trouble and disquietness to the life of man. The first is, that because no man is satisfied with the things he possesseth, therfore none are contented with their own state and condition, but seeing only their own wants, and not other mens, and by a foolish and selfe-deceiuing sophistry, comparing themselves with others, not in those things wherein they match or exceed them, but setting the beauty of other mens state, against the blemishes of their own, their commodities against their own discommodities, and matching their fullness, with that wherein they are most wanting and defective; 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 think so: whereas if in comparing themselves with others, they would observe due proportion, fitting their own benefits, with the benefits of others; their own defects with their wants, and their discommodities and evils, with those which others sustain; they would be comforted, either because, all things considered, their own estate is better then other mens; or else because in their miseries they haue all the world to bear them company. But this discontentednes, the usual companion of insatietie, will better appear, if we descend to some particulars, and take a brief view of the several states and conditions of men. And first for men of honourable quality, because honor itself is vain and doth not satisfy them, they are never contented with their own estate, but finding in themselves an hungering emptiness, and pinching want,& not knowing that it is the disease of their mind, but rather imagining that it is some defect in their outward condition, they grow into dislike of it, and aspire to some higher preferment, thinking that height and happiness, aduancement and content will come together. Thus the man of mean quality thinketh his baseness an heavy burden, and aspireth unto the reputation of a gentleman, supposing that there is much more contentment in gentility then in yeomanrie: but when he hath attained unto it, not finding in his new estate, that for which he looked, he resteth not here, but goeth on in his endless journey of ambition, and affecteth nobility; and being ennobled he is never the nearer unto content, because he doth not look unto those whom he hath outgone, but unto those who are yet above him; and therefore 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 here, but now he affecteth sovereignty, imagining it a goodly thing to rule, and that there is great contentment in this supreme authority, unto which all stoop, itself stooping to none; but before the crown be well settled to his head, he finds that it doth not give his headache of ambition any ease, but only tormenteth him with the heavy weight, and therefore being not yet satisfied he affects Monarchies; and having no higher place unto which he may climb on earth, he aspires unto divine honors, usurping both the titles and worship which is peculiar unto God. And thus do ambitious men tyre themselves in seeking content where it is not to be found, and torment themselves when they find it not: and having placed their happiness in honor, they aspire unto one preferment after another, thinking when they miss of it, that it is only wanting in that degree unto which they haue attained, and not in honor itself.  
The like discontent is to be found among those who affect 
§. Sect. 2. The discontent which accompanieth riches and pleasures.  riches; for being altogether unsatisfied with their present possessions, they grow into dislike of their estate, thinking others more happy, because they are more rich; and therefore having outstripped one richer then themselves, they labour to overtake another, and having also outrun him, they propound unto themselves a third; imagining that there is none in worse estate, whilst there is any better, none poorer, whilst 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 felicity in worldly pleasures, are utterly discontented with their state and condition, when they find that those they haue do not satisfy them, or see that others go beyond them in variety of delights; taking no pleasure, but rather freting and envying, when they see their idol more propitious to others then themselves, though they also haue in the same kind a large measure of favour imparted unto them. And thus the glutton abounding with good fare, thinketh that he feedeth but grossly, when he seeth more dainty cates at another mans table: thus the drunkard loatheth his best wines, when he meeteth with better in another mans cellar: thus he who delighteth in music contemneth his own consort, as though there were nothing in it but jarring discord, when he heareth more melodious harmony. And in a word, thus all sorts of voluptuous men distaste their several delights, when either being glutted with them, they find satiety without satisfying; or see that others haue any privilege and pre-eminence more then they, in respect of the quality or variety of their pleasure.  
Neither are only these worldly things, honors, riches, and 
§. Sect. 3. That all men in all ages and in all estates, are full of discontent.  pleasures, accompanied with discontent, but all other things in the world bring the same dislike to every condition and estate: and to begin with the beginning of our life; we see that the child is weary of his childhood, because he feareth the rod, and by severer discipline is restrained from his desired delights; wishing that he were come to such an age as might exempt from these fears, and procure his liberty. Being come to youth he runneth himself out of breath, under the conduct of his unbridled passions, till at last panting for weariness, he desireth that he were come to ripe age, when as he might rest from these vain courses, and settle himself in some profitable calling, unto which when he hath attained he is not content, but thinking old age honourable, desireth that he might haue a share in that reverence and respect which is due unto it, in the mean time never thinking of the manifold infirmities, griefs and discontentments which it bringeth with it. Of which when he tasteth, they are so burdensome unto him, that having now no other age to change withall, he desireth to be vnburthened of them even by death itself. The like discontent is to be observed in all other states and conditions: he that leadeth a single life is weary of his solitariness, and thinketh there is no comfort equal to that sweet society of man and wife; being married, he waxeth weary of his yoke, either because he hath made an ill and unequal choice, or because he is impatient of the cares and troubles incident to this estate, and now wisheth again that he were at liberty. He that hath no children taketh no pleasure in his possessions, because he wanteth an heir to succeed him, and little playfellowes to bear him company: he that hath children is not contented, either because 
Gen. 15. 2.  they are unruly, or over burdensome, imagining that if he had less company, he should haue better store, and live in greater plenty; and yet if he bee taken at his word he is ready to repent, and to think that there is no greater loss, then when by having his company lessened, he saveth of his former charges. The seruant thinketh his life a bondage, and wisheth means of liberty that he might live at his own command; and when he is come to be a master, he is discontented much more, in governing and providing for his family. The people dislike their subiection, and grievously complain of their heavy burdens, tributes, taxes, customs and imposts; supposing that all worldly contentment resteth in sovereignty; the prince is no less weary of his toil in ruling, of his troubles, dangers, and continual care, having not onely himself and private family to look to, but the whole people and common-wealth which shrowdeth itself under the wings of his providence. He that leadeth a private life, though he liketh of his ease, yet he is discontented, because he wanteth respect,& is not crouched unto by suitors, having no authority either to help or hurt them: they who are advanced to public place commend retiredness, complaining that they are so wholly taken up with other mens businesses, that they are constrained to neglect their own; and whilst they labour for foreign intelligence, become ignorant of that which is done in their own family. The poor labouring-man is not contented with his condition, seeing after he hath toiled all the day,& cometh weary home, he there findeth but course fare and hard lodging; envying the rich man his easy life, full tables, and downe-bedding. The rich also, though shane keepeth him from complaining, disliketh of his estate, wishing that he had less 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 poor man, so he might also change stomachs; and to lye as hard, if also he could sleep so soundly, and take such quiet rest. The country man seeing the plenty and bravery of citizens, groweth in dislike with his home-spun svit, and household▪ provision, and wisheth rather that he lacked his farm, then that by staying him at home, he should bee thus debarred of city preferments. The citizens think themselves ill seated by reason of bad airs, and dangerous sicknesses that reign among them, and like better of the country mans life, as being more healthy then theirs; and of his estate, as being more certain, and in less danger of ruin and alteration. And finally, in the city the artificer is weary of his great pains and small gettings, and wisheth that he could change estates with the merchants, who haue more pleasure and greater abundance. The merchant running many dangerous courses, by reason of boisterous tempests, spoiling pirates, and barbarous nations, thinketh them happy that sit quietly, though but poorly, by their own fire; and if by any casualty their state bee impoverished, they wish that they had been brought up to some handy trade, and prefer a mechanical art above a great stock, and skill in merchandise, seeing that may bee lost, and so this grow unprofitable; whereas the other never faileth, but as a lease for life, bringeth in continual maintenance. In a word, there is no man 
Nobi● alienum, nostrum plus aliis placet.  that is contented with his estate, but thinketh every mans better then his own, not because it is so, but because he is nearer acquainted with the miseries of his own condition, and so is better able to declaim against them, then with those that are incident unto men; even as contrariwise they extol in their judgements any benefits enjoyed by others far above their own, and are ready to admire with ravishing wonder that in anothers possession, which they would think scarce worth the owning, if it were in their own custody.  
Now this cometh to pass, partly because wee are much 
§. Sect. 4. Of the causes why worldlings are so full of discontent.  more sensible in feeling our own miseries, and partly because by experience we find the insufficiency and vanity of those worldly things which ourselves enjoy, and are apt to think others benefits of a better quality; whereas in truth whatsoever is in the world is vain and sufficeth not; and every condition hath good and evil, miseries and benefits, in such just proportion tempered the one with the other, that if a man knew all, he could hardly tell which to choose: 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 enough of discontentment, but one beareth them with wisdom and patience, and in thus bearing lesseneth them; whereas another by impatiency aggravateth his burden, which in itself is not so heavy, and by struggling and striving to shake it off, findeth no ease, but galleth his mind with grief and sorrow. And as we see those who are of a strong constitution contentedly endure all weathers, whereas he who is weak and unsound complaineth in winter of could, and in the summer of heat: so those whose minds are healthy, constant, and strong in patience, are prepared for all estates and conditions; whereas he who is infirm through impatiency, and subject to the ague fits of passion, with equal discontent afflicteth himself with the could winter of adversity▪ and the hot summer of a prosperous estate, and both these come to pass, not because the one feeleth no weight, but because he hath strength to bear it; or that the other hath an heavier burden, but because by reason of his weakness, a light load is sufficient to press him down. As therfore the foot fashioneth the shoe, and not the shoe 
Plutarch. de tranquil. anim.  the foot; for a crooked foot, maketh the shoe also crooked; but contrariwise, a strait shoe will not make strait 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 peevish, every feather seemeth an heavy burden, all kind of occurrents vex and displease; and that which would bee anothers paradise 
Optat ephippia bos piger, optat arare caballus Horat.  and delight, is unto them an hell and grievous torment. And hereof it is that men are discontented and complain, not for the same causes only, but also for those which are diuers, yea quiter contrary one to another: as for example, one complaineth of his poor and base estate, which maketh him neglected and contemned of al; another that his honors& authority are too burdensome,& that he is sued unto 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 multitude of business, and his neighbour is as much troubled, because he is not troubled; and living at too much ease, wanteth employment. One is tormented with iealousy, because having a beautiful wife she loved of al; another with sa●iety and loathing, because she is deformed, and affencted by no body. And this cometh to pass partly because these worldly things are vain, and cannot satisfy those that haue them; and partly by reason of the weakness and infirmity of mens minds, who bring no more contectment to their estate, then it bringeth to them; but make all things they enjoy, which in themselves are vain and scarce worth the keeping, to become unto them troublesone burdens, which bring cumber in carrying, and ease when they are shaken off. For as the weak and sickly stomach is made more sick, and surfetteth with a small quantity of wholesome food, turning the best meate into noisome humours, whereas that which is strong and healthy is well refreshed, with a great meal of the coursest fare, and converteth it to profitable nourishment: so a weak and froward mind is surcharged even with the delicates of a prosperous estate; whereas an heart which is endued with constancy and patience, is contented, and can well digest the meanest condition, and groweth daily in better liking, whilst it is fed with the bread of affliction, and water of sorrow.  
A second effect of the vanity and insufficiency of worldly 
§. Sect. 5. That worldly things in stead of satisfying bring with them loathing satie●y.  things is, that in stead of satisfying they bring with thē loathing satiety; for howsoever whilst men are in pursuit of these vanities, they think them of such excellency, that they would account it a great part of their happiness, if they might enjoy them; yet having obtained their desire, they are strait glutted with their company, and now look vpon that with loathing contempt, which before they had it, they beholded with ravishing delight: and this cometh to pass, either because they after see things more desirable, and worthy their love, in the possession of other men; or because they haue these things in excessive measure, which maketh that which is most sweet to become loathsome; or because their appetite which was sharpened with want, labour in seeking, and difficulty in obtaining, is dulled and taken away by their assiduity, and easy enjoying, without any competitor to sharpen their love: or finally, because whilst they were in the pursuit of these vanities, they were deceived with a false conceit of their worth& excellency; which opinion is afterwards confuted by their own experience, which manifesteth their worthless baseness, and insufficiency to satisfy and bring contentment. In which respect these worldly vanities are fitly compared to the apple of sodom, 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 smoke; and those which dote vpon them are like unto those who having sick and weak stomachs, do long for many things when they hear them but name, and when they are procured with cost, and prepared with labour, they begin to loathe them, as soon as they see them, and to wax sick as though they had surfeited, before they haue scarce tasted of them: or like unto fond louers whose affection being 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 divine excellencies: but after enjoying them for their wives, think them scarce good enough to be their under 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 ravished with delight, when he did but think of it with some weak and uncertain hope of enjoying it, either because he seeth another( which self-love maketh him beleeue is of less desert) better preferred, or because growing ordinary and common by possession, it becomes stale and trivial; or finally, because being vain, it doth not satisfy and give contentment, but rather sharpeneth the appetite, and inflameth the desire to aspire to an higher place; and a greater honor being but entertained by desire, and nourished with the least hope, maketh the lesser to be contemned as base and worthless. Thus also the covetous man loatheth 
dives quod suum est quasi vile fastidi●; quod alienum est, quasi pretiosissimum concupiscit. Ambros. lib. de Nabuth. cap. 2.  his own possessions as good cheap and of small value, and desireth another mans, as being most precious and worthy esteem; and those things which he highly prized before he had them, being come into his own keeping are thought scarce worth the having: thus he taketh little ioy in his goodly house and rich furniture, when his eyes haue been a little glutted with their sight, though whilst they were in purchasing, he thought to find in them a great part of his happiness: thus his pleasant gardens and orchards bring no more delight then the wild woods, though with great labour and cost he purposely trimmed them, that they might be unto him his paradise and place of ioy: and thus he pulleth down his old barns, when he thinketh of building bigger, and in his large lordships thinketh himself straitned, as though he were in a prison, when he beholdeth others greater territories. Finally, thus the voluptuous man is strait glutted with the fruition of those pleasures, which before he much desired, the glutton loathing those meats which erewhile he longed after, and being cloyed with those drinks, which when he was at another mans table, seemed most delicious. Thus he who delights in vain shows, sports and pastimes, taketh a monthes pains in preparation, and spares for no cost to make them most delightful; and though both these set an edge on his appetite, yet he is often weary 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 vanity of worldly things, and misery of worldly men plainly appeareth; for what can be more vain then they, whose expectation was better then their fruition, and whose worth ceaseth when they are enjoyed? what can be more voided of excellency, then that which is only precious when it is absent, and loseth all it value when it cometh to use, experience spoiling it of all that worth which a false opinion had enriched it with. And consequently, what can be more miserable then 
Praecipitat quisque vitam suam,& suturorum desiderio laborat praesentium taedio. Senec. de breuit. vitae. cap. 7.  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 enjoying, and being obtained with great care, pains and labour, when they should be the reward of all, become contemptible trifles, if not troublesone burdens: in which respect it were much better for him to spend his whole life in seeking, then to obtain that which he could find in his heart to cast away again, but that he would not seem to haue lost all his labour; much better were he to be still suing, then ever to enjoy, because in the pursuit he is delighted, and as it were fatted with his own opinion, whereas fruition maketh him more lean and comfortless then he was before, because experience teacheth him that he hath spent all his sweat in hunting after a feather, and tired himself in seeking a vanity, which being obtained bringeth no pleasure or contentment; and in stead of satisfying causeth loathing satiety.  
Thirdly and lastly, from this insufficiency of worldly 
§. Sect. 6. From the insufficiency of  things to satisfy and bring contentment, proceedeth an endless desire& affectation of change: for though these earthly vanities satisfy not, yet they bring with them cloying satiety, the which being accompanied with loathsome contempt, enforceth the mind which naturally affecteth happiness, and full contentment( though it bee ignorant of the means whereby it may be attained) to fix the desires vpon new objects, to see if it can find that in them, which was wanting in the other, wherein finding as little contentment as before, they leave also them and affect new; till having run over all which they think worth the desiring, and having tried all things which the world calleth excellent( if at least they can with all their care and labour attain unto them) at length( like those who affect new fashions and strange attires) when they haue tired their invention, and know not what more to desire, they are fain to take up the old again which before they loathed, and after their glutted appetite is a little sharpened with absence and discontinuance, they place vpon it afresh their soon wearied delight, till their renewed loathing moveth them unto a new change. And thus worldly men( like the horse in the mill) tyre themselves in traveling this endless circled, ending where they began, and being at the night of death as far from the journey end of their desires, as when they began their daies travail: and not having fixed their hearts, and grounded their hopes vpon that never failing foundation, God all-sufficient and the eternal joys of his kingdom, they haue nothing solid and substantial to rest vpon, but like a feather in the air they are tossed to and fro with every wind, seeking rest but finding none. And having long tired themselves in vain, after manifold trials and new conclusions, finding no contentment, at last they resolve to place all their delight in often change; and that which they cannot find in the substance or sufficiency of worldly things, they look for in continual variety, so that 
Nihil est iucundum nisi quod reficit varietas.  now there is nothing pleasing unto them which variety and change refresheth not: like unto 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 sick of a burning fever when they cannot satisfy their unsatiable thirst, do often change their drink, one while longing after that which is tart and sharp, and another while after that which is cool and small; now affecting that which not long since in their health well pleased them in their neighbours house, as though it would now also bring the same delight; and anon not finding their thirst quenched by change of drinks, desire wine or water. But all in vain; for having tried all, they complain that they are al so bitter, that they do not quench their thirst: whereas in truth it is the bitterness of their mouth distasted with choler, the cause of their disease, and not the fault of their drink, and not because it is unfit to quench their thirst, but because their burning heat still renewing and augmenting it, maketh it unquenchable: So wee being diseased with the burning heat of concupiscence, thirst after worldly vanities, thinking by them to haue our heat abated; and after wee haue made trial of many, and yet find our thirst nothing quenched, we long after endless variety, never calling to mind that it proceedeth from our inward disease, and not from the want of outward things. A notable example whereof wee 
Eccles. 2. 1. 2. &c.  haue in Salomon, who labouring to find contentment in worldly things, and not finding it in any one of them, giveth his heart liberty to run over all, making trial 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 madness; in pleasure, and discovereth nothing but vanity: Then he shifteth from one thing to another, and looketh for it, in great works and stately buildings; where missing of it, he goeth to seek it in fruitful vineyards, in delightful gardens and orchards, in fountains, springs, and pleasant groves; where not finding it, he proceedeth in the pursuit, and looketh for it in the multitude of silver, gold, and princely treasures, then in delightful music, then in many seruants and great attendance; unto which we may add that which shane made him conceal, his multitude of wives and concubines: but having 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 vanity and vexation of spirit.  
But this will better appear, if wee do but a little consider 
§. Sect. 7. The former point cleared by some special instances.  of the special instances. For thus the ambitious man affecting honour, and not being satisfied with that which he hath attained unto, is presently glutted with it, labouring after hue variety, one while seeking vain glory, another while preferments; now the favour of his prince, and soon after the applause of the common people. Or if he settle his affection vpon any one of these, he seeketh to refresh his glutted mind with variety in the degree, climbing one step after another, till he cometh to the highest; where being seated, he is now further off from contentment then at the beginning, because he cannot change for the better, nor delight his unsatisfied mind with wonted variety. Thus also the covetous man being unsatisfied with his riches affecteth change, shifting his wearied appetite from one thing to another, till all become tedious and troublesone. For finding no contentment in his old manors he desireth new lordships, being not pleased with one house, he buildeth another; and not contented with that, he erecteth a third much more stately; and being master of many, he findeth contentment in none, which is the cause of his oft shifting from one to another with great cost and labour; but all in vain is his removing, seeing he still carrieth his disease about him; and therefore is no more eased, then he who being sick of an ague, doth often change his bed. And as being weary of his house he affecteth often change; so also is he no better pleased with his household stuff, furniture, plate and apparel; and therefore being glutted with often sight of the same thing, herein also he makes variety the last refuge of his delight. And the like may be said of their gold, silver and treasures; of which though they be never weary in themselves, 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 use. But above all, the voluptuous man finding no contentment in his delights, affecteth variety 
Ex v●luptuarijs ●● quae rarissimè contingunt imprimis dele●tant. Epictet. in m●morab. dict.  of pleasures, being most affencted with that which he most seldom doth enjoy, and glutted with those which are in ordinary use. he may not twice together feed on the same dish without loathing satiety, and therefore tireth both sea and land, himself and all that belong unto him, in seeking out variety of meats; and nature not affording change enough to continue his mutable delight, he refresheth his cloyed appetite by the help of art, compounding many things together, because being single they cannot please, and adding as great variety of save 〈…〉 s as meats, to give contentment to his curious pallet. fool that he is to spend all this cost and labour in attaining unto that delight, which hunger alone without their help would much more plentifully bring unto him. And thus also they find no delight in their sweetest music, 
Cantibus novis, non notis delectamur.  if still they should hear the same songs, and not haue continual change of harmony; nor in beholding the same shows and sights, though at the first never so pleasing and delightful; nor in their games, sports and pastimes, but often change from one to another, sometime affecting chamber delights, and sometime more manly sports in the open fields; and never delighting long in any, because all are vain, but affecting continual variety, because the best of them not satisfying, within a while bringeth satiety and loathing.   

CHAP. XIX.  
Of the excellency of true contentment, and the means whereby we may attain unto it.  
ANd thus haue I shewed that worldly things 
§. Sect. 1. That contentment is to be sought, not in the world, but in Gods spiritual graces.  cannot satisfy the mind of man, or bring unto him true contentment; as also the evil and troublesone effects, which proceed from this insufficiency in them, and insatietie of the mind. Which as it should serve to make us to contemn these earthly vanities, as being not able to bring any tranquillitie or sound comfort; so should it move us to seek for this contentment, without which the life of man is miserable, not in these outward things which afford it not; but inwardly in our own minds, by purging and purifying them from worldly concupiscence, and by fixing our hearts and affections vpon Gods spiritual graces and heavenly joys, the one whereof we may haue in possession, and the other in hope; without which all worldly things cannot satisfy, with which though wee bee abandoned of all earthly vanities, wee may haue tranquillitie of mind, and true contentment. For first if we haue the spirit of God, and his sanctifying graces dwelling in us, we shall be filled and satisfied: for as our saviour Christ himself hath promised, whosoever 
joh. 4. 14.  drinketh of this spiritual water which he shall give him, shall never be more athirst, for it shall be in him as a well of water, springing up to everlasting life. And he that believeth in him, out of 
joh. 7. 38. 39.  his belly shall flow riuers of the water of life. And if wee would know what this well and river of the water of life is, which thus filleth and satisfieth us, the Apostle telleth us in the next words, that it is the spirit of God which he giveth to all that beleeue in Christ. So the Psalmist pronounceth him blessed whom God chooseth, and causeth to come unto him; because 
Psal. 65. 4.  he shall dwell in his courts, and bee satisfied with the pleasures of his house, even of his holy temple. And the Apostle maketh this the end of knowing the love of Christ which passeth all 
Ephes. 3. 19.  knowledge, that we may be filled with all the fullness of God. For if once we haue the spirit of God, a lively faith, sincere love, assured hope, and the rest of his sanctifying graces dwelling in us, then are we thereby persuaded of the remission of our sins, our reconciliation with God, our adoption, whereby we become not onely sons, but also heires of all his promises, then are wee assured of his fatherly providence still 
Rom. 8. 28.  watching over us, which turneth all things by the wise and mighty working thereof to our good, especially to the furthering of our eternal salvation. And this maketh us to resign ourselves wholly over to bee governed by his will, as knowing much better then ourselves what is fit for us; and to bee not onely contented, but also to rejoice, not in the state of prosperity alone, but even in our affliction and tribulation, as the Apostle speaketh. An example whereof we 
Rom. 5. 3.  haue in himself, who had attained unto such a measure of this spiritual contentation, that it was able to bear him out, in all outward estates and conditions. I haue learned( saith 
Philip. 4. 11. 12.  he) in whatsoever state I am to be content, and I can be abased, and I can abound; every where in all things I am instructed, both to be full and to be hungry, and to abound, and to haue want: I am able to do all things through the help of Christ that strengtheneth me. And if we haue this spiritual contentment in our hearts, then the Lord will not let us want this contentment, which the Apostle had in respect of outward things: for so he saith, that if his people would haue harkened unto his voice, 
psalm 81. 16.  and walked in hi● ways, then would he haue fed them with the fat of wheat, and with honey out of the rock would he haue sufficed them. And the Wise man telleth us, that it is the blessing of God onely that maketh rich, and also giveth with riches, comfort and contentation: the blessing of the Lord( saith he) 
Prou. 10. 22.  maketh rich,& he doth add no sorrows with it: which blessing they alone haue sure interest in who are endued with Gods grace and holy Spirit: for well may those who are ruled with carnal concupiscence be rich in their outward estate, but they can never be rich in their mind with inward content; for the wicked( as the Prophet saith) are like the raging 
Esay 57. 20. 21.  sea that cannot rest, whose waters cast up mire and dirt; and the voice of God hath plainly said it, that there is no peace unto them. But as for those in whose heart the peace of Gods holy Spirit dwelleth, they haue these outward things with content, or content without them; the Lord supplying their external defects with a sufficient measure of patience, comfort and tranquillitie of mind, and having godliness he also maketh us content with that we haue, whether it be much or little, something or nothing.  
The which inward contentation of mind, grounding it 
§. Sect. 2. That spiritual contentment much exceedeth all contentment in worldly things.  self vpon Gods providence and promises, is in it own nature most excellent, and being compared is much to be preferred before any contentment, which the confluence of all worldly benefits can bring unto us; for notwithstanding all these we may( as hath been shewed) be inwardly poor, in the midst of all our outward abundance; but this spiritual contentment alone maketh rich: for as the Apostle saith, godliness is great riches with contentation; and why so? because 
1. Tim. 6. 6.& 4. 8. ( as before he  told us) it is profitable for all things, having the promises of this life, and the life to come. So that contentment which is grounded vpon outward things, is momentany 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 itself must needs fail; whereas this inward spiritual contentment is always durable and most constant, seeing it wholly resteth vpon Gods love, holy will, and gracious providence, and therefore cannot fail, or be taken away by any worldly accident, because it is not grounded vpon any worldly thing, and though all outward props should bee pulled away, yet would it stand upright, because it resteth vpon none of them. Finally, worldly content is vain and imperfect, not fully satisfying the heart of man; but that which is spiritual is full in his degree, though not without infirmities, and doth satisfy us, not only for a fit, but even for ever. For as the Prophet speaketh, The Lord shall guide us continually, and satisfy 
Esay 58. 11.  our souls in drought, and make fat our bones, and we shall be like a watered garden, and like a spring of water whose waters fail not. In which respect this spiritual contentment is much more excellent, then any which can be found in worldly things; even as it is much better to haue enough, then to haue much; for he that hath much, if he want this spiritual contentment, still coveteth more in his greatest abundance, and he that coveteth 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 think we haue not enough; and though we haue much more then we desired, yet our concupiscence increasing with our comings in, we are ready to desire more: now as that which is enough, how mean a pittance soever it be, is not to be esteemed little, so that is not to be esteemed much, how great soever, which is not enough.  
But the excellency of this spiritual contentment may 
§. Sect. 3. That contentment is a medicine for all miseries.  hereby further appear, in that whosoever hath it▪ hath a medicine of all miseries: for it is that which easeth the burden of all afflictions, and maketh them light and easy: it turneth our poverty into the greatest riches, supplying all outward wants with inward comforts; and even whilst we are owners of nothing, it maketh us lords of all things; whilst we seem poor, it causeth us that we be not poor indeed, but only in appearance, seeing thereby we haue a secret riches that the world doth not take notice of, which giveth us enough, and enableth us to help others. For so the Apostle saith of himself, and of other of the faithful, that they were not simply poor, but as it were poor, making many rich; as 
2. Cor. 6. 10.  having nothing, and yet possessing all things: and of such the Wise man speaketh; There is( saith he) that maketh himself 
Prou. 13. 7.  rich and hath nothing, and that maketh himself poor, having great riches. Now this way of enriching a mans self in the midst of poverty is by contentation, as he afterwards expoundeth it: The righteous( saith he) eateth to the contentation of his mind, but the belly of the wicked shall want. The reason 
Nihil interest vtrum non desideres, an habeas. Senec. epist. 119.  hereof is, because a contented mind borroweth whatsoever it wanteth of itself; for having little it desireth no more, desiring nothing, it wanteth nothing, and he that wanteth nothing, is of all others most rich. again, if we be sick, this content is our best physician, which both mitigates our pain, and gives us strength also to bear it; without which every one is intollerablie sick in the time of health. Finally, if we be oppressed with cares, this content will free us from them, by causing us to cast them vpon the Lord, vpon whom we wholly rest, being assured of his power to help us, and of his will also, by his gracious promises. So the Psalmist saith, Cast thy burden vpon the Lord, and he shall help thee: and the 
psalm 55. 22. ●. Pet. 5. 7.  Apostle Peter willeth us to cast all our care on God, for he careth for us: whereas he that wanteth this spiritual contentment in God, is continually tormented with carking care in the midst of all his abundance; for his wealth, though never so plentiful, is unto him as a great standing pool, which though it haue store of water in it, is subject to drying up: whereas the contented mans estate, though never so small, is exempted from that fear; seeing it is as a living spring, issuing out from God the fountain of all goodness, which though it be little in quantity, yet can never be quiter dry, because it hath a continual supply whereby it is fed. No marvel therefore if he who is richest, is still turmoiled with carking care, seeing resting vpon his own provision he hath good cause to fear, lest by some great drought of affliction, he may haue his own pounds of provision dried up. Now what doth he but continually want, who is in continual fear of wanting? In a word, this inward contentment maketh us rich without riches, whole without health, warm without clothes, and merry in our greatest causes of heaviness.  
On the other side▪ though we should haue all things▪ and 
§. Sect. 4. That contentment is to be sought, not in outward things, but in the hear● and mind.  want this contentment, it were as good as nothing, seeing this contrariwise turneth peace into trouble, riches into poverty, liberty into servitude, health into sickness; yea were sufficient to make a hell of heaven, if it were admitted into it▪ there being no happiness where it inhabiteth, no want of any misery to those that haue it. For he is unhappy, who doth not think himself happy; he is not rich, who thinketh himself poor, and therefore desireth more, although he possess abundance, because his unsatiable mind swalloweth up his wealth; he is not honourable, though he were Monarch of the whole world, who thinking himself base and contemptible, is discontented in his greatest aduancement. And therfore seeing this contentation is such a precious jewel, that with it no estate, without it all estates are miserable: let us labour to attain unto it, and not seek contentment in outward things, but in our own minds, for all the world and worldly things cannot bring it to our hearts, unless we first bring contentment unto them: for as our clothes cannot give warmth to our bodies, unless our bodies first give it unto them: whereof it is that a dead carcase which hath lost it natural heat, cannot haue it restored, though all the clothes in the world were laid vpon it: so neither can worldly things heat the heart with comfort and contentment, unless this spiritual warmth be first from the mind conveyed unto them, and where this vital heat is quiter wanting, it is not the monarchy of the whole world that will revive it. Let us not therefore seek for contentment abroad, seeing we may haue it so near home, not in earthly things, but in our own hearts, seeing the whole world can neither give, nor yet take it from us, which when we haue, misery itself cannot make us miserable: we may haue( if we will) sufficient in our own store; and why then should we depend vpon others, and live by borrowing, whereby we are brought into a wilful servitude? our own may suffice us, if our mind suffice itself: and we may abound in all plenty, if wee be not causes of our own poverty: for let us but enrich our minds with content, and we may well scorn the worlds riches; seeing the smallest pittance will be sufficient; and enough( as we say) is as good as a feast: we see that sound and healthy bodies, though they feed on the coursest fare, are strong, fat and in good liking; whereas those that are diseased, are lean and feeble, though they sit at full tables, and feed only vpon the daintiest food: and therefore no man desireth sickness, that he may still feed on delicacies, but would rather content himself with the simplest commons, so he might haue health to bear him company: so when our minds are in health, having in them that vital heat of comfort and content in God, we are so strong and vigorous, that in the meanest condition we are replenished with ioy, and though men should take all we haue from us, yet whether they will or no, they must leave our chief treasure, content, behind them: but if we be sick of worldly concupiscence, nothing will either please or ease us; and all our delicates will be but loathsome, if they be not served in with conte●tation. Satan could take away Iobs goods but not his comfort, because his content 
job 1. 21.  was not in his outward estate, but in his heart, and having no commission to ransack that, he could not overcome him in the spiritual fight, seeing though all his riches were gone, his heart supplied wealth enough to maintain the war. And though having stripped him of all, he should haue had leave to haue brought him out to execution, yet his chief comforter content, would haue accompanied him even unto death, seeing it was grounded vpon his affiance and hope in 
job 13. 15.  God, which death itself could not take from him. So though the Amalekits did spoil david at once both of his wives and 
1. Sam. 30. 6.  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 less losses his company were so enraged through impatiency, that they were ready to ston him, like fools and mad men striking those who are next unto them, yet affliction being added to affliction, it is said that david comforted himself in the Lord his God. But contrariwise wee see Ahab so weakened with his disease of covetousness, that he surfetteth with the very sight of Naboths vineyard; and wanting inward content, a whole kingdom could not satisfy him, nor raise or ease his dejected mind, which but an opinion of want had overthrown.  
Would wee therefore haue such contentment as is vnapproachable 
§. Sect. 5. That we must seek contentment, not by multiplying worldly vanities, but by moderating our desires and affections.  in the assault of any misery, and as it were out of the gun-shot of any danger? let us seat it chiefly in heaven under the protection of Gods providence, and so much of it as remaineth with us, let us place it in the castle of our harts, which as long as life lasteth none can surprise and spoil; and not in outward things which easily are stolen away and it with them. For example, would wee haue sufficiency of honours and worldly glory? why then must wee not with that great enemy of the roman monarchy, think of conquering one nation after another, that so satisfying our ambition, we may in the end find rest, and spend the remainder of our daies in pleasure and delights: for honours are vain, and do not satisfy, and the mind is large, and naturally unsatiable; and therefore here can be no fullness and content, for sooner may there want kingdoms to overcome, then a heart to covet them as wee see in the example of the graecian monarch. But this sufficiency must bee looked for in the mind and heart, not by satisfying, but by moderating and overruling them, and not by fitting our estate to our desires; for they being endless, there would be no end of aspiring; but our desires to our estate, being content with that degree of honour which God by lawful means doth call us unto; counting it our chief honour to contemn those honours, which on ill and unlawful conditions are offered unto us; and that wee are then truly great, when as wee can despise wicked greatness. For seeing the excellency both of honours themselves, and of their degree and quantity, consisteth chiefly in mens minds and opinions, and not in any absolute goodness that is in themselves; therefore he hath enough of them indeed, who hath enough in his own opinion; and though he be but meanly advanced, yet if his estate give contentment to his mind, or rather his mind to it, he standeth not in need of more preferments, because he hath as much as he desireth. Whereas if the concupiscence be not overruled with reason and religion, the more honours wee haue, the more ambition also; and consequently the less content. For seeing all desiring and aspiring cometh from opinion of want, and he that ever wanteth can never bee satisfied; therefore it mattereth not how great our preferments are in themselves, if we think them little unto us, seeing he who thinketh he hath too little, still affecteth more, and can never be content till his own heart telleth him, that he hath enough. If therefore we would haue contentment in honours, we must not labour to attain unto it by multiplying of preferments, but by moderating our ambition, setting before us the example of the prophet david, who being by God himself anointed king, did not ambitiously aspire to take possession of the royal throne, by cutting off Saul, though he were rejected by God, but waited till the Lord himself did make him a way, by giuing unto him lawful means: and when he was highest in his estate he was not haughty in his heart, but was as humble as a waned child, when he welded the sceptre, and held in his hand sovereign power, whereby having his mind far under his condition, though through his sons ambition he lost his kingdom, yet not his content, but was willing to accept of any estate which the Lord would assign unto him. Here am I( saith he) let him do to me as seemeth good in his eyes. And this was that 
2. Sam. 15. 26.  lesson which our saviour taught his Disciples, when as they ambitiously strove one with another who should be greatest; not to satisfy their ambition by supplanting one another, or attaining unto preferments, but to subdue their pride, and moderate their concupiscence, becoming as meek 
Mat. 18. 3. 4.  and humble as those little children which he set before them.  
And thus also must we look for sufficiency of riches, not 
§. Sect. 6. If we would haue contentment in riches, we must lay aside covetousness.  in our outward estate, but in our mind; not by adding to our wealth, but by diminishing our concupiscence: for though the world may think it a strange paradox, yet it is an undoubted truth, that a man is made truly rich, not by multiplication, but by substraction; not by increasing 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 unsatiable; therefore there can be no fullness or sufficiency by fitting riches to our minds, which is impossible; but by limiting and circumscribing our desires and concupiscence, making them so little as that they may bee satisfied, seeing the other can never be so great, as to fill and satisfy them in their full largeness. And if wee thus confine our unlimited desires with true content, we shall attain unto greater and better riches, then the whole world can yield, for that may give us much, but not enough, and where there is not enough there is want, and he that wanteth is stil poor, seeing penury and poverty go together; but content bringeth sufficiency to the meanest estate, and he that hath sufficiency wanteth nothing, and he who wanteth nothing is above all others truly rich. And thus the Apostle prescribeth a way how a christian may bee rich, and never need to seek help from the earthly mammon: godliness( saith he) 
1. Tim. 6. 6.  is great riches, with contentation. So that a man may bee rich without riches, when godliness and contentation do meet together. And to the same purpose one of the ancient well defineth riches: Those( saith he) are true and never wasting riches, 
Chrysost. in Gen. 16. Hom. 37.  to desire that onely which is necessary for use, and well to dispose of those things which are thus to be used: for as an ill man said well, if we live according to nature, we shall never 
S● ad naturam vives nunquam eris pauper, si ad opinionem nunquam dives. E●iguum natura desidera●, opinio immensum. Epicurus apud Senecam epist. 16. Apoc. 2. 9. Solum illum Deus diuitem ●ouit, qui sit dives aeternitati, &c. Ambros. ad Simplic. epist. lib. 3. epist. 10.  be poor, if according to opinion, we shall never be rich; nature desiring but a little, and opinion being insatiable. he therefore who is endued with Gods spiritual graces, godliness, and contentation, is truly rich, though his outward estate, be never so mean; and of him that may be truly said, which the spirit speaketh to the angel of the Church of Smyrna; I know thy poverty, but thou art rich. For he onely is rich in Gods estimate, who is rich unto eternity, laying up in store the fruits, not of earthly abundance but of virtue: he which hath such peace and tranquillity of mind, that he desireth nothing, nor is tossed with the waves of concupiscence, neither loathing his old store, nor seeking new, by perpetual desiring, making himself poor in abundance of wealth. The onely way therefore to attain sufficiency of riches, is to haue in all estates a contented mind; for thus we may be rich in the midst of poverty, seeing he is rich who hath enough, and he hath enough whose state agreeth with 
Non qui parum habet, said qui plus cupit pauper est. Senec.  his mind; neither is he poor who hath little, but he who not being sufficed desireth more. Whereas if wee want this contentment, though we haue never so great store of wealth, yet we remain poor; neither can it by satisfying our minds make us happy, but onely change our misery, making us now want in plenty, who before wanted through penury. And this cometh to pass because our minds continuing sick and diseased with discontent, which ariseth from their insatiety, do make riches as troublesone, and more burdensome unto us then our poverty. For as he who is sick of the dropsy is alike tormented with unsatiable thirst, whether he drink in silver plate, or in earthen pots; and he who is sick of a fever is alike ill at ease, when he lieth in a bed of ivory, and when he lieth in a bed of wood; because wheresoever he doth lye his disease followeth him: so if our minds bee sick of covetousness, it mattereth no● whether wee haue much or little, seeing these outward things cannot cure the inward diseases of the mind, nor whether wee bee poor or wealthy, seeing our concupiscence still accompanieth vs.  
Finally, if we would haue sufficiency of pleasure, it is not 
§. Sect. 7. That contentment in pleasures is had, not by multiplying them, but by restraining our appetites.  to be found in outward things, which only satiate and never satisfy, but in the inward contentation of the mind, which we may easily attain unto, if we change our carnal delights into spiritual rejoicing in God, in the fruition of his spiritual graces, and in our assurance of his heavenly joys; for this will make our hearts so inwardly cheerful, 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 troublesone unto them: for this inward pleasure will turn our labours into recreations, and our sorrows into ioy, making us to be merry and rejoice, not onely in worldly prosperity, but also in tribulation, as the Apostle teacheth us, both by his 
Rom. 5. 3.  doctrine and 
Act. 16. 25.  example: and this is that ioy, which as our saviour Christ saith, is 
joh. 15. 11.  full, and therefore satisfieth 
2. Cor. 7. 4.  us, and permanent, and therefore can never be taken from vs. But if besides this spiritual ioy, we would be satisfied with worldly pleasures, we must not look for this sufficiency in outward things, but in our minds, not by multiplying our delights, but by restraining our appetites: for otherwise well may we be glutted, but never contented with worldly pleasures, like the arch-epicure himself, who confessed that loathing 
Epicurus apud Stobaeum. lib. 1. serm. 17. Plato apud Stobaeum, lib. 1. serm. 17.  costly delicates, he contented himself to feed on bread and water, not because he was weary of his dainty cates, so much as of the discommodities which he felt when he had surfeited on them: and thus the divine Heathen bridled his voluptuous 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 power it out again without drinking, until he had so mastered himself; that he could quench his thirst with a moderate and well-ruled appetite: and if we would thus limit our desires, and curb in our unsatiable voluptuousness, if we would live to nature, and not to lust, and be ruled by reason, and not opinion, then would a few pleasures satisfy us, and being satisfied we should want nothing.  
And thus haue I shewed that the only means of attaining 
§. Sect. 8. The first and  unto sufficiency of outward things, is by inward contentment. Now it remaineth that I also show how this contentation 
chief means ● of contentation, is wholly to resign ourselves to the will of God.  may be obtained, or else the difficulty were but onely changed, and not removed; as if the physician should tell us that such a potion would cure us, but never teach us how to make it, or where to haue it. The first and principal means of attaining unto contentation, is wholly to resign ourselves over to the good will and pleasure of God, submitting our wills unto his will, and saying with our saviour Christ, not my will, but thine be done: the which howsoever it be an 
Matth. 26. 39.  hard lesson to flesh and blood, yet may we easily learn it, if we know, and knowing beleeue; first that the Lord vpon whom we wholly rely is infinite in wisdom, and therefore knoweth much better what is good and profitable for us, especially for the eternal saving of our souls, thē we ourselves; for if the child taketh no care for himself, but resteth contented with that provision& allowance which his loving father alotteth to him, because he knoweth that his fathers discretion exceedeth his; and if being sick, we be content to receive vpon the physicians word, not only those things which we affect, but even bitter pills and unpleasing potions, which we loathe& abhor, because we know, his skill exceeding ours, he is much better able to direct us for the recovery of our health: then how much rather should we lay aside care, and rely vpon the allowance of our heavenly Father? how much rather should we trust this spiritual physician, whose skill and faithfulness never failed? We in our foolish appetite desire worldly honors, but he in his wisdom denieth them, because he knoweth they are but windy meats, which would not nourish our souls, but puff us up with pride; we affect worldly riches, but he withholdeth them, because he well seeth they would be a means to make us poor in grace, and as unfit to enter into the straite and low gate of heaven, as the camel into the needles eye; we dote vpon carnal pleasures, but he withholdeth them from us, because he knoweth that our licorous and greedy appetites would easily surfet of them, and so lose our spiritual health and strength, if not our bodily also: and therefore why should we not be contented to want these things, which if they would not bring more hurt then good, more loss then profit, our heavenly Father, and most cunning physician would never haue denied them unto vs. And this argument our saviour Christ useth to remove carking care, and work contentation, because our heavenly Father 
Matth. 6. 32.  knoweth better then ourselves of what wee stand in need. Secondly, let us consider, that as he best knoweth what is fit for us, so he is omnipotent, and therefore most able to supply it; and as he can give riches without contentment, so also is he alike able to give content without riches; for it is he himself rather then his gifts, that doth satiate the heavy 
Ierem. 31. 25.  soul, and replenisheth the sorrowful soul with ioy, as the Prophet speaketh. And these two things known and remembered, may make us rest with content vpon his ability to do us good; for if he knoweth what is best for us, and hath power also to give it, who can doubt of his sufficiency? But though he be God all-sufficient, and therefore able to provide for us, yet how may we rest assured that he will do it? Surely this is no less certain then the other; first, because his love towards us is infinite, as being our gracious Father in Christ, who hath loved us so dearly, that he hath given 
John 3. 16.  unto us and for us, his only beloved son, and that to suffer for us death, even that bitter and shameful death of the cross, that he might work the work of our redemption; and thus he loved us, not when we were friends and children, 
Coloss. 1. 21.  but strangers and enemies. From whence we may conclude with the Apostle, that he who hath given unto us his son, when we were in the state of enmity, cannot possibly 
Rom. 8. 32.  deny any thing which is good for us to receive, seeing we are now reconciled and become his friends. Secondly, his will is manifested by his manifold and gracious promises, whereby he hath undertaken to minister unto us all things that are good; so the Plalmist saith, that if we fear the Lord, there is 
psalm 34. 9.  nothing that is good shall be wanting unto us; and that the Lord our God is our sun and shield, who giveth grace and glory, and withholdeth no good thing from them that walk uprightly. Our saviour likewise hath promised us, that if we first seek the 
Matth. 6. 33.  kingdom of God and his righteousness, all outward things also shal be ministered unto vs. And the Apostle telleth us that we ought to be content with those things which we haue, 
Hebr. 13. 5.  because the Lord hath promised that he will not fail us, neither forsake us; if he had promised his gifts and not himself, 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 never fail, we should haue had little comfort or content in our disgrace, poverty and bitter griefs, because all these things haue left us; but when he promiseth us himself, that he will never forsake us, we can never haue just cause of discontent; because what is wanting in our outward estate, he is ready to supply by his inward graces, and able to make our little sufficient, as well as plenty, and even our nothing as good as all things.  
Seeing then our God in whom we trust, is so infinite in wisdom 
§. Sect. 9. That Christians may safely and securely rest on Gods providence.  and power, so infinite also in his love towards us, and no less gracious in his promises, then true in performance, as being truth itself, who cannot deceive, and his words, Yea and Amen: what foul shane were it for us who profess christianity, and by often instruction haue attained to the knowledge of these principles; not to rely ourselves wholly vpon him with full content, submitting our wills unto his will, and liking of that which best pleaseth him, seeing the very heathens, who were ignorant of this trust, and destitute 
Placeat homini quicquid Deo placet. Senec. epist. 74. Virum bonum necesse est summae pietatis erga deos esse, &c. epist. ●6.  of all these hopes and comforts, could yet resign themselves over to be ruled at the pleasure of their divine powers: so one of them saith, that that ought to please man, whatsoever pleaseth God: and again, It is necessary that every man that is good, should be of great piety towards God, and consequently that he suffer with a patient mind whatsoever happeneth unto him, knowing that it happeneth by divine providence which governeth all things. Neither in truth can there be a more effectual argument, to move us unto contentation of mind, and to bear whatsoever befalleth us with patience and comfort, then to consider, that God, who is in himself infinite in wisdom and knowledge, and unto us most gracious and merciful, doth so order and govern all things with his providence, that not so much as a sparrow can light on the ground, or an hair fall from our head, but as they are guided by it. Whereof it is that our saviour Christ 
Matth. 6.  persuading us to lay aside carking care,& to rest wholly vpon God with contentation of mind, doth chiefly insist vpon this reason, as being most powerful and effectual. For if there be no doubt to bee made either of Gods ability, or of his love; and if we certainly know that by his wise, powerful and most gracious providence, he appointeth, directeth and governeth al things whatsoever, which happen unto us, or any way concern us: then must we also necessary conclude, that all that befalleth us is for the best; and that the calling, state and condition wherein wee live, though in itself it may seem evil and full of misery, and were in truth so as it seemeth, unto other men, yet unto us it is of all others most good and profitable, seeing it is appointed and allotted unto us by God, whose infinite wisdom, power, truth, and love would haue disposed otherwise of us, had he not known this estate most fitting for us; and would not haue denied unto us any thing which our hearts desire, but that he knoweth that they would do us more hurt then good, and hinder, rather then further the eternal salvation of our souls. So the Psalmist telleth us, that those who fear the Lord shall want nothing; the which he limiteth and restraineth in the 
Psal. 34. 9. 10.  next verse, because we are ready to make our concupiscence, and not reason and truth, the measure of our wants, telling us that they shall not want any thing which is good; for otherwise, if God should bestow vpon us those things which he knoweth would be hurtful unto us, though they be good in their own nature, they would be evil unto us, and through 
Psal. 16. 6. Si nosti quod propter curam quam de nobis habet Deus, nobis largitus est, illud quoque intelligas quod propter eandem curam mensuram tribuit. Chrysost. in 1. Cor. 12. Homil. 29.  our abuse, of benefits become curses. And therefore whatsoever our condition or portion is, wee may safely conclude, that it is best for us, and say with the Prophet david, the lines are fallen unto me in pleasant places, yea I haue a goodly heritage; praising the Lord for that we haue, and not murmuring for that we haue not. For if wee know that for the care and love which God beareth us, he hath given unto us that we haue; let us know also that in the same care and love he hath measured unto us our proportion, which should make us rejoice in those things which we haue received, and not break out into impatiency, because something we desire is withheld from us; yea seeing the Lord keepeth nothing from us, but such things as he knoweth would be temptations unto sin, let us glory in these wants, and give thanks to God, that we haue not more gifts then grace to use them, nor received a burden above our strength.  
Yea will some say, but I see others whom God loveth abound 
§. Sect. 10. The reasons why the Lord giveth worldly things to some of his children and not to others.  in honours, riches and delights, who notwithstanding serve God faithfully, and employ these gifts which they haue received, to the glory of him from whom they haue received them; and why might not I also enjoying them be bettered and not hurt by them as well as they? I answer, that all are not of the like nature and temper, but as wee say, so many men, so many minds; by reason whereof it cometh to pass, that ones food is anothers poison, one mans raising is anothers ruin, and that which is most profitable for this man, is for another most pernicious. There is no wise physician giveth the same physic to all patients, or in the same proportion; but he fitteth it in quantity and quality to every ones need, giuing one pills to purge him, another cordials to restore 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 householder that particularly knowing the condition of his family, will provide for, and feed all with like food, or with equal quantity; for one loveth that which another loatheth, and this man ariseth hungry with that allowance, which would cause another to surfet with excess. And dost thou deny unto God that liberty of disposing unto every one that which best befitteth them, when as thou allowest it unto men? Shall the physician order his patients as he pleaseth, who often faileth in skill, and sometime in faithfulness; and shall not the Lord be allowed to purge or restore, wound or bind up, cautherize or heal, as he knoweth most fitting for his several patients, seeing he can neither err in knowledge, nor fail in love? Shall the householder haue leave to dispose of his own goods in his own family, who notwithstanding may be short in discretion, or partial in affection; and must the Lord bee stinted, so as he may not give according to his pleasure that allowance to every one which he knoweth most requisite, seeing his wisdom is infinite and his love 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 servile disposition becometh worse, and is onely mended with threats and punishments: vpon the one kindness worketh, vpon the other fear. This man is fit for employment when he hath well fed, another is so drowsy that he is good for nothing but to sleep. Now who is most fit to judge of thy nature and disposition, and accordingly to allot unto thee the most fitting proportion? Thou, who being blinded with pride and love 
jer. 17. 10.  ouerweenest thy gifts, and thinkest thou couldst well bear a sail, which in truth would overturn thee; or God, 
Heb. 3. 24.  who having made thee of nothing searcheth the heart and rains, and plainly seeth all thy secret thoughts and hidden imaginations, notwithstanding all those vailes which love hath cast over them? Thou desirest honours, but God knoweth that pride lurking in thy heart, would if thou hadst them, make thee insolent and the more ambitious; thou wouldest wallow in worldly delights, but God knoweth that thou wouldest dote so much vpon them, that thou wouldest neglect the joys of heaven; thou wishest to bee rich in goods, but God knoweth they would make thee poor in godliness: thou desirest health and strength, but God seeth they would make thy soul sick and weak, causing thee to bee the more secure, and to put the day of repentance far from thee. And therefore the Lord giveth thee contempt for honour to make thee humble, and fit by stooping to enter into the gates of heaven; he giveth thee miseries for delights, that being weaned from the world thou maiest hunger after his eternal joys: in stead of riches, he giveth thee poverty, that thy heart being empty of worldly vanities, may be filled with his graces; and for health he giveth thee sickness, that thou maiest daily cast up thine accounts, and be always ready when he calleth for thee to give a reckoning of thy stewardship.  
Yea but the Lord if he would, might haue made me honourable 
§. Sect. 11. The reasons why the Lord maketh not all his children rich in all worldly benefits.  and humble, rich and gracious too, he might haue given me abundance of his gifts, and a mind also to use 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 received these double gifts of prosperity and grace, but Gods sole will, it were sufficient to satisfy us, seeing they are his free and vndeserued gifts, which he may justly bestow where he pleaseth. For may he not do with his own what he will? or is our eye evil because he is good? Is it not enough for us to be seruants of his family, unless we be stewards and chief officers? should we not rather be thankful for receiving many benefits, then repined because wee haue not received all? doth it not suffice us that we are made partakers of his chief jewels, and are adopted sons and heires of our eternal patrimony; unless wee haue also seruants wages, and a large share in earthly trifles? and can we not bee content that the Lord hath given us leave to go to heaven, if wee may not also choose our way? But consider further that thou art not scanted of any thing thou desirest, because the Lord is niggardly in his gifts; for his bounty was such, that had it not been our own fault, wee might haue been partakers of all: for in our first creation he gave us grace and glory, virtue and happiness, abundance of his blessings, and holy wisdom and pure affections whereby we were enabled rightly to use them. But by our fall in the loins of our first parents, wee brought ourselves into the state of corruption, whereby wee lost all right both to spiritual graces and worldly blessings; and are wee not well though for a while wee haue not both, if the better part be restored unto us? By our sin we haue so disordered Gods blessings, and divided his gifts, that very seldom his spiritual graces and temporal benefits will rest together, unless by the supernatural and admirable work of his holy spirit they bee reconciled: and would wee daily haue God to do miracles by joining the height of prosperity, and the height of grace, and as it were heaven and earth in the same subject? again, consider that in this state of corruption, for the preserving of human society, it is necessary that there should bee some of mean quality, as well as honourable, poor as rich, weak as well as strong; and why should any think that the condition wherein God hath placed him, is not as fit for him as for another? for wherein hath he deserved better at Gods hands that he should prefer him? or what hath he that he hath not received? or why should any desire all, when as vpon examinatinon he shall find that he deserveth nothing? Furthermore, if it pleaseth the Lord, the more to manifest the glory of his wisdom and power, to cast us first down whom he meaneth to advance; to make contemptible, whom he purposeth to make glorious; to afflict with poverty and misery, whom he intendeth to enrich with eternal happiness, and to bring us to heaven as it were by hell gates; why should wee not willingly follow him even in the foulest way that will bring us to the faire iourneies end of ioy and blessedness? Finally, let us remember that the world was not made for our paradise, where we should haue all ioy without sorrow, and good without the mixture of any evil; but for our pilgrimage, where for sin we should be afflicted, tried and proved, that so through Gods free mercy being found fit, wee might bee received into our heavenly country, and there enjoy our happiness and fe●icity, without the disturbance of any misery. Lastly, let us consider, that God in his kingdom hath several rewards, though the same blessedness, and as it were crownes of glory, of diuers makings. he hath one reward and crown for the patient poor, and another for the bountiful rich; one for them who are humbly honourable, and another for them who are courageous in contempt; one for them who do 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 cheerfulness suffer here want, that there we may haue fullness; misery that we may find ioy; poverty that we may be enriched with these treasures; and ignominy and contempt, that we may receive this crown of glory. And this argument of comfort and contentation our saviour Christ useth: for having persuaded his disciples to rely on Gods providence without carking care, and promised that if they 
Luk. 12. 32.  would seek first Gods kingdom and righteousness, they should haue also worldly necessaries supplied unto them; because they were like to haue some small discouragement by their short allowance of these dersied benefits, he willeth them not to fear for al this, because it was their fathers pleasure to give them a kingdom.  
The next means to attain unto contentation, is to live 
§. Sect. 12 The 2. means of contentment is to lead a godly life. 1. Tim. 6. 6.  an holy and christian life, walking in the ways of Gods commandements, in sincerity and uprightness of heart; for first godliness must enrich us, before we can be content with that wee haue: first God must dwell with us by his spirit, before wee can be content to forbear the worlds company. Our hearts must be filled with better things, before wee can be willing to part with worse; they must bee enriched with heavenly treasures, before wee will leave immoderate seeking of earthly trash; they must be endued with knowledge, faith, affiance, hope, love and the rest of Gods sanctifying graces, before they can lightly esteem of honours, riches, and earthly delights: for having a natural appetite and hungering desires, either they must bee filled and satisfied with that which is good, or else they will with unsatiable longing affect and covet worldly vanities; like the stomach, which unless it be sufficed with wholesome food, will suck in the wind, though being full of it it is not satisfied, but rather tormented. again, if wee haue any true contentment we must haue it in the Lord, as hath been shewed; but there is no contentment to be had in God without godliness: for howsoever the Lord be infinite in wisdom, power, goodness, love, and truth, yet we cannot comfortably apply any of al this to ourselves, for our use& benefit; neither in truth do they at al appertain unto us, unless we perform such conditions as God requireth, loving, fearing, trusting in, and serving him in simplicity, sincerity, and uprightness of heart; seeing the Lord hath limited the promises of all his mercies to such as observe them. So the Psalmist saith, that nothing shall bee 
Psal. 34. 9. 10. and 37. 4. and 84. 11.  wanting which is good to those who seek the Lord and fear him; that if we delight in the Lord he will give us our hearts desire, that the Lord will bee a sun and shield, give grace and glory, and withhold no good thing from them that walk uprightly. So the wise man telleth us it is the good conscience which makes a continual feast; and that it is the fear 
Pro. 15. 15. 16.  of the Lord, which being put into the skole with a little, weigheth down in worth and weight all worldly riches and abundance. Finally, our saviour Christ telleth us▪ that wee shall haue from God a supply of all earthly necessaries; but 
Mat. 6. 33.  it is vpon the condition, that we first seek his kingdom and righteousness. Those therefore who perform these duties which God requireth, may with comfort and contentation of mind rest securely vpon his providence and promises, because they haue assured interest and title unto them; and they may joyfully submit their wills unto his, taking all he sendeth in good part, seeing his mercies are sweet, and his chastisements wholesome, and all whatsoever being foreseen and directed by his wisdom, ruled by his providence, and applied unto us in love, must needs turn to our good, and further our salvation. Whereas contrariwise those who li●e in their sins, and haue no desire to serve the Lord, can never haue this true contentation, because in the storm of troubles, they want this haven to flee unto, and in their wants cannot with comfort and assurance flee unto God for help, seeing they conceive of him as just judge, who will take vengeance on them for their sins, and not as of a merciful father, who will supply all their wants, seeing they live not like his children, but like his enemies.  
Lastly, if wee would haue contentation in all estates, wee 
§. Sect. 13. The 3. means is to think of our benefits as well as of our wants.  must as well haue an eye vpon those things which through Gods mercy we enjoy, as vpon those things which we want; and think as well what we deserve, as what we desire. For if we would consider that in our greatest wants we enjoy innumerable blessings of God, whereas our sins haue deserved, that they should all be taken from us, and his judgements and punishments inflicted, as a fit wages for our sinful service; then would we not be discontented for that we haue not, but contented with that we haue, nor repined for wanting some things, but rejoice that the Lord vouchsafeth us any thing. again, if we would but consider how many benefits we enjoy which others want, who are much more worthy; if we would look how many come behind us in rewards, that go far before us in desert; we would not through discontent make ourselves miserable, because we cannot be so happy as we desire; we would not fret because some go before us, but rejoice that we are preferred before so many; nor repiningly think Gods liberality scant and straight, because we haue not all, but rather admire and thankfully extol his infinite bounty, that he vouchsafeth unto us any thing, who haue deserved nothing: whereas if our finger be always vpon our sores, and our eye vpon our wants, never thinking what we haue, but what we desire; if we always look vpon those who go before us, and never cast back our eye vpon those that follow us; if we compare our wants with others plenty, and our miseries with their joys; never looking at that wherein they also are defective, nor vpon those evils, wherein they haue their share; then can we never want sorrow and discontent, because we are our own tormenters, nor live at ease with comfort and quietness, seeing we pick quarrels against our own peace, and whip ourselves with rods of our own making.  
And thus haue I shewed that our contentment is to be 
§. Sect. 14. That perfect and full contentation is only to be found in heavenly happiness.  found in spiritual and not in worldly things: but for as much as wee cannot here haue full contentment, because we are not full of grace, nor be thoroughly satisfied with spiritual things, because they are imperfect, and our desires also worldly and carnal; let us above all things labour to attain unto heavenly happiness, and to be partakers of those eternal ioye● which will fully satisfy without all loathing satiety, seeing by the infinite wisdom and power of God they are of such a nature, that their fullness is accompanied with a continual appetite, so as they do at the same time satisfy and inflame desire, provoke and quench the thirst, and so enlarge the heart perpetually, as that they also fill and content it; and whereas the worlds pleasures like chil-blanes in the feet, do itch and ache both together, and like the itch make us lose that pleasure by smarting, which we took in scratching; these heavenly joys bring fullness and perpetuity of content, without the mixture of any trouble: so the Psalmist telleth us, that in Gods presence is fullness of ioy, and at his right hand 
psalm 16. 11. and 36. 8.  there are pleasures for evermore; that we shall be satisfied with the fatness of Gods house, and that God will give us drink out of the riuers of his pleasures: for God shall be unto us all in all, 
1. Cor. 15. 28. psalm 17. 15.  and beholding his face in righteousness we shall be satisfied with his image, as the Scripture teacheth us: for what can suffice if God satisfy not, seeing he is infinite in all goodness, love, louelinesse, beauty, wisdom and all perfections? And therefore if we be once certain of these joys, though it be but by the assurance of faith and hope, we shall not mourn with discontent in the absence of worldly vanities, seeing we shall want them no more, if once this divine brightness hath illuminated our hearts, then we want the candle light when the Sun shineth. Now if we would attain unto this assurance of these heavenly joys, we must make Christ our way, for none climbeth thither but by this 
John 1. 12. 51.  ladder, and by a lively faith be engrafted into him, that so in him being reconciled, justified and adopted, we may being 
Rom. 8. 15. 17.  sons, be also heires of everlasting happiness; as also we must show the fruits of our faith in sanctification of life, seeing the Scriptures plainly teach us, that if wee bee not 
Rom. 8. 30.  sanctified, we are not justified, and if we be not justified, we shall never be saved, that without 
Hebr. 12. 14.  holinesse we shall never see God, that 
Apoc. 21. 27.  nothing unclean shall enter in thither, and that unless we be 
John 3. 3.  regenerate and born again, we can never enter into the kingdom of heaven: and therefore if we would be citizens of the kingdom of glory, we must first pass thorough the suburbs of grace; we must do God service, if we expect to receive 
Matth 20. 4.  wages; and 
Apocal. 3. 21.  overcome the spiritual enemies of our salvation, before we can receive the crown of righteousness, and triumph as conquerors in everlasting glory.   

CHAP. XX.  
Of the unprofitableness of worldly vanities, in comparison of Gods spiritual graces and heavenly joys.  
ANd thus haue I shewed the vanity of the 
§. Sect. 1. That there is no profit in worldly things, to those who set their hearts vpon them.  world and worldly things,& that by reason hereof they do not satisfy& content vs. The next argument which in my general division I propounded to persuade al to a just contempt of them, in comparison of spiritual grace and eternal glory, is their unprofitableness. The which also is a necessary consequent of their vanity: for because they are vain and worthless, therefore they cannot greatly profit those that haue them; whereof it is that the Wise man having shewed that all is vanity, presently infereth, 
Eccles. 2. 11.  that there is no profit under the sun. And holy Samuel exhorteth the people to serve the Lord with all their hearts, and 
1. Sam. 12. 21.  not to turn after vain things, which could not profit nor deliver them, because they were but vanity. And our saviour Christ telleth us, that it will not at all profit a man, though he gain 
Matth. 16. 26.  the whole world, if he lose his soul, as he surely doth, who more esteemeth gold then godliness, and setteth his heart more vpon these earthly vanities, then vpon God himself, and the eternal joys of his kingdom. So that these worldly things are like unto glittering tinsels, which make a glorious show, but being vain and worthless, serve to no good use, but make those that wear them the prouder only, and not the warmer, as equally letting in the outward wind that cooleth them, and the inward wind of vain glory, whereby they are swelled and puffed up; or like unto clothes full of massy gold, which adorn us unto others, but load us in our own sense; for howsoever worldly vanities make a goodly show to those who never had them, yet their owners find them vain and unprofitable, as being in their greatest need, rather cumbersome burdens, then sound comforts.  
But this will better appear in the special examples of 
§. Sect. 2. That worldly honors are unprofitable.  honors, riches and carnal pleasures: for what profit is there in vainglory, 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 extol and magnify us before men, as they abase and vilify us in the sight of God? And what will it profit us to be praised of men, when God and our own consciences shall condemn us, either because we haue compassed these honors by evil means, or sin in their fruition, by preferring them in our hearts before God and godliness? What will it avail us, if running ill in the spiritual race we haue the applause of the standards by; if the judge himself censure us as unworthy to receive the garland? It is not these waxed wings of mens praises, which are 
Nec lauds h●minum te leuant in coelum, nec vituperationes ind te deponunt. Ille videat qui coronat, ille sit testis à quo judice coronaris. August. in epist. joan. Tract. ●. Tom. 9.  ready to wind every way with the heat of their affections, and melt and vanish when the scorching▪ sun of affliction ariseth, that will carry us to heaven; neither is it their dispraises that can hinder us in our ascent, if we be supported with the wings of faith and a good conscience, much less pull us down again, when we are once seated on the throne of glory: and therefore foolish is our course, if we take more pains to seem good in show, then to be so in truth; to haue the commendations of men, then the testimony of a good conscience; and be more careful to be applauded of those, who must stand at the same bar, then to bee approved of our judge, by whom one day we shall be justified or condemned.  
Neither is there more profit in worldly riches, seeing as 
§. Sect. 3. That there is no profit in worldly riches. Luke 12. 15. Matth. 4. 4.  our saviour Christ telleth us, though a man haue abundance, yet his life standeth not in his riches; because as elsewhere he speaketh, man liveth not by bread only, but by every word which proceedeth out of the mouth of God. And though a man haue never so great store, yet he hath few privileges above him, who hath only necessaries, or some small competency: for as the Wise man saith, When goods increase, they are increased 
Eccles. 5. 10.  that eat them, and what cometh to their owners, but the beholding of them with their eyes? In which respect men abounding 
ubi ●ultae opes, multi etiam qui comedunt eas,& vsus quidem divitiarum apud al●os, diuitibus solum nomen cedit& solicitudo. Bernard. de conuers. ad clerico● Serm. cap. 12.  with wordlly wealth, haue that benefit by their riches, that stewards haue in a great family, by the great sums which are committed to their disposing, whereby( at least if they be faithful) they onely haue their care and pains increased whilst they make provision for so many mouths and bellies; and the greater and more difficult reckoning to make, when their masters call them to yield their accounts. For what are rich men but Gods stewards, who haue their abundance committed unto them, not to spend their superfluity in riot and excess, but to maintain and relieve their fellow seruants? and what in this regard do their great receipts profit them, seeing of all, they haue but meate for their bellies, and clothing for their backs, and of the rest must bee accountant to our great Lord and master how they haue bestowed it, when at the great day of his appearing he shall call them to a reckoning. Yea but being stewards they may allow to themselves a double portion; and all things coming through their hands, they haue more liberalll maintenance, and a greater share in those rich talents which are committed to their disposing. For example, they haue the privilege of full tables and dainty diet, of costly apparel, and soft beds; whereas the poorer sort haue scant and course fare, mean● clothes, and hard lodging. To which I answer, that these benefits are exceeded by the inconveniences which do accompany them; and though they were not, yet in the very fruition of these things, wherein they glory most, they haue little privilege above them who are skanted of them; seeing howsoever 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 daintiness of our fare, as in the disposition of those who sit at the table, seeing he who bringeth with him an hungry appetite 
Chrysost. ad pop. Antioch. Homil. 2. tom. 4  and good stomach, feedeth on his course fare with more delight, then he who is glutted with often surfeiting on his most costly cates, although his stomach bee whetted with great variety of meats, and innumerable sorts of alluring sauces. But herein the poor haue privilege above the rich, because their labour provoketh their appetite, which is satisfied at their meales without surfeiting, either because by reason of the scantness of their provision they cannot, or in respect of the coursenesse of their fare they will not exceed due measure: whereas the rich having their stomachs cloyed with insobriety and intemperance, into which they haue fallen, whilst their bewitching dainties, and variety of dishes haue alured them, by pleasing their pallet to oppress their stomachs, and wanting the means of labour and exercise to recover them; they haue still their hunger prevented with their provision, and so coming to their meales with cloyed appetites, they rather loathe then delight in their daintiest fare, and not knowing whether it were best to eat any thing or nothing of all their delicates, they inwardly fret that having so good meate, they haue no better stomachs; and repent of their last meales gluttony, not because they hate their sin, but because they haue lost their appetite, and now are deprived of all their pleasure, because they had then too much. Neither haue they any great benefit by their bravery above those that go in plain habits, seeing these no less then they attain unto the main ends of apparel, which are to keep us warm and to hid our shane; whereas they by their superfluity gain but more care and trouble, and by displaying these ensigns of pride, expose themselves to the scorn of their superiors, and to the envy of those who are of meaner condition and estate. Finally, they haue no great privilege above the poor in respect of their soft beds, rich coverings, and costly canopies: for whereas the chief use of a bed is to sleep in it, and take our rest; the rich do least of all attain unto it, though their lodging be never so easy and gorgeous, partly because their fullness and excess are as great hindrances to rest, as hunger and want, and partly because their heads are troubled about their riches, whilst they are thinking either of getting more, or of keeping and disposing that they haue; whereas poor men which lye harder, do sleep much more soundly, after their sober meales, and their daies labour. And this the wise Salomon observed: The sleep( saith he) of him that traveleth 
Eccles. 5. 11.  is sweet, whether he eat little or much, but the satiety of the rich will not suffer him to sleep. By all which it appeareth that riches do not greatly profit us, no not so much as in respect of worldly benefits. Yea( as one saith) it is well with us if we 
Sufficit vt divitiae non possessores perdant, vt non obsint satis est; nam prodesse nihil possunt. Aug. in Psal. 85. tom. 8.  do not receive hurt by their fellowship; it sufficeth that we be not made worse by them, seeing they cannot make us better. It is true indeed that they who abound in wealth haue fit opportunity and means of doing the works of mercy and of comforting and doing good unto many, but this privilege they haue above the poor, onely in manifesting the bounty and goodness of their mind unto 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 poor man, who wanting ability, is onely bountiful in his affection, and willing desire.  
Now if this be true of those rich men, who by their use of 
§. Sect. 4. That riches are most unprofitable to sordidous misers.  riches haue those usual comforts which they afford; then how much more is it verified of sordidous misers, who howsoever they abound with al maner of wealth, yet their riches are altogether unprofitable unto them? For whilst they think of gathering and scraping more and more, they forget to enjoy that they haue, and so of masters become only jailers and keepers of their wealth, having no use of it themselves, nor letting others use it; whereby it cometh to pass, that of all they haue they haue nothing, and yet are tormented with the want of all which they haue not. So that these are like him who was possessed with that unruly divell, or rather legion of wicked spirits, for this divell of sordidous 
Luk. 8. 27.  covetousness, will not suffer them to dwell in their houses, because they would not lose the hire; nor to eat meate, or wear their clothes, because they require cost, and hinder their bags from filling; but causeth them in frantic maner to break all bonds of common honesty, to toil and travell by sea and land, to run a thousand desperate courses, and to wound their heads with cares, and their harts with grief, whilst they are drawn on with hope to increase their wealth, and when with all this care and danger they haue attained to their desires, they haue no use or benefit of all that which with so great pain and peril they haue scraped together. Like unto them who being athirst, spend all their time in drawing water, and in filling their cisterns, but yet haue no power to drink, though all their vessels do overflow; wherein they commit that miserable folly which the 
Luk. 12. 20. 21.  rich fool in the gospel fell into, who though he had abundance of all things, yet never thought of enjoying any thing till he was ready to leave all, bidding then his soul to live at ease, to eat, drink, and take it pleasure, when as in the very same night it was taken from him. And this folly the son of sirach observed. Some man( saith he) is rich by his 
Eccl. 11. 18. 19.  care and niggardship, and this is the portion of his wages. But when he saith I haue gotten rest, and now will eat continually of my goods; he considereth not that the time draweth near that he must leave all these things unto other men, and die himself. Whereby it appeareth that abundance of wealth bringeth no true profit unto these misers, because they defraud their own souls, not suffering them to enjoy any thing they possess. And as Moses onely saw the land of Canaan, but for his sin was not permitted to haue any share or portion in it: so they haue for their miserable covetousness this punishment by God inflicted on them▪ that they shall onely see their goods with their eyes, but never enjoy them for their comfort▪ and that they shall coile and moil for their successor, oftentimes they not knowing who he shall bee, and receive no maner of benefit by their own labours, but as pipes keep none of the water to themselves that runneth through them, but convey all to their cisterns; so they are not able to retain any of the goods which they possess, for their own benefit and comfort, but onely serve as overseers to convey them to their heires; who for the reward of all their painful labour, do whilst they live grudge them their lives, as they grudge themselves all the comforts of life; and do not so much love them because they shall hereafter receive much by their care and provision, as loathe and hate them, because already they haue not received it; they standing in their way, and keeping from them that which they so much covet. And after their death commonly spend in riot and excess, that which they haue gotten with miserable niggardliness, seldom remembering their benefactors, unless it be to flout their folly, and inveigh against their sordidous avarice, the which they so much hate and abhor, having seen the wretched fruits of it in their progenitors, that usually they run into the contrary extreme, and become 
Si avarus es, non habes, si prodigus, non habebis. Ecclesiasticus 14. 4. {αβγδ}  as prodigal as they were niggardly, and so within a while haue not that in possession, which the other had not in use. So the son of sirach saith, that he who gathereth and scrapeth by defrauding his own soul, he gathereth for others, and they shall make good cheer with his goods. By all which it is evident that misers may get much wealth, but no gain or profit, great store of riches, but no goods; for that onely is good unto us, whereof we haue not the possession alone, but the use and fruition also, whereas, like their bags, they haue onely the keeping of their money, and haue no good, but great hurt by it, whilst( like them) they are worn out with care and labour, in getting and keeping it, and haue no comfort by enjoying it. And thus by this their miserablenes, they make Gods gifts to be no benefits, and turn his blessings into heavy burdens. So the son of sirach saith, that riches are not good to a niggard, and what should an envious man do with 
{αβγδ}. Ecclesiasticus 14. 3.  money? For that is only good and to be esteemed Gods blessing, whereby we receive good, and haue it in use and fruition, as well as in custody and possession: for so the Psalmist saith, When thou eatest the labours of thine hands thou shalt be 
psalm 128. 2.  blessed, and it shall be well with thee. And the Preacher teacheth 
Eccles. 2. 24. and 3. 12. 13.  us, that there is no benefit to man in all he enjoyeth, but that he eat and drink, and delight his soul with the profit of his labour, and that we haue this of the hand of God. And again, I know that there is nothing good in them, but to rejoice, and to do good in his life, and also that every man eateth and drinketh, and seeth the commodity of all his labour; this is the gift of God. Whereby he implieth, that it is a gift, and no gift, or a gift, and no benefit, when God bestoweth goods, and not grace to use them for good purposes, both by rejoicing in their fruition, and by employing pa●t of them to charitable and pious uses; yea rather the possession of riches without the use hurteth the owners, and not profiteth them, as being unto them heavy burdens, and causes of the incurable disease of greedy covetousness. So the Wise man saith, There is an evil sickness 
Eccles. 5. 12. 13. 14. 15. &c.  that I haue seen under the sun, to wit, riches reserved to the owners thereof for their evil; and these riches perish by evil travail, and he be getteth a son, and in his hand is nothing; as he came forth of his mothers belly, he shall return naked to go as he came, and shall bear away nothing of his labour, which he hath caused to pass by his hand? And this also is an evil sickness, that in all points as he came, so shall he go, and what profit hath he, that he hath travailed for the wind. Also all his daies he eateth in darkness with much grief, and in his sorrow and anger. Behold then what I haue seen good, that it is comely to eat and to drink, and to take pleasure in all his labour, wherein he travaileth under the sun, the whole number of the daies of his life which God giveth him; for this is his portion. Also to every man to whom God hath given riches and treasures, and giveth him power to eat thereof, and to take his part, and enjoy his labour, this is the gift of God. As though he should say, this, and no other: for as for riches without use, they are so far from deserving the name of blessings and benefits, that they are to be reputed curses and heavy judgements. So job saith of the wicked man, that in lieu of his sin he shal haue this punishment laid vpon him, that though he should heap up silver as the dust, and prepare raiment 
job 26. 16 7.  as the day: He may prepare it, but the just shall put it on, and the innocent shall divide the silver. And the Wise man teacheth us, that to a man that is good in Gods sight, he giveth wisdom, 
Eccles. 2. 26.  and knowledge, and ioy, but to the sinner he giveth pain to gather and to heap, to give him that is good before God; this also is vanity and vexation of spirit. And elsewhere, he that loveth 
Eccles. 5. 9. Chap. 6. 2. 3.  silver shall not be satisfied with silver, and he that loveth riches shall be without the fruit thereof. Yea so heavily doth this iudgement of God sit vpon them, that afterwards he preserreth untimely and abortive birth, before such a miserable and wretched life. And the son of sirach saith, that there 
Ecclesiasticus 14. 6.  is nothing worse then when one envieth himself, and that this is the reward of his wickedness.  
And thus it appeareth that riches are unprofitable to those 
§. Sect. 5. Of the unprofitableness of worldly pleasures.  who set their hearts vpon them: the like also may be said of carnal pleasures, which if they be over highly valued, and too much affencted, do us no good, but are as unprofitable as either of the other. And this the wise Salomon teacheth us by his own experience, for having sought to please himself with all manner of delights, and deemed no ioy to his heart which it could desire, concludeth at last that he could find no profit in any of them, but vanity and vexation of spirit. If 
Eccles. 2. 1. 10. 11.  therfore he who had al the delights which a great kingdom, a peaceable and prosperous reign, and abundance of all worldly plessings, were able to yield unto him, could not after he had tried many conclusions, to give his heart ioy and pleasure, find any profit in any of them: how unprofitable are our delights like to prove, who want these plentiful means wherein he abounded, and haue all our comforts crossed with many miseries, from which he was privileged? But if we would further consider, that that alone is to be esteemed truly profitable, which doth profit us in our place and calling, and advanceth the main ends at which we aim, we should plainly perceive how little profit there is in pleasure: for we are called to the state of christianity, to be the seruants and children of God, and the main end which we propound in all our doings and proceedings, is to glorify God in our own salvation, to finish our course with ioy, and to pass the time of our pilgrimage so in Gods fear, as that in the end of our lives we may arrive at our heavenly country, and inherit those eternal joys. But alas how little do worldly pleasures( especially when they are too much esteemed and affencted) in these respects profit us? How slenderly do they advance these ends and further us in this way; yea rather how much do they endamage us, and either slacken our place or quiter hinder us in this spiritual race? whilst being so besotted on these earthly delights, we never think of our heavenly joys, or spend that precious time in vain sports, wherein we should labour to furnish our hearts with Gods spiritual and saving graces, and attain unto certain assurance that we haue our part and interest in that eternal happiness; or finally, whilst being pampered with these worldly pleasures, we are made so pursy and short winded, that we can take no pains in running this spiritual race, but either sit down in the mid-way for want of spiritual strength, or being utterly discouraged and out of hope, of ever coming to the goal and obtaining the garland, return back again to the world that we may take our fill of pleasures, and glut ourselves with carnal delights.  
But concerning the hurt which we take by worldly things 
§. Sect. 6. That worldly things do not further the main ends at which we aim, as first they do not make us truly better.  abused through our corruption, I shall haue occasion to speak more hereafter; here onely I am to show that they are unprofitable: which that we may more clearly understand; let us further consider, that howsoever they may somewhat help us in some small trifles, and in attaining unto our ends in some base and slight things; yet they are altogether unprofitable in furthering our main ends at which wee should aim, as neither deriving unto us any great and desirable good, nor yet freeing or helping us in our greatest difficulties, and most heavy and dangerous evils. For first, these outward things do not impart unto us any essential goodness, or by having them, make us better then those that want them; they do not make us more esteemable in Gods sight, for he accepteth not the persons of Princes, and regardeth not 
job 34. 19.  the rich more then the poor, for they be all the work of his hands: neither doth he measure mens goodness by their goods, but by their godliness; for better( saith the Wise man) is the poor that walketh in his uprightness, then he that perverteth 
Prou. 28. 6.  his ways, though he be rich. They do not make us better in ourselves, for seeing they are not any way essential unto us, but outward accidents, we haue nothing added to our perfection, when we haue them, nor any thing diminished, when we want them; that which truly maketh us 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 excellency of the former consisteth in the perfection of reason, and of the latter, in true godliness; and therefore seeing these outward things neither make us more reasonable, nor yet more godly and religious, they do not at all make us better, our goodness consisting in those things which they further not: if therefore we excel in the use of reason, and in the knowledge and practise of true religion, our goodness is not impaired when all these fail us; but if we be defective in them, and be either foolish men, or lame and bastardly Christians, these outward ornaments will be but like gay hangings on rotten and broken walls, which commend us to the sight and view of others, but do not better us in ourselves, by stoping our breaches, and repairing our ruins: and as those who are sick of the dropsy, seem fat and in good liking to those who are far off; whereas it plainly appeareth to those who look vpon them nearer hand, that their beauty proceedeth not from the good habitude of their bodies, but from their fullness of humors, which is the true cause of their disease: so those who abound with these outward things, may seem better and more happy 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 spiritual sicknesses of their souls increased, and made more desperate and uncurable. Let us not therfore account ourselves bettered by these outward things, for thē our goods and goodness will both at once fail us, but by those things in which our excellency consisteth, and which being in us, and peculiar to ourselves, do make us justly 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 excellency is in his outward habit, and nothing in his person, and if another acteth his part better, he is preferred far before him, though he sustain the meanest and basest parsonage, because his worth is measured, not by his gay clothes, but by his excellency in his own faculty and profession. A surgeon is not commended because he goeth in brave apparel, but for his great skill in curing wounds; and the scholar is not magnified for his faire house, or full chests, but for his excellency in all maner of knowledge and learning: neither is the Pilot praised, because he hath a faire ship gilded with gold and well rigged, but for his skill in navigation, and care in using 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 leaves, strait body, and good timber; but for it fruitfulness in bearing good and pleasant grapes: neither is the horse bettered by his rich saddle, and golden trappings, seeing his goodness consisteth not in these things which may at night bee taken from him, but in his shape, strength, soundness, good place, and sure traveling. And so the excellency and goodness of a christian consisteth not in these outward things, as honours, riches, pleasures, but in the fruits of godliness, which he oftentimes beareth better, and in greater abundance when as he is pruned, and these outward superfluities taken away; not in his gay habit and rich furniture, but in his swiftness and sureness in running the spiritual race, which he commonly best performeth when he is lightened and vnloaded of this worldly bravery. If these earthly things would serve to enrich our souls with Gods spiritual graces, if they would purchase Christ, and procure for us the rich robes of his righteousness; 
Nemo vereatur qui argentum non habet; non quaeritur Christus argento said fide. Amb. de fide resurrect. Serm. 1. tom. 3. Esa. 55. 1.  if they would further us, and make us more courageous and constant in the profession of Gods truth, and in the practise of all christian duties, then were they indeed much to bee esteemed, as being truly profitable; but the base as well as the honourable, haue their part in the glad tidings of the gospel; and the poor as well as the rich; for Christ is gotten and applied by faith, and not with wealth, and his graces after which our souls thirst, are bought without money, as the prophet speaketh; and therefore the Apostle Peter in the abundance of spiritual graces, wanting these outward things, professeth, that he had neither gold nor silver. Neither 
Act. 3. 8.  do they enable us to make our christian profession in the time of danger, or embolden us to suffer for the testimony of the truth, nay rather wee are most cowardly in performing these duties, when we most abound with these earthly vanities; and when honour and riches are silent for fear of loss, poverty and meanness make a bold profession: whilst Nicodemus a great ruler stealeth to Christ by night, the poor fishermen follow him at noon 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, 
Mat. 10. 9. 10.  not onely the immoderate loving and desiring, but even the possessing of these worldly things, more then for necessary use were forbidden, because Christ knew well enough, that their possession procured love unto them, and their love wrought a fear of being bereaved of the things beloved, and this fear made them cowardly and backward in doing or suffering any great thing for Christ and the gospel.  
And thus it generally appeareth, that these worldly things 
§. Sect. 7. That we are ●ot bet●ered by honours, riches, or carnal pleasures.  do not better us in that which is best and most desirable; the which also might be easily shewed in the special instances of honours, riches and carnal pleasures; for these worldly honours being things outward and accidental, do no more better the persons of those that haue them, nor make them more eminent and high, in true worth and self excellency, then it increaseth a mans stature when he sheweth 
Chrysost. in Ma●. Homil. 59.  himself in the top of a three; and therefore as he were ridiculous, who being a dwarf, should boast of his tallness, because he hath gotten an high standing: so no less absurd were he to be esteemed, who being advanced unto eminent place of honour and dignity, should think himself bettered by this outward addition, being otherwise destitute of virtue, worth, and self excellency, the essential parts of true nobility. For without these he is bettered only in place, and not in person; and having aspired to that height, not by virtue and desert, but by the vanity and proud ambition of his heart, his highnesse of place may rather be ascribed to his vain lightness, then to his solid goodness, even as the chaff 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 wherein we are chiefly good, because these are inward and spiritual, and those external and accidental; in regard whereof one truly saith, that those who not having in them any good parts or self excellency, do measure their goodness by their goods, are like unto a penny purse full of money, which hath all it worth 
Master Greenham.  from that which it containeth; and therefore is contemned as a thing of no value when it is emptied of the silver. And in the same respect they are not unfitly compared to the sheep with the golden fleece, for when the skin was much sought after by all the gallants of Greece, the body in the mean time was contemned, and respected of none. Neither in truth doth this outward wealth make us better, and more esteemeable before either God or good men; if they be severed from the chief riches, spiritual grace, and true godliness. For job telleth us that God respecteth the rich no more 
job. 34. 19& 36. 19.  then the poor, and that he regardeth not our riches and our gold. The Psalmist saith, that a small thing to the just man, is 
Psal. 37. 16.  better then great riches to the wicked and mighty: and the Wise man teacheth us, that the poor is better who walketh in his uprightness, then he that perverteth his ways, though he be rich; and prefereth a poor and wise child, before an old and foolish 
Pro. 28. 6. Eccles. 4. 13.  king that will no more be admonished. And as God doth not regard any for their wealth; so neither do the godly value any according to their gold, but according to their goodness: for as one saith, it is not meet to despise the poor man 
Eccles. 10. 24.  that hath understanding, neither is it convenient to magnify the rich, that is a wicked man. So that riches are so far from being able to make us glorious in heaven, that they haue no sufficiency in them to make us honourable on earth; so far from commending us unto God, that they do not advance our worth and esteem in the iudgement of godly men. And therefore the Apostle james taxeth and reproveth those, who respected the persons of rich worldlings more then poor christians, or one exceeding in wealth, before another surpassing him in godliness; saying to the one because he hath 
Iam. 2. 1. 2.  a gold ring and gay apparel, sit thou here in a good place; and to the other because he is in mean attire, stand thou there, or sit here under my footstool; because having no skill in christian heraldry they took vpon them to dispose of places, seating him in a lower place who is of better descent, of a more noble house, better styled, and better mamnered, even a child of God, and heir of heaven, because of his plain habi●e; and advancing another of base quality, the child of the divell, and slave of sin, because he is clothed in rich apparel. And surely this error must needs be foul: for if riches will not give us precedence before those who are honourable in the world; if they will not purchase true nobility, nor place us in the seat of true honour; or if they do, yet this honour is esteemed base, as being tied to their wealth, rather then to their persons( for if every one account it base to haue all his esteem for his seruants sake; it is much more base to be esteemed onely for his money sake, which is of less excellency:) then how much less can this riches entitle us to the true nobility of a christian, which chiefly consisteth in virtues and true godliness, which are free gifts of Gods rich grace, and never to be bought for 
Esa. 55. 1.  any money? Finally, wee are not bettered by worldly pleasures in those main things wherein the goodness of a christian chiefly consisteth, we are not furthered by them in our course of godliness, nor made more zealous in Gods service; we are not by them weaned from, but rather wedded unto the world, nor helped forward, but rather hindered in attaining unto our heavenly joys; yea so far are they from bettering us in the best things, and advancing us to the fruition of spiritual grace, and eternal glory, that they do not better us in worldly things: for they do not prolong life but shorten it, nor preserve health but impair it, nor make us honourable, but disgrace us, nor enrich our estate, but rather impair and beggar it: how unprofitable and contemptible therefore are these vanities, which neither make us better to God, nor to the world; neither more honest in ourselves, 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 avoiding of our greatest evils.  
but let us descend to some particulars, and we 
§. Sect. 1. That worldly things help not to enrich our minds with virtue and Gods saving graces.  shall easily see, that these worldly things neither help us to the attaining of those things which are unto us chiefly good, nor to the avoiding of our greatest evils: they do not enrich our minds with true virtue, and Gods saving graces, they do not make us more humble, merciful, patient, zealous, nor any other way religious: yea rather doth not common experience teach us, that worldly prosperity is a stepmother to virtue, those being most destitute of it, who most abound in worldly things; and they most rich in spiritual grace, who are most wanting in them? Do we not continually see with our own eyes, that it is not those who are advanced to the highest honours, nor those who abound in wealth, and wallow themselves in worldly delights, that frequent the school of virtue and godliness, the Church and house of God; or if they do, are so apt to learn spiritual instruction, and to profit in the knowledge of Gods saving truth; but those who are of mean condition, poor 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 decrepit, sick, lame, and blind, do make more diligent speed, and go much faster to the Church of God, the spiritual market-place of our souls, wherein they are furnished with all virtues and saving graces; then those who ride on their footcloathes, 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 happiness. And therefore as sobriety and abstinence preserve our bodily health, and help to free us from those diseases which come of fullness and repletion; so the want or sparing use of these worldly things preserves the health of our souls, making them strong and vigorous in grace and virtue; whereas the glutting satiety of earthly vanities corrupts the mind, abates our spiritual strength, and filles us full of the corrupt humors of 'vice and sin.  
And as they do not help to sow in us inwardly the seeds 
§. Sect. 2. That worldly things do not make us more fruitful in good works.  of grace, so neither do they cause us to bring forth outwardly the fruits of godliness: for howsoever the ambitious man hath attained unto honors and preferments, whereby he is enabled to defend the weak and to shelter the poor under the shadow of his protection: yet either is his mind so wholly taken up with his purposes and plots of rising, that he hath no leisure to think of the poor, or scorneth to haue his thoughts fixed on such mean subiects, or finding some strong opposition, dare not be seen in the poor mans cause, lest crossing his compeers in their will, they should cross him in his next preferment; or finally, so spendeth his whole state in bribes, and wearieth all his friends in his own suits, for his further aduancement, that he hath neither will, leisure, nor means to do good unto any in distress, nor to relieve the necessities of those that are afflicted. So likewise they who set their harts vpon pleasures, though they abound in superfluity, yet are they most poor in charity, and in the works of mercy; for as they exceed in wealth, so also in riot and excess, and all they can rak together is little enough to minister to their voluptuousness, and to consume in pleasures: yea so wholly are they set on their delights, that they had rather spend many pounds in feasts and banqueting, in masks and shows, sports and pastimes, then to give a few shillings towards the relief of a poor 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 deny unto their never satisfied souls any one delight. Finally, if a man set his heart vpon the earthly Mammon, though he abound in wealth, yet is he sure to bee most poor in good works, though he flow in the plenty of means, whereby he is enabled to do good, and to exercise his bounty in the works of mercy, yet are his fruits and good works at the lowest ebb, because his covetous mind still maketh him beleeue that he hath never enough for his own store. And by reason of this unsatiable greediness, these rich misers are ever ready, like sponges, to suck up any gain and profit, but when they haue it, will part with none, unless they be pressed, and as it were crushed with violence or importunity. Though Nabal was 
1. Sam. 25. 2. 10. 11.  exceeding rich, and able to feast his followers like a King, yet it was neither the desert, nor humble suite of david that could obtain at his hands the least pittance of his abounding plenty. Though the rich man in the gospel took care 
Luke 12.  enough, and more then he needed, to fill his barns, yet so careless was he in doing good, that when his barns were over full, he rather resolved to enlarge them to his great cost 
Luke 16.  and trouble, then he would part with any of his store in doing ●he works of mercy, and relieving those who stood in need: and though dives went in purple and fine linen, and fared deliciously every day, yet could he not spare the very crumbs that fell from his table, to keep poor Lazarus from perishing with hunger. So that( as the son of sirach speaketh) If the covetous man doth any good, he doth it▪ not knowing 
Ecclesiasticu● 14. 7.  thereof, and against his will: and rather then he will part with his wealth to any good uses, he will part with his soul, and utterly abandon the means of his own salvation; as we may see in the example of the rich young man in the gospel, who heard Christ with so●e patience, till he  told him of parting with his goods towards the relief of the poor; but thē 
Matth. 19. 2●.  he goeth away sorrowful, because he could not save his soul, and reserve his mammon too, and desireth no further to haue part in Christ, or in his heavenly instructions. And this cometh to pass, because riches do naturally inflame the hearts of covetous men towards them; and love making them loathe to part with the thing loved, causes them rather to reserve their wealth with the hazard of their souls, then they will ascertain themselves of the least loss, by feeding the hungry, and supplying the necessities of those that want. In regard whereof these covetous wretches may be fitly likened to the mineral mountaines, which are full of gold and silver, but barren and unfruitful; for so barren he is in good works, that( as one saith) he never doth well but when he death, seeing then he hath an end of his unsatiable covetousness, and setteth at liberty those riches for the good of others, which were long enthralled in a wretched bondage: for whilst he liveth he will part with nothing which he possesseth, but rather then the poor shall share with him in any part of his superfluity, he will spend it on his back in excessive bravery, on his horse in rich furniture, yea vpon his senseless walls, and the very floor whereon he treadeth.  
Furthermore, these worldly things do not make those 
§. Sect. 3. That worldly things do not make them who haue them more merry and cheerful.  merry and cheerful, who most abound with them, if their hearts and affections be seated on them; he that doteth vpon honors, doth not so much ioy in twenty gotten preferments, as he doth fret at one missed, nor rejoiceth in that he is advanced before many, but is vexed because he seeth any preferred before him; neither is he so much cheered in his mind, because he hath the reverence and obeisance of cap and knee, from almost all men, as he is tormented if any one man wilfully denieth him that duty and observance which he expecteth, his proud heart making him beleeue that his worth well deserveth it. So when Haman being surfeited with ioy, in regard of the Kings especial favour, came forth and saw Mordecai neglect him, in the midst of his jollity 
Hester 5. 9. 10. 11. 13.  and gladness, he was filled with indignation, and like a forlorn man, full of discontent, he retireth himself home, and telleth his wife and friends of all his riches, glory, and special favours, which he had received both from the King and queen; but concludeth that all the honor which he had from all besides Mordecai did him no good, because he alone did not respect and reverence him. So what pleasure and delight hath he, who abounding in riches, doth set his hart vpon them, more then the poor man, who hath but a small competency, and only necessaries to relieve him? Yea doth not this man sleep more soundly, feed more savourly and with greater delight; look more cheerfully, and rejoice more hearty then he who is ouer-burthened with his abundance? For whilst he securely enjoyeth that he hath, and contenteth himself if he haue but necessaries to sustain nature, the other is not so much delighted with that he hath, as he is vexed because he hath no more; nor rejoiceth so much in that he is rich, as he grieveth to see any richer. And this maketh him to beate his brains, and oppress his mind, and spend his strength with worldly cares, and with multitude of business, either that he may get more, or at least safely keep that he already hath. And when in his great state any thing miscarieth, or he by any casualty sustaineth some tr●fl●ng loss, he eateth out his heart with grief, and is more fretted and vexed by losing that little, then he is cheered and delighted with all the rest which he still enjoyeth. In 
avarus pulchritudine coeli non delectatur, quia sibi non affert aurum, nec magnitudine& motu solis, quo●iam non immittit in d●mum suam aureos radios. Chrysost. in Matth. 26. Homil. 84.  a word, if a mans heart be set vpon covetousness, he taketh comfort and pleasure in nothing which doth not bring unto him some profit, nor in these things neither, if( as they seldom do) they do not in gain answer his expectation; he taketh no pleasure in beholding the heauens, because they sand not down silver showers; the sun in his chief glory delighteth him not, because it doth not shine with golden beams: yea he hath no comfort and ioy in God himself, no further then he expecteth from him gain and profit. Contrariwise, he spendeth his daies in murmuring and repining, always caring and fearing, and never being at rest: if there be faire weather, he strait complaineth of drought; if a little foul come, he saith all will be drowned and rotted; he is alike discontented with great plenty, and with great dearth; the one because he envieth his neighbour, the other because he feareth to want himself. And fain would he, if he could tell how, haue plenty in his own fields, and scarcity in other mens; superfluity at home, and dearth abroad, that he might sell his corn at the dearer rate. In respect of 
Aristonymus apud Stobaeum Serm. 8.  all which cares, fears, and griefs: the covetous mans life though he be never so rich, is compared to a funeral feast, which hath abundance of all things saving mirth and comfort. An example whereof we haue in Ahab, who though he possessed a kingdom, yet because he desired, and could not haue Naboths vineyard, was so far from rejoicing in all that he had, that he was even sick with grief, casting himself on his bed, and refusing his food, as though he had lost all, 
1. King. 27. 4.  whereas he onely wanted that which he never had. So that it is not a kingdom of wealth that will purchase to a covetous man a dram of pleasure, it being so ordered by Gods wise and gracious providence, that pleasures should not bee purchased with gold and silver( for then rich men would haue engrossed them into their own hands to sell them again at dearer rates) but rather he would haue them bought with the coin of labour and necessity, that the poor might haue a larger share in them then they who abound in wealth, and contrariwise hath joined grief, care and ●umbersome trouble with riches and abundance, that no man should immoderately desire them. So the Apostle saith, that the desire of money is the roote of all evil, which while some lusted after, 
1. Tim. 6. 10.  they erred from the faith, and pierced themselves thorough with many sorrows.  
Finally, even the pleasures of the world are voided of all 
§. Sect. 4. That worldly pleasures are voided of true pleasure and sound delight.  pleasure and sound delight; for seeing they chiefly consist in those things which delight the flesh, and satisfy the carnal appetite, they are seldom used without sin, which in those whose consciences are not quiter seared, hath such a sting accompanying it, that it marreth all their mirth, leaving after a short and vanishing pleasure( which a little while delighteth the eye, ear, and pallet, or at utmost reacheth no further then the throat,) much trouble and anguish of mind. For what is worldly pleasure, but as one calleth it, unpunished wickedness, which consisteth chiefly in marveling and riot, in fornication and uncleanness, in vain sights and 
Saeculi laeritia est impunita nequitia, &c. August. in joan. tract. 12. tom. 9.  shows, in gluttony and drunkenness; and this is the worlds delight, if impunity also be joined with it? Now seeing every one of us hath a law without us, forbidding and condemning sin; and a conscience within us accusing us as transgressors, and applying unto us those threatenings of heavy judgements which the law denounceth against sinners; therfore it is not possible for worldly men to take any sound and solid ioy and comfort in these sinful delights; but when they seem most jocund and pleasant, they rejoice( as the Apostle 
●. Cor. 5. 12.  speaketh) onely in the face, and not in the heart. And as the Wise man saith, their laughter is madness, like to the laughter of phranticke men, which is onely from the teeth outward, and not natural and kindly; or unto those who are tickled, which laugh in their torment, as though they were 
Eccles. ●. 2.  ravished with ioy, when as inwardly they are vexed, and not delighted. And as the mourning and sorrow of the faithful is not to be reputed any extreme and bitter grief, because it is mixed with so much ioy and comfort; and therefore the Apostle maketh it but a seeming sorrow: where he saith, As sorrowing, and yet always rejoicing: so contrariwise wicked 
2. Cor. 6. 10.  worldlings haue no true ioy in their worldly pleasures, which is proper and peculiar unto faithful men, in their honest delights, which are warranted by the word, and approved by their own conscience, but onely a counterfeit semblance thereof; so that it may as truly be said of them, as rejoicing, and yet always sorrowing: for they that laugh when 
Nulla verior miseria quam fa●sa laetitia. Bernard. tract. de gra●ia& lib. arbit.  they do evil, they laugh, but they rejoice not; and( as one saith) there is no truer misery, then this false ioy. Now if any worldlings boast that they securely enjoy their delights, without any such pangs and terrors, it is a manifest argument, that they haue a seared conscience and hard heart, and are given over of God to a reprobate mind, and to commit sin with greediness, till Gods wrath from heaven bee revealed 
Rom. 1.  against them? And consequently they of all other are 
August. enarrat. in. Psal. 67. tom. 8.  most sharply punished, when as they haue no sense of their punishment, and are most severely beaten when as they brag that they do not smart.  
Lastly, whereas it is one of the chief comforts in this life 
§. Sect. 5. That worldly things assure us neither of the love of God nor men.  to be in the love and favour of God and men, outward prosperity and abundance of these earthly things, assureth us of neither of them; for it is not a sign that wee are chosen of Christ, that the world loveth us, seeing it loveth onely his own, and hateth those who follow Christ. It is not a sign of our adoption when we flourish in prosperity, seeing the Lord chastiseth all those whom he loveth, and they are bastards 
joh. 15. 19.  and not sons whom he correcteth not; whereas contrariwise 
Apoc. 3. 13.  wicked men do most flourish in prosperity, as before 
Heb. 12. 6.  I haue shewed. It is no good sign that wee are in the way to heaven when we haue all wee can wish, and find all things about us pleasant and comfortable, seeing the Scriptures teach us, that those must first bee conformable unto Christ in sufferings, who afterwards must bee conformable unto him in glory, that the way to eternal happiness is afflicted and straite, and that by manifold tribulations we must enter into the kingdom of heaven. again, this state of prosperity assureth us not of the favour of men; yea rather it maketh us utterly uncertain who are our friends, and who are not: For they who flourish in the world haue many friends in show, and few in truth, seeing they are friends to their prosperity, and not to themselves, they honour their places and not their persons; it is the idol of wealth which the rout adoreth, and not the ass that beareth it; it is the honey of profit which these hungry ●lies haunt, and not the pot that keepeth it; which being clean washed, and the honey put into another vessel, they strait leave that, and as eagerly follow this. It is not the man but mirth which is affencted; and so long as they banquet, feast, and sport together, they make great love and friendship one to another; but let the bond of pleasure bee once broken, by want, or sickness, and these friends are straightway scattered. And yet are men so blinded with self-love, that being in prosperity, they think they haue so many friends as they haue flatterers; and howsoever their own hearts tell them, that they themselves fawn vpon many whom they do not affect, and bow unto a number whom they do not inwardly honour, and keep company with diuers, not for any great love to their persons, but because they are fit instruments of their pleasure and delight; yet such an opinion they haue of their own worth, that they do not once imagine that others pay them with their own coin, but verily think that they are in good sadness, though themselves iest, and that all the honour and respect, love and friendship which other men show unto them, is simplo and from the heart, though they know that themselves make as faire a show, and yet do but counterfeit and dissemble.  
And thus it appeareth that these worldly things do not 
§. Sect 6. That worldly things do not help to free v● from our greatest evils: as first they do not deliver us from dangers. 1. Sam. 12. 21.  profit, in helping us to attain unto those things which are most esteemeable. But besides they are alike unprofitable for the freeing of us from the greatest evils, and succouring and delivering us in our greatest extremities. So the Prophet Samuel calleth them vain things which cannot profit us, nor deliver us, because they are but vanity. For first, they do not free us from dangers, nor deliver us when we are fallen into them, only in the time of security and peace, they promise us immunity and freedom from perils, and in the time of danger they 'allure us to rely vpon them; but when we come into our greatest extremities, they prove but reeds and broken staues, which do not support us, but rather wound our hearts with grief, when as wee see ourselves forsaken of those things in time of need, wherein we placed our chief confidence. And as those who having fallen into the water, and are in danger of drowning, do as they are falling, or whilst they are floating on the water, catch hold on that which is next at hand, never considering whether it be sufficient to stay and hold them up; and so their support proving weak and rotten, faileth and falleth with them: so worldly men being ready to fall into the pit of danger, do suddenly catch hold of the weak and brittle stays of earthly things, because they are near them and subject to their sense and sight; but they fail in their greatest extremity, and notwithstanding any help which they will or can afford, they may well be drowned in a sea of dangers, and perish whilst they hold those too weak stays between their hands. And as they do not at al help us themselves, so do they disappoint and utterly deprive us of our chief hope& help which we should haue in God; partly whilst trusting unto them for deliverance, we either not at all, or but in formal and ●aint manner haue our recourse unto him, and crave his help, and partly because they haue made us so to offend and displease God, that he will not help vs. For when we haue in the time of our peace and prosperity given our hearts, which is Gods proper due, unto these earthly idols, and haue loved and trusted in these creatures more then in the Creator, never leaving them, or leaning towards him, till we haue plainly found their insufficiency and our own error; then though we call vpon God he will not hear us, though we fly unto him he will 
Iu●ges 10. 14.  not help us, but will in the time of our adversity leave us unto those idols for succour and deliverance, vpon which in the time of our prosperity we restend and relied; and suffer us to fall in our own ruin, which we haue brought vpon ourselves by our vain confidence: thus the Wise man telleth us, that he who trusteth in his riches shall fall; and job coucheth 
Prou. 11. 28.  both these together, showing that neither will the worldling pray, nor the Lord hear him in the time of trouble. What hope( saith he) hath the hypocrite when he hath heaped up riches, 
job 27. 9. 10.  if God take away his soul? will God hear his cry when trouble cometh vpon him? will he set his delight vpon the almighty? will he call vpon God at all times? So that( as one saith) in respect 
dives in conscientia securior dormit in terra, quam dives in purpura. August. serm. 112. T●m. 10.  of immunity from dangers, they may sleep more securely who are rich in their consciences, then they who are rich in these earthly vanities; for the all-sufficient God being the staff of their stay, upholdeth 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 falsehood 
Esay 28. 15.  our refuge, and under vanity are we hide: for the Lord will bring vpon them the evils which they feared not,& in their greatest extremity, he will make the cords of their confidence as weak as a rotten thread, exposing them to the laughter and scorn of all the godly, because they having left the Lord, their sure and sufficient hold, and restend vpon these broken reeds for help, haue caught a downfall through their own folly. So the Psalmist saith, that when God shall execute iudgment in the destruction of these wicked worldlings, the righteous shall see it and fear, and shall laugh at them, 
psalm 52. 7. 8.  saying, behold the man that took not God for his strength, but trusted in the multitude of his riches, and strengthened himself in his sub●tance: but I( saith he) shall be like a green olive three in the house of God▪ for I haue trusted in the mercy of God for ever and ever.  
Furthermore, the abundance of these earthly things doth 
§. Sect 7. Worldly things do not cure the body of sicknesses and diseases.  not cure the body of sicknesses and diseases, which not being removed make all the worlds comforts merely uncomfortable. It is not worldly preferments, nor the praises of men, nor the highes seat, that will cure the gout, apoplexy, consumption and the rest; it is not the cap and the knee, which will preserve them to whom these courtesies are done, from stooping unto sickness. It is not the honourable garter that will cure the gout, or the chair of estate that will help the ston and colic, nor the crown itself that will ease the head ache. Neither are riches more profitable for these purposes; for though a man haue goodly houses, rich furniture, great revenues, and abundance of gold and silver; yet all will not prevent the least sickness before it cometh, nor free him of it when it hath seized on him: yea rather they are causes of weakening the strength and impairing the health: for who seeth not by continual experience that the poor do much excel the rich; countrymen, citizens; and seruants their masters in health and strength, being much more able to endure hunger and thirst, heat and could, watching and painful labour; and to continue in these laborious employments without any great weariness, and with much chearefulnes, which in an instant would quiter tyre the other? And this cometh to pass, first, because riches do make men wanton and effeminate, whilst they ouer-tenderly look to their body, not suffering it to endure any hardness, but enuring it to warmth, daintiness, and ease, which in a while custom maketh so necessary, that they cannot want any thing which they haue before used without impairing of their health. Secondly, because either in getting, keeping, or disposing their riches or else by all these joined together, their heads are filled with cares, which will not let them sleep, nor take their ●est, without which health cannot long continue. So the Wise man saith, that the abundance of the rich will not suffer 
Eccles. 5. 9. 10.  them to sleep, whereas the labouring man sleepeth soundly, whether it be much or little that he eateth. And the Son of sirach 
Ecclesiasticus 31. 1. 2.  telleth us, that waking after riches doth pine away the body, and the care thereof driveth away sleep: This waking care breaketh the sleep, as a great sickness, breaketh it. Thirdly, they impair the health, as they minister food to voluptuousness whereon it surfetteth. In regard whereof one demandeth what we gain by our riches, but drunkenness, gluttony, and absurd pleasures of all sorts, which do more hurt and torment us, 
Chrysost. in Philip. 3. ser. 10.  then most cruel masters their slaves and bondmen. Lastly, they prepare the seeds for all sicknesses and diseases through their idleness; for making it not only a matter of ease, but of honor and state, to abstain from all labour themselves, and to do all their business by their seruants and deputies, they lose that needful exercise which preserveth health, and for want of stirring, suffer hurtful humors to increase and abound in them: neither haue they that stomach and appetite to their meat, which they that labour haue, but come to their full tables, with fuller bellies and cloyed appetites, and so either eat nothing, or that which is worse, against their stomacks. And whereas they who take pains need no other sauce but salt and hunger to sharpen their appetite, because exercise helpeth their digestion, and reneweth their hunger, which giveth a good relish to their coursest fare, and maketh it wholesome nourishment for their bodies: contrariwise, they who spend their time in sloth and idleness, wanting this help for their concoction, come to the table, having their stomachs full of the last meales crudities, which maketh them to loathe their greatest dainties, and so either to fast, or to replenish and cram their bellies with renewed gluttony. And as this abundance being usually ab●sed doth impair health, so being sick, it commonly doth not help us, but hinder our recovery: and whereas the poorer sort are much less prove unto sickness, or being sick, commonly need not the Physitians help, having only some kitchen physic, and known remedies, which being helped with the strength of their nature, do easily restore them to their health; the richer sort do more easily, and often fall into diseases, of which through their effeminate weakness, and want of natural strength they cannot recover; and therefore are fain to fly to the physician vpon every slight occasion, from many of which they receive 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 unto further torment, and to make their lives to become a prey. By all which it appeareth that riches do neither preserve health, nor cure diseases; yea rather it may bee truly said, that the walls of the 
Morborum d●micitium est diuitum aula.  rich are the chief harborrowes where diseases inhabit. For as worms soonest breed in softest woods, and cankers most commonly gull and fret the goalest trees, which are fullest of sap: so sicknesses most easily seize vpon such bodies as are made most soft and effeminate with ease, wantonness, and luxurious abundance; they having all diseases incident to others, common unto them, and certain kinds of sicknesses proper and peculiar to themselves, with which a man shall seldom hear that any poor man is troubled, as gouts, palsies, 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 being 
§. Sect. 8. Pleasures do not cure diseases.  immoderately loved, and excessively used, may well for the time delight the sick, but can never cure the sickness. Yea rather if we ask the physitians they will tell us, that as temperance and abstinence from these voluptuous pleasures is a special means both to preserve and recover health; so the overmuch use of them is the chief cause of all sicknesses and diseases, and a notable hindrance unto the recovery of our health, when by any other accident it is impaired. For as one saith, he that inureth a weak and sickly body to excess 
Lysimacus apud Plutarchum.  of voluptuous pleasures; is like unto him who launceth a leaking and rotten ship into the main, for they do not cure his maledies, but making open passages to let in a whole flood of more desperate diseases, they do in the end wrack and sink him. Hence it is that the Grecians( as one well 
Intem perantes {αβγδ}, valetudinarios {αβγδ} appellarunt. Clemens. Alexand. paedag. lib. 2. cap. 1.  observed) 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 between sickness and intemperance. The which as it is true of the immoderate use of all kinds of pleasures, so especially of those which consist in eating and drinking: for howsoever the sober and moderate use of meats and drinks is a means ordained of God to preserve and recover health and strength, and to affect us also with honest delights; yet when men set their hearrs vpon these pleasures, and place a kind of happiness in abundant and dainty fare, they impair their health, and bring vpon themselves innumerable dangerous and desperate diseases; for filling their stomachs with crude and indigested humours, and their heads with fumes: they within a while are vexed with migraines, palsies, consumptions, agues, gouts, and what not? so that dearly do they buy that short pleasure which they take in eating and drinking, which at the furthest extendeth but to the throat, whilst their diuers kinds of disagreeing meats being put into the same belly, do conflict one with another, and so ouerburthen and vex the distended stomach with their intestine dissension, that they occasion th●se voluptuous epicures to complain of the last meales plenty, or of the vnwholesomnesse or ill cooking 
Eccl. 31. 19. 20.  of some dish the next day; whereas they might more justly complain of their own gluttony and intemperance, which present discommodity is commonly attended vpon with grievous and tedious diseases, as I haue shewed. In regard whereof the Grecians fitly call gluttony the throat, or belly 
{αβγδ} & {αβγδ}. Sic Clemens. Alexand. paedag. lib. 2. cap. 1  frenzy; for what greater madness can bee imagined, then for a short and brutish pleasure to lose the comfort of continual health, and to sustain the torments of tedious sicknesses? Yea in truth these gluttonous epicures unwittingly deprive themselves of their main end, which is their pleasure: for as temperate diet and mean fare is the mother, not only of health, but also of delight; so contrariwise excess and satiety, as it is the cause of many diseases, so also of loathsome dislike; for where there is fullness 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 deprive men of health and delight; so also of life itself, whilst their epicurism and gluttony maketh way for diseases, and diseases for death. The which doth not alone seldom fall out by some rarehappening accident, but so frequently and daily, that wise observers haue not doubted to affirm, that many more haue died through gluttony, then by the sword. So the son of sirach saith, that by surfet many haue perished, but he that di●teth himself prolongeth his life. With whom another agreeing 
Eccles. 37. 30.  saith, that gluttony hath killed many, but spare diet none: wine hath hurt innumerable men, but abstemious sobriety no man; many haue lost their lives, or at least haue received 
Ambros. de Cain& Abel. lib. cap. 5.  their deaths wound even at their banquets, defiling their tables with their own blood, but not any haue miscarried with temperate diet. Yea howsoever famine is much more feared, yet in truth feasting is much more dangerous, both because innumerable numbers more perish by gluttony then by want, and also because it bringeth them to their journeys end by a much more foul and tedious way: for whereas famine riddeth men out of their pain in a few daies, this putrefieth and rotteth them as it were inch meal, and by tedious consumptions, and lingering torments, bringeth them at last to terrible, but yet often wished deaths. nevertheless such is the folly of the most that they flee famine because of his fearful visage, though few perish by it, and that by a more easy, or at least much more speedy death, and hug gluttony in their bosoms, because a short pleasure accompanieth it, though it bring innumerable multitudes to much more foul and loathsome destruction.  
And thus you see that these worldly things little avail us 
§. Sect. 9. Worldly things profit not in the day of Gods visitation.  when wee lye vpon our sick beds. But though they could profit us, for the curing of some ordinary and natural diseases, by procuring us physic and better diet, yet how unable are they to keep back old age, which is the next forerunner of death? For whilst these voluptuous pleasures, like strangers or enemies devour a mans strength, gray heires are here and there vpon him, and he knoweth it not; as the Prophet 
Hos. 7. 9.  speaketh in another matter. But though they could also stay the course of time,& we could by their help renew our age like the Eagle: yet what will they profit us in the day of Gods wrath, when he cometh in visitation to take vengeance on us for our sins? Surely then shall the rich man cast his silver into the streets, and his gold shall bee far off; his 
Ezech. 7. 19.  silver and gold cannot deliver him in the day of the wrath of the 
Zeph. 1. 18.  Lord. So the Wise man saith, that riches avail not in the day of wrath, but righteousness delivereth from death; and therefore 
Pro. 11. 4.  the son of sirach exhorteth us, not to trust in our riches, nor to say that we haue enough for our life: for they shall not 
Eccl●siasticus. 5. 1.  help in the time of vengeance and indignation. Finally, howsoever these worldly vanities do in the time of peace and security, like the ice bear us up, yet when the hot sun of Gods wrath ariseth they shall melt away, and leave us to sink in our greatest extremities: yea these earthly things shall in the day of Gods visitation, be as fuel to his wrath, and make it burn more hot against those who haue abused them unto sin. The greater honours that men haue, the greater shall be their ignominy and confusion of face at this day, if they haue not used them for the advancing of Gods glory, and for the countenancing and maintaining of virtue and religion, as also for the discountenancing and suppressing of sin and wickedness. The greater wealth they haue, the greater shall be their plagues, if when God cometh to visit, it shall be found that they haue not by these rich talents honoured their Lord and master, and comforted and relieved their fellow seruants, but haue consumed them on their own lusts in riot and excess. The more they haue abounded in voluptuous pleasures, the more shall they abound in pains; if in their mirth they haue kept no mean, and haue not onely recreated and refreshed themselves, but even surfeited in these carnal delights, feeding( like the rich glutton) deliciously, and going richly appareled every day; and 
Amos. 6. 4. 5. 6.  as the Prophet speaketh, drinking wine in bowls, delighting themselves with their sweet music, and stretching themselves on their ivory beds, but in the mean time never remembering the affiictions of joseph, nor relieving poor Lazarus with the crumbs of his table.  
But let it bee supposed that these earthly vanities could 
§. Sect. 10. That worldly things profit not at the hour of death.  preserve us in safety our whole life; say they were armor of proof to beate back the gun-shot of all evils whilst wee remain in this worldly warfare; yet what will they profit us when the hour of death approacheth? How vain and insufficient shall we then find them, to shield us from this last mortal stroke, yea to purchase a reprieue even until the next morning? For as they were no helps to our birth and being, so they shall bee no impediments to our death and ending. How truly may we then say to them, after that we haue our whole life relied on their help, as job to his friends; Miserable 
job 16. 2.  comforters are you all; seeing when we most need refreshing, they will not afford unto us any consolation: not unfitly in this respect compared to the brooks of Arabia, 
Mr. Greenham.  which are most dry when the passengers stand in most need of water: for when we are tormented with the pangs of death, and are terrified with the threatenings of the law, and vexed with the inward accusations of our own consciences, and affrighted with the apprehension of Gods deserved wrath, and assaulted with the subtle and strong temptations of our spiritual enemies; and besides our own griefs, see our friends weeping and lamenting about us, as being loathe to part, and yet unable to stay us; when these( I say) and many other vnauoidable evils haue beset us; what will it avail us, that we haue lead our whole life in flourishing prosperity, and abounded in all which our hearts could desire: seeing now they can minister unto us no help, in this our last and greatest extremity, but leave and forsake us 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 advanced to the chief preferments, and haue for small or no deserts been famous and glorious in the ears and eyes of men? Seeing, as the Psalmist saith, these mortal gods must die as a man, and 
Psalm. 82. 6. 7.  these Princes shall fall like others, and when the glory of their 
Psal. 49. 16. 17. 19  house is most increased, they shall take nothing away when they die, neither shall their pompo descend after them, but these honourable personages shall be like to the beasts that perish: and though they haue shined in glorious brightness, whilst the lamp of life lasted, yet if their light be not still nourished with the remembrance of their virtues, graces, and good deservings, it shall then go out and vanish away in smoke and stink: what will it profit us that we haue multiplied our treasures as the sands of the sea, seeing these golden rays shal thē set, and bring no comfort unto us in the night of death? How true 
Luke 12. 15.  then shall we find our saviour Christ, saying, that our life consisteth not in our riches and abundance? How easily then shall we subscribe to the saying of the Wise man, The treasures of 
Prou. 10. 2.  unrighteousness profit nothing; but righteousness delivereth from death? Thē shal we find the Prophets similitude fitted unto us: As the Partridge gathereth the young which she hath not brought 
Ierem. 17. 11.  forth: so he that getteth riches,& not by right, shall leave them in the midst of his daies,& at his end shal be a fool. What will it avail us that we haue al our barnsful, when as the same night 
Luke 12. 20.  our souls shal be taken from us? to leave rich chests behind us, and to take with us souls quiter empty of all grace and goodness? to bequeath much riches to the world, and to carry no good works with us to the seat of iudgement? what good will our wealth do unto us, which in all our lives we haue so dearly loved, as though it were this golden ladder which would mount us up into heaven; seeing at this fearful hour, Peters curse will accompany it; Thy money perish with 
Acts 8. 20.  thee; because we thought our heavenly 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 grief and heaviness? What pleasure shall we then take in merry company, when as now none but our mourning friends stand about us? Or in our former feasting, and delight in eating and drinking, when as our taste failing us, we can find no sweetness in our best dainties? Or what now helpeth it us to haue often heard melodious music, to haue seen many delightful shows, and to haue spent much of our time in vain sports and pastimes, when as being all passed away like a dream in the night, nothing tarrieth with us but pain, fear and anguish of mind? In a word, after we haue long tired ourselves in hunting after these worldly vanities, we shall then conclude that we haue spent our strength in vain, and in our hands haue found nothing: for then all these things being taken from us, we shall go out of the world as naked and bare as we came into it, having nothing of all which we possessed, but a poor sheet to cover us: and as the millstone which turneth about all day, grinding corn for others, and not for itself, doth at night stand in the same place where it was in the morning, and after that great plenty of grain hath passed by it, is emptied of all, having no good by the bargain, but to wear itself out for the profit of others; so worldly men in attaining unto earthly vanities toil themselves the whole day of this life, and when the night of death approacheth, they are in the same case that they were in when they began, and having now only their labour for their pains, they retain nothing of all that which hath passed through their hands, but are constrained to leave them to the world, from whom they first had them.  
Now consider further, that by reason of this relinquishing 
§. Sect. 11. That worldly things at the day of death bring much grief and bitterness.  all which they so well love, they shall not only at their departure bring no comfort, but much grief and bitterness. For seeing in the whole course of their life, they haue set their affections chiefly vpon them, therefore when they are constrained to leave them, they sustain no less sorrow, then if their hearts were pulled out of their bodies; and as impatiently bear this separation between themselves and their idols, as the ensuing separation between their souls and their bodies. Thus will the pains of death be doubled to ambitious 
Illi mors gravis incubat ● qui notus nimis omnibus ● ignotus moritur sibi. Senec. in Thyeste. Mors adest? magis quam morte mordetur avarus dives quod divitiae su● fient alienae. Chrysost. Homil. ad Pop. 65. Tom. 4.  men( who having spent their whole lives in making themselves known unto others, do die unknown to themselves) when as al their preferments forsake them which they loved, as well as their lives, and much better then their souls. Thus the rich man grieveth to part with his riches, as much as to part with his life, and is tormented as much that another must haue them, as that he must leave them: and thus the voluptuous man sorroweth, because he must now leave all his pleasant company, good fare, and delightful sports and pastimes, which all his life he hath loved much better then his own soul. Now the reason of this their double death, and extreme sorrow: is first, because they part with these things which their soul loveth, having no hope of obtaining better things after this life. For whereas( as the Wise man speaketh) the righteous hath his chief hope even in his 
Prou. 14. 32.  death: contrariwise, when a wicked man death his hope perisheth; 
Prou. 11. 7. job 27. 8.  and the hope of the unjust shall perish. And what hope( saith job) hath the hypocrite, when he hath heaped up riches, if God take away his soul? No marvell therefore if they sorrowfully part with their false idols, when as they haue no hope of enjoying the true God; and leave with grief worldly vanities, when they haue no assurance of heavenly joys. Secondly, this parting with the world and worldly things, shall be at that day most bitter and grievous, because when they forsake them, they shall leave that sin behind them, which hath been occasioned by them, either in their getting, keeping, or disposing them. For being stripped of al these things, nothing shall be left unto them but the gaules of an evil conscience, which in sense of smart shall then cry out vpon them, because they haue aspired unto honors by machiavellian policies, or haue not used their credit and authority, for the advancing of virtue and suppressing of sin; and haue made themselves rich with deceit and oppression, or haue not communicated their wealth to the relief of the poor, and the furthering of pious and charitable actions; and haue wallowed in carnal pleasures, utterly neglecting the means of attaining unto the joys of heaven. And thus sin shall accompany them when al things else shal leave them. And as Zophar speaketh, The wicked mans bones are full of the sins of his youth, and they 
job 20. 11.  shall lye down with him in the dust: with all which troubles, how miserablie is the soul of the wretched worldling troubled and tormented, when as he shal understand that in treasuring up these earthly vanities, he hath also treasured up vengeance against this day of the declaration of Gods wrath; 
Rom. 2. 5. 6.  and that through that narrow way which he must pass there is room enough for his sins to go with him, but no passage for these things which by his sins he hath compassed? for death like an inexorable porter standing at the door, will not suffer any of these worldly things to go with him, but being the worlds, to the world he must leave them. O how 
Matth. 16. 26.  true then will he find the saying of our saviour, What will it profit a man to gain the whole world, and to lose his own soul? How much would he give at this day for a good conscience, and to haue peace made between God and his own soul? How will he condemn his own folly for consuming his life and strength in seeking these worldly vanities which now must leave him, neglecting those heavenly joys which being once obtained, would never haue forsaken him? How much now doth he prefer a dram of grace before an earthly kingdom, and a few good works, before a world of riches? Finally, willingly now would he, if he might, exchange all his glory, wealth and carnal delights, with the scorn, poverty, and afflictions of the most contemned christian, so that also he might share with him in his hopes, and partake with him in those heavenly joys.  
But though these earthly vanities could profit us at our last departure, by sweetening death, and making his sting 
§. Sect. 12 That worldly things profit not after our separation.  less grievous, yet what good will they do us after our separation? Seeing now there is no difference between the rich and the poor, the king and the beggar; between him who languished in misery 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 between them after 
Ambros. lib. de Nabuth. cap. 1. tom. 4.  their death: all haue the like ingress and egress, when they enter into, and leave the world; alike in the womb, and alike in the grave. For open the earth, and see if thou canst discern the rich from the poor, or the noble from the base; saving that only there is this difference, that more perisheth with the one then with the other; the rich having a fairer tomb and finer sheet, or more sweet odours wherewith he is embalmed; all which are losses to the living, and not helps to the dead, seeing these good things are bereaved of their grace and sweetness, but do not enrich the dead corps with their virtue and excellency. Yea if in this life wee haue set our hearts vpon these vanities, esteeming and loving them better then God himself, his spiritual graces and heavenly joys; if unrepented sin haue accompanied them, either in their getting or fruition, then how unprofitable shall wee find them after death, yea how hurtful and pernicious to our wretched souls? For what will it avail us to bee extolled where we are not, and to be condemned where we are? to haue with dives rich friends on earth, which haue the command of whole riuers, and to be ourselves in hell fire, not being able to obtain a small drop of water with earnest entreaty? to haue left many delights behind us, and to haue nothing but torments with us? O how many worlds would a man in this case give for the redemption of his soul out of these hellish tortures, which he hath plunged himself into for the obtaining, for a small moment of time( as it were) a little handful of these earthly vanities? how much doth he now loathe those things which before he so much loved, seeing by woeful experience he findeth that they haue deprived him of those true and eternal joys, and haue been the occasions of his fearful condemnation?  
Finally, though worldly vanities should accompany us to 
§. Sect. 13. That worldly things will not profit us at the day of iudgement.  the grave, yet what will they profit us at the day of iudgement? for then we shall be examined, not how we haue flourished in the world, but how faithfully we haue served God; neither will the Lord our judge then consider how honourable we haue been amongst men, but how much wee haue honoured him, who hath caused us to bee thus honoured; nor what great offices we haue born, but how we haue discharged them; nor respect us according to our earthly preferments, but according to the measure of that glory which by them we haue derived to him, and of that good which we haue done to his church and the poor members of Iesus Christ, with that credit and authority wherewith God endowed vs. Then the Lord will not regard how many praises we haue had amongst men, but how praiseworthy we haue been in his sight; not how they haue magnified us, but how we haue magnified his glorious name; nor how many caps and knees we haue had from our inferiors, but how oft and zealously we haue humbled our souls, and bowed the knees of our hearts in praying unto him for his mercies wanting, and in praising him for his benefits received. Then will not our judge respect us for our riches which wee had in the world,( for he will not receive bribes, neither shall wee then haue any thing to give) but those at this day shall haue his favour, who haue abounded in the spiritual riches of his sanctifying graces; he 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 esteem us for our wealth, but for our good works; nor yet because wee in this life had abundance, but because wee did liberally bestow it in the works of charity and mercy, and spared for no cost to further all pious and religious actions; using like faithful stewards these rich talents to the glory of our master, and the good of our fellow seruants. Neither shall those who here hunted after worldly gain be respected because they seized on their prey, but he that hath followed after righteousness and 
Pro. 21. 21.  mercy, shall find life, righteousness and glory; as the Wise man speaketh. Finally, the pleasures of this life will then little profit us, neither will it avail us that wee haue had much ioy in the world, but ioy in the holy Ghost; not that wee haue abounded in worldly delights, but that our souls haue delighted themselves 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 bills of account, seeing wee shall be called to a reckoning how we haue gotten, kept and disposed them; which accounts if we cannot make even, either by showing how wee haue employed the talents received, or by laying before the eyes of our judge our acquittance and general pardon bought with Christs precious blood, and sealed unto us by his holy spirit, wee shall be cast into the prison of utter darkness, there to remain until 
Quae hic honorant, ibi on●rant.  we haue paid the utmost farthing. So that at this day those shall bee our burdens, which were here our honours; all our riches shall then be turned into debts, which wee must satisfy by ourselves or by our saviour, showing how wee haue laid them out in the service of our master, having his word for our warrant, or where wee are short in our reckoning pleading Christs payment. And for all our passed pleasures 
Eccles. 11. 9.  we shall, as the Wise man telleth us, bee brought unto iudgement. Then shall all that honour which we haue received of men, and haue not returned unto God, be imputed unto us as stealth and sacrilege. Then shall our riches which we haue hourded up, and not employed in the service of our master, and relief of our fellow seruants, bee accounted as 
Iam. 5. 3.  stolen goods, and the rust of our silver and gold shall bee a witness against vs. Then shall all our pleasures but aggravate our pains; if we haue not by them as by honest recreations, been better fitted for Gods service, but haue used them immoderately, spending a great part of our life in sports and pastimes. O then what will it avail us to haue been praised of men, God and our own consciences not approving us, seeing we shal not now be defended of men when God shall judge, nor delivered by them, when as he shall condemn us? What will it profit us to haue been rich in the world, when as being stripped of all, wee shall haue nothing left, but our sins and sores which they haue made in our consciences in getting or using them? Finally, what good shall our passed pleasures then bring unto us, when as having abandoned and left us, nothing remaineth of them but pollution and filthiness of soul, and the just wrath of God, whom we haue displeased by pleasing ourselves with these wicked delights? or in a word, what will it profit us to haue gained the whole 
Mark. 8. 36.  world, and to haue lost our own souls?  
Seeing therefore these worldly things profit us not, either 
§. Sect. 14. The conclusion persuading to seek after Gods spiritual graces, and heavenly joys; which alone bring true profit.  as means to procure our chief good, or to free us from our greatest evils. Seeing they do not inwardly enrich us with virtue and saving grace, nor outwardly by good works; seeing they do not bring unto us true delight and comfort, and neither assure us of the love of God, nor favour of men. Seeing they do not free us from dangers, nor cure our bodily diseases; nor yet preserve us in the day of vengeance from Gods deserved plagues; nor minister unto us any true comfort or help at the hour of death, after death, or at the day of iudgement: therfore let us not any more ouerualue these unprofitable trifles, nor set our harts and affections too much vpon them; but rather let us esteem, affect and seek after Gods spiritual graces, and heavenly joys, as being alone truly profitable, and nothing else in the world without them. Let us delight ourselves in hearing and meditating in Gods word, and vpon our own experience we shall conclude with the Prophet david, that the law of Gods mouth is 
Psal. 119. ●2. 1. Tim. 6. 6. and 4. 8.  better unto us, then thousands of gold and silver. Let us labour to enrich our hearts with godliness, which as the Apostle saith, is the greatest gain with contentation: for it is profitable for all things, as having the promises of this life and of the life to come; the former to sustain and comfort us for a time, because God promiseth us his help, the latter to satisfy us for ever, because he promiseth us himself. And if the profit of these spiritual graces do not fully content us, by reason of their imperfections and our own corruptions, let us labour to attain unto assurance of heavenly happiness, where we shal be perfect both in grace and glory. Let us affect those eternal honors which are accompanied with all good, and freed from all evil: Let us lay up our treasures there where neither theeues can steal them, nor fire consume them; let us labour after those everlasting joys which will fill us with pleasure, and more profit us then the worlds monarchy: which if we once possess, though it be but in assurance of faith, we will easily in comparison thereof, not only contemn these earthly vanities as base and unprofitable, but also abhor them as loss and disadvantage, when they are the divels wages, hiring us by sinning to hazard this happiness, or his alluring bai●s to wean our hearts and affections from these heavenly excellencies.   

CHAP. XXII.  
Of the manifold miseries which do accompany worldly vanities, in the whole course of mans life.  
ANd thus haue I shewed the vanity and unprofitableness 
§. Sect. 1. That all worldly benefits are embittered with manifold miseries.  of these worldly things, which were sufficient to wean our hearts from them, though there were no other reasons: for who would affect these worthless vanities, which neither satisfy, nor profit those that haue them? But though it should be granted, that they were not thus vain, but in their own nature of some worth; say that in themselves they were profitable, and therefore to be desired; yet let us further know, that they are so mingled with miseries, and so distasted with the bitterness of adherent evils, as that there is no reason why we should much esteem them, or set our hearts vpon them: for let us put into the one school, those things that we think worthy the name of good, which is to be desired; and into the other, the miseries, evils, inconveniences, and discontentments which always do accompany them; and we shal find that there is no proportion, between the huge heap of the one, and the little grain of the other, between the ocean of misery, and small drop of true delight and happiness. It is true that this notable hypocrite the world is always ready to deceive us, by promising unto us excellent benefits, and things sincerely good, without the mixture of any evil; but when it cometh to performance, behold it tempereth a dram of honey with a pound of gull; it promiseth all good, but it payeth us with evil, or at least mixeth it with so little good, that it serveth but to give us a more quick taste and true relish of these evils which accompany it: it promiseth life and payeth death; it proffereth ioy, but behold it giveth sorrow; and commonly if we haue but one good meal of delight and comfort, we must walk in the strength thereof many daies, and having nothing to seed vpon but trouble and discontent, lose all that former pleasure many times over, with griefs and crosses, before our comforts be again renewed. And thus doth the world, like a stately built sepulchre, make unto us outwardly a goodly show, though there be nothing within but rottenness and putrefaction; and like a subtle merchant, it offereth us a good sample of bad wears, and outwardly presenteth to our view the best end of the stuff, whereas the inmost and middle parts are course and slight; and placeth the purest and choicest commodities in the vpper part of the vessel, whereas in the middle and the bottom, it is mixed, counterfeit, and purposely falsified to deceive vs. Neither in truth is it more apt to deceive, then we to be deceived; for as those who are born in a mill are so well acquainted with noise, that it little disquieteth them; and as they who are bread and brought up in a prison, are not much troubled with their restraint, nor offended with their little light, not grieved to carry their gives and bolts; yea contrariwise, when their irons are but a little lightened, they are comforted and refreshed, as though they were set at liberty, and think a little bettering of their scant& hungry meales, a great feast and dainty banquet: whereas those who haue been brought up in great plenty and full liberty, sorrow at the others joys, and are tormented with grief, in the midst of their wretched comforts. So because we are from the first moment of our birth brought up and enured to this noise of miseries; because we had our first being, and breeding in this wretched prison of the world, we are ready to love and rejoice in our little enlarged imprisonment, as though wee had attained unto perfect liberty, and to account our least miseries our greatest happiness: whereas if either with our first parents we had ever tasted of the joys of Paradise, or had but only in vision with the blessed Apostle, the least glimpse of our heavenly glory, the worlds greatest liberty would appear to be a thraldom, and his most delicious sweets would be as bitter as gull, and as loathsome to our taste as the infusion of worm wood, yea in truth as the chemical extraction of Colyquintida.  
But the miseries of the world and worldly things may be 
§. Sect. 2. The miseries of worldly things shewed by testimonies.  more clearly shewed, by considering the testimonies of those who haue spoken vpon their own experience, and as they haue been guided by Gods Spirit, which can neither deceive nor be deceived; as also by insisting in some special instances of these miseries, wherewith all men generally are acquainted. The holy Patriarch jacob speaking as he had found by lamentable experience, telleth Pharaoh, that the 
Genes. 47. 9.  daies of his life had been few and evil: and this job enlargeth to all the sons of men, saying, that man who is born of a woman, 
job 14. 1.  is of short continuance and full of trouble: yea the Wise man himself who had taken the deepest draft in the golden cup of the worlds prosperity, even after he had glutted 
Eccles. 2. 13. 23.  himself with voluptuous pleasures; concludeth that all is not only vanity, but also vexation of spirit, and that all mans daies are sorrows, and his travail grief, so that his heart can take no rest, no not in the night, which time is purposely destinated to rest and quietness: and elsewhere he affirmeth, that the misery of man is great vpon him. With which heavenly 
Eccles. 8. 6.  oracles of divine truth, agree the manifold testimonies of the wiser sort of men. The son of sirach saith, that great travail is created for all men, and an heavy yoke for the sons 
Ecclesiasticus 40. 1. 2. 3.  of Adam, from the day that they go out of their mothers womb, till the day that they return to the mother of all things. Namely their thoughts,& fear of heart,& the imagination of the things they wait for,& the day of death. From him that sitteth vpon the glorious throne, unto him that is beneath in the earth and ashes. From him that is clothed with blew silk and weareth a crown, even unto him that is clothed in simplo linen: wrath and envy, trouble and unquietness, fear of death, rigour, strife, &c. With him agreeth another, who was herein more wise and learned, because he saw and acknowledged his own ignorance; O Lord my God( saith he) this life present is full of labour and 
Idiota inter orthodoxogr. de patient. verae contemplat. lib. cap. 2.  tribulation, as being lead with bitter mourning, and lost with brackish tears; yea so great is the affliction of this wretched life, that it deserveth 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 cumbersome crosses, and cause of grief. Behold( saith another) the world in passing by troubleth us, and yet we love it; it deceiveth us, and we account it faithful; it killeth us, and yet as life itself it is affencted and desired; it windeth from us, and we embrace it. O 
August. Tom. ●0. Serm. 31. de ●allacia mundi.  defiling world, how wouldest thou ravish thy louers with delight, if thou didst flourish? but flourish thou dost not; seeing thou hast no sincere ioy, or stable constancy, but thy hony and sweetness hath it bitterness, false delights, certain grief, uncertain gladness, hard labour, fearful rest, replenished miseries, and an empty hope of happiness. And elsewhere, This present life is frail and miserable; uncertain, 
August. ad fratres in eremo. Serm. 67.  deceiving, and unsatiable: we are born in pain and sorrow, we are nourished in misery and difficulty, we live in labour and die in grief; and in the end( which is most to be lamented) if we depart impenitent, we plunge our souls into perpetual torments.  
But this misery of mans life will better appear, if we consider 
§ Sect. 3. The miseries of mans life in respect of sin.  it in the parts thereof, which are chiefly two, sin and punishment; for the former, we are even in our first conception, so wholly defiled with that corruption of nature which hath been derived unto us from our first parents, that we are onely alive to sin, but dead to grace and all goodness; unable so much as to move in the way of righteousness which leadeth unto life, although we run with headlong hast in the way of wickedness, which bringeth those who go in it, to perdition and eternal death. And from this fountain of original sin, issue the poisonous streams of actual transgressions, whereby wee break continually, through the whole course of our life, all the commandements of almighty God, omitting the duties which he hath commanded, and committing the sins which he hath forbidden. In which misery of sin we are wholly plunged before we are called and converted unto God, committing all maner of wickedness with full swinge& consent of will, delighting ourselves and rejoicing in our rebellion; by reason whereof wee are naturally strangers and enemies unto God, subject to his wrath, to the curse of the law, and to al those fearful plagues and punishments, which therein are denounced against transgressors, the slaves of sin and Satan, and heires of eternal death. Yea and after wee are converted unto God, the flesh continually lusteth against the spirit, and the corruptions of 
Rom. ●.  nature remain so strong in us, that we cannot do the good we would, but the evil which we would not do, that do we. And as we are by this law of our members rebelling against the law of our mind, daily lead captive unto sin; so are we thereby in such sort disabled, that wee cannot, to the day of our death, offer unto God any one pure and perfect duty, without the filthy spots and stains of our corruption. Now what a misery is this, that we who were created Gods glorious creatures, according to his own image, to the end that we should serve him in holiness of life, should, as though wee had forgotten the end wherefore wee came into the world, neglect all duty to our Creator, and become voluntary slaves to sin and Satan, ready to do his will; though we haue nothing for our wages but eternal death? yea even after wee are called and reconciled unto God, how great is our misery whilst wee continue in this life, seeing wee are daily entangled 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 deserve a curse rather then a blessing, and punishment rather then a reward? What a misery is this, that after we haue with jacob prevailed with God, we should halt of our corruptions to the day of death; and after we haue broken out of the prison of Satans bondage, and shaken off the chains of his subiections, al our joints should be so stiff and benumbed, that wee should to the very end of life, lamely perform all holy duties, and halt like wretched creeples in the ways of God? Finally, that the more time is added to our daies, the more wee should add to the heap of our sins, and provoke our good God to just displeasure, who hath so tenderly loved us, that he gave his own dear son to death for the perfecting of our redemption?  
And this is the chief part of all our misery, as being that 
§. Sect. 4. That the things of this life are commended onely by necessity.  cursed fountain from which all the rest spring and flow; for by reason hereof all the creatures in the world are made subject to corruption, and being made for blessings, they are turned into punishments; and though outwardly they seem excellent and desirable, yet this hidden poison of sin secretly lurking in them, maketh us to cast them up with grief, when with great pleasure we haue swallowed them down. So that even those things which we chiefly affect are full of wretchedness, besides those innumerable miseries joined with them, which all taking notice of, do abhor and shun. And though the things we desire were freed from outward and accidental evils; yet themselves bring with them misery enough to make them justly loathsome to all that judiciously taste and relish them. For the chief goodness of these worldly things which we desire, consisteth not in any absolute excellency that is in themselves, but onely as they are present helps to free us for the time from the evils which we fear; and no other worth or esteem haue they but as they come commended by some urgent necessity: thus wee desire riches, not so much for any excellency we see in them, as because we fear and shun poverty; thus honours are esteemed, because we fear disgrace; thus meate hath onely so much goodness in it, as men haue hunger that feed vpon it, and drink hath it worth from thirst; thus summer is commended unto us, by winter, warmeth by our could, and the cool air, by intemperate heat. In a word, nothing in the world is esteemed good, but onely so far forth as it bringeth letters of commendations from necessity, and serveth as a present means to free us from some evil, and to make us less miserable. And if wanting the praise which need imparteth unto it, it offer itself unto us, it is unwelcome, and we forthwith loathe 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 drink be not commended by thirst, who regardeth it? If we haue more clothes laid on us when wee are hot enough, we esteem it a burden and not a benefit: If abundance of wealth were offered unto us, not having before any want of it, and consequently no desire, wee would not much value it: Finally, so much worth and esteem these worldly things haue, as we haue first want and misery. 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 enjoy them; he who is most hungry, hath also most pleasure by meate; he that is thirstiest, hath most delight in drink; and we must first want in state, or at least in mind, before riches haue any great welcome: yea pleasure itself hath no sweet relish till our appetite bee sharpened by the sharp sauce of misery and affliction, neither would any man think himself more happy for the acccesse of worldly things, unless it were for former felt, or future feared unhappiness.  
In which respect our life is most fitly compared to a continual 
§. Sect. 5. That mans life is a continual 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.  disease: for when we begin to live, we begin to be sick; and these worldly things which we so much esteem, are but medicines for our maladies, and plasters for our sores, which do not perfectly cure us, but onely give us some present ease. For in truth the diseases are natural, here ditarie, rooted in our first principles,& having settled themselves in our bones and marrow they are incurable. And therefore as that is esteemed the best medicine for the gout which removeth the fit, and that the best salve which keepeth the incurable ulcer clean and sweet: so those are esteemed best among worldly things, that for the present serve as medicines to ease our natural miseries, which it is altogether impossible fully to heal and cure. This will better appear if wee consider of some special instances; for what is hunger but a disease, which will consume a man in a few daies, like that called the wolf, 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 sickness, which because it cannot perfectly cure it, therefore it is continually applied to remove the fit, and to assuage the present pain? What is thirst but a sickness, which would soon dispatch us, unless drink as a physical potion did for the instant serve for a remedy? So what is watching but a natural disease? and what is sleep but the medicine, that for the time helpeth it? What is covetousness but the souls fever? 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 tympany? and what honours, but an instant refreshing, which for a while allaieth the grief, though it rather increaseth then abateth the swelling? What is voluptuousness, but as the Wise man calleth it, a merry madness, which hath some present comfort, by pleasures and delights? What is labour, but a sickness, which rest easeth? what standing, but an infirmity, which sitting mitigateth? and this also long used becometh of a medicine a disease, which another kind of disposition or placing of the body doth for the time refresh? All which though custom make them so familiar, that we do not take any serious regard of them, yet if we could possibly bee freed from them but one year, and live without hunger, thirst, could, heat, labour, concupiscence, we would account them as troublesone diseases, if again they should seize vpon vs.  
And thus ●an first made miserable by sin, doth but show 
§. Sect. 6. Of the loathsome satiety which man findeth in worldly things.  his wretchedness whilst he frolickes it out in the fruition of those things wherein he chiefly delighteth: and being sick of innumerable maladies, he is perfectly cured of none, but onely is eased for the time by often changing his miseries with one another, hungering and eating, and after eating, again hungering; interchanging waking with sleeping, and sleeping with waking, like a sick man turning from side to side, to find some short repriuall of his pain; or as if one should leap out of the scorching heat, into the chilling could, and often interchange the one for the other, accounting 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 happiness, and hath not fixed his heart on God and heavenly things, that he laboureth to haue them in abundance, which he hath no sooner attained unto, but he hath also the usual companion thereof, glutting satiety and loat●some weariness: and no sooner is he thus cloyed, but presently he seeketh to refresh his dulled appetite with variety and change; one while desiring motion, and another while rest, now affecting mirth, and soon after solemn gravity; in the night wishing for day, and in the day for night, in heat for could, and in could for heat; 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 satiety, when as he is always in the same motion, like the horse in the mill, and( as the Wise man speaketh) seeth no new thing under the sun. 
Ecclesiasticus 1. 9. §. Sect. 7. Of the adherent evils which are incident to mans life.   
But besides these inherent evils which make these worldly vanities so much desired, in themselves distasteful, they are conjoined and mingled with innumerable other miseries which adhere unto them; the which so far exceed in number, quantity and quality, all the earthly delights and comforts which we enjoy, as the brambles the roses, or the field weeds, the garden flowers. For who seeth not, yea who cannot speak vpon his own feeling experience, that no day passeth without a number of miseries attending on it, whilst either the evils we fear do fall vpon us, or the good things we hoped for fail us, and deceive our expectation, or the comforts which we presently enjoy are either indeed lost, or at least we in some danger, and fear of losing them? In 
Raro miseri● prodeunt incomitatae.  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 unto the billows of the sea, which without intermission come tumbling one in the neck of another, giuing unto us scarce time of breathing, till we rest in the haven of death. It is true that some of these miseries do one so much exceed another, that the less is swallowed up of the greater, like the riuers by the sea, and is not discerned, though if it came alone, it would force complaining: and so predominant are some griefs, that the lesser appear no more, then the Stars when the sun shineth, not that they are taken away, but because the greater working a more vehement impression, maketh us insensible of the less: yea so are we for our sins justly scanted of things truly good, that to make some little equality to our own comfort, we are fain to fill up the number by putting into the rank of good things, those which we think least evil, and things truly desirable failing us, to make choice of such as are least worthy to be refused. Herein behaving ourselves like unto politic Commanders, who seeing the army of their enemies far to exceed their own party in strength and number, haue, to fill up places, and to increase their multitude, made show of women in stead of men, and set up a far off on stakes puppets and skare-crowes for fighting souldiers, to dishearten the enemy, and encourage their own followers. So we being encountered with innumerable evils, and having few things truly good to refresh and cheer us against their assaults, are fain to make choice of shadows in stead of substances, and to make many things good only by reputation and imaginary esteem, which a a sound and unpartial iudgement scarce thinketh tolerable evils. Now if we further consider, that as our miseries do infinitely in number exceed our comforts; so also one of them is sufficient to infuse such bitterness into a multitude of our most desired delights, that we cannot relish their sweetness, that one ounce of this gull of misery, maketh loathsome a whole pound of our sugared joys, and that a small dram of this Colyquintida, is enough to distaste a whole pot of pottage, making it to savour of death; then how little sweetness of comfort must we needs haue, when as the part which we loathe and abhor, so innumerable degrees exceedeth that which we like and love? But who seeth not that one tooth aching doth more vex us, then the health of all the rest of the body can delight us? that we are more tormented with a small loss, then comforted with great possessions? that when but one friend of many is taken away, we haue more true grief 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 loved and desired, as we are displeased when we are cut short of our hopes, or are troubled and cumbered with some evil which we loathe and hate? and the reason is, because miseries do make a much deeper impression in us then our comforts, partly because they being in this vale of tears, as it were in their own place and element, haue more vigour and strength in them, one increasing the force of another, as diuers sticks in the same fire; and retain their own nature without alteration; whereas good things are more weak and feeble in this place of banishment, as being not proper to them, and lose much of their purity and virtue, through the mixture and tainture of adhering evils: and partly, because by reason of our unthankfulness, we are always ready to extenuate Gods blessings, and never almost think of them, but when they are taken from us; and contrariwise, if we haue the least spark of evil, we are apt and willing to blow vpon it with the f●ame of our impatiency, until we haue made it a great fire, which inflameth and consumeth our hearts with grief and anguish.  
But let us descend to some particulars, and for orders sake 
§. Sect. 8. Of the miseries incident to a mans state.  distinguish the miseries of mans life into some kinds; not that it is my purpose to speak 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 serve to wean our hearts from the world which aboundeth with such miseries; and to fix them on God his spiritual graces and heavenly happiness, which bring us sincere ioy, without the mixture of any evils. The miseries then of mans life either respect him generally, or his several ages and estates. The general miseries unto which mans life is subject, are either those which are his own directly, or else his friends, which are his by sympathy, compassion and fellow feeling. Concerning the former, if we do but take a slight view of those miseries to which our frail life is subject, we shall find that even a large world of wretchedness, doth overwhelm this little world of man, and that whether we respect his state or person. For first, unto how many miseries is man subject about his state, whilst he seeketh to preserve and maintain, or to advance and better it? with what painful labours doth he spend his strength in the works of his calling, that he may provide sufficient for himself and his charge, which dependeth vpon him? what cares, what watching, running, riding, buying, selling, ploughing, sowing, reaping, and turmoiling to get a poor living? And this misery Eliphaz pointeth at; misery( saith he) cometh 
job 5. 7.  not from the dust, neither doth affliction spring out of the earth; but man is born unto travail, as the sparks fly upward. With all which labours when as he hath worn out both body and mind, oftentimes for want of Gods blessing he hath no success, and hath just cause to complain, that he hath spent his strength in vain, seeing with all his industry and labour he cannot attain unto the things which he laboureth for; but notwithstanding all his diligence pineth with want, or having found that he sought for, how is he troubled in the possession, how grieved with his losses, whilst God blowing vpon that he hath, notwithstanding all his care and labour, it vanisheth like smoke, leaving him in poverty, who ere whiles was rich, and in contempt and disgrace, who not long since was respected and esteemed of all? again, how innumerable are our wants above all other creatures in the world,& what care and pains is required to make a supply, and to furnish us with necessaries and sufficiency? what ado to provide us nourishment, what catering and cooking, boiling, roasting, baking, saucing? and when it is set before us how ignorant are we of the measure of our own bellies, how hardly do we keep a mean in our diet, feeding sufficiently without surfeiting? What care and cost is required to furnish us with apparel, housing, lodging, bedding, and other furniture? What dieting and watching over our appetite that it do not make us over greedily to feed vpon that which we too sondly affect, and so impair our health? and being lost, what physic, medicines, bitter pills, and loathsome potions, cautherizing, cutting, launching, and plastering are we fain to use that wee may recover it? Whereas the brutish creatures either want not these things, or easily supply their need without care or labour. What lands and possessions are needful for mans use? what purchases, writings, conveyances, suits in law, troubles and contentions, to hold that he hath, and secure his right? It were infinite to particularize those things which man wanteth, all which are so necessary unto him, either in truth, or in his own opinion, that his life without them cannot bee comfortable; and look how much of them is lacking, and so much is detracted from his happiness, and added to his misery.  
Let us add to the miseries of state, the miseries of person, 
§. Sect. 9. Of the miseries incident to a mans person, and first in respect of his body.  and that both body& soul. The body of man is continually subject to many miseries; as hunger, thirst, heat, could, watching and weariness; and that which is more cumbersome and grievous then al the rest, unto innumerable sorts of sicknesses and diseases: for how many maladies are peculiarly incident to every time of the year; as spring, summer, autumn, and winter, to every country and region, sex and age? how many diseases which overthrow the health of the whole body, as plague, fevers, agues, consumptions, palsies and the rest; yea how many are incident to every several part, and as it were in whole troops attend vpon every particular member of mans body? surely so innumerable are they, that physitians to this day cannot discover, much less cure them; and howsoever they haue filled many large volumes with them, yet they come far short of their infinite number, though those which they haue already found, would make a man sick 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 over our health as may bee sufficient to preserve it from the violence of so many enemies which assault us on all sides, within us, without us, and round about vs. unto which we may add the tedious trouble and loathsome remedies which we are fain to use when our health is impaired, when as we are bound to forbear the things which wee chiefly desire, and to use those which our nature abhorreth, pining our bodies with abstinence, which were oppressed with fullness, and swallowing into our stomachs loathsome medicines, which wee haue first distempered with licorous meats. Whereby it is hard to choose whether the physic or disease, the medicine or the malady be the worse: seeing our cure itself is a sickness, our helps hurts, and our medicines torments; neither can we be delivered from our griefs, but by suffering more grief, nor free ourselves from these kinds of punishments, unless we be content to bee further punished.  
And these are some of those manifold miseries which are 
§. Sect. 10. Of the manifold miseries of man in respect of his soul.  incident to the body; the which are not more in number, or so grievous and pernicious in their nature and quality, as those which trouble and torment the mind. For sin is the sickness of the soul, and therefore look with how many corruptions it is infected, and with so many spiritual diseases 
job 8. 9.  it is endangered. The understanding is subject to the blindness of ignorance; so as we may say with the Prophet, 
jer. 10. 14.  that we are beasts by our own knowledge; seeing we neither know God, nor his will, ourselves, nor our own souls. Our wills are crooked and rebellious, and so whirled about with a wilful frenzy, as neither reason nor religion can rule or govern them. Our memories are subject to a spiritual lethargy, forgetting still what we should remember, and remembering what we should forget. Our consciences are either sick of the dead palsy, having no sense or feeling of Gods mercies or judgements; or else full of melancholic fears and terrors, sores and wounds, so as they are ready desperately to cry out, when they haue the least touch. Our hearts are the harborough of almost all diseases, there lodgeth the swelling tumour of pride, the wolf of ambition, the dropsy of covetousness, the madness of anger, and burning fever of furious reuenge. In it dwelleth our tumultuous passions, which continually rebel against reason, and deny subiection to God and his law; there is the seat of carnal love, which setteth the heart on fire with the thing loved, and vexeth it with continual torment when it cannot enjoy it; there dwelleth envy and hatred, the one tormenting a man with anothers happiness, the other turmoiling him in plotting and contriving his neighbours ruin, making himself presently miserable, because he 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 vanity; the other contracting and shutting it, that it may keep out all comfort and contentment, and both like rackets tossing a man interchangeablie the one to the other, till he bee tired, and even worn out with weariness. There harboreth hope, the great deceiver of mankind, which maketh him continually to expect better, though he still findeth worse; and causeth him daily to beleeue it, and to refresh his soul with false comforts, after it hath ten thousand times failed him, and innumerably often defrauded his hungry desires. And there also dwelleth fear, which maketh a man presently miserable because he seeth a possibility of future misery, and tormenteth him not onely by aggravating those evils which are present, but also by recalling those which are past, and by anticipating, and present apprehending those which are to come, many whereof are nothing so grievous felt as feared, and many never happening at all: and yet these false fears beget true sorrows, and cause no less grief though they never happen, then if they were already happened, killing a man with an empty sound, and as it were with paper-shot, and making him miserable in truth, because he is so in his own conceit. Wherein we are much more wretched then the brutish creatures; for they forget evils past, and fly from those which are present, and having escaped are secure for the time to come, quietly enjoying their present delights without any perturbation of future dangers; whereas fear maketh us to engross all griefs, and as though we could not be miserable enough with present evils, it recalleth those which are past, and layeth hold on those to come: and whereas it were our wisest course to fly our sorrows till they catch us, and to delay our misery, which we cannot wholly escape, that we may prolong our comfort as long as may bee; fear maketh us foolishly to run vpon our own ruin, and to meet our torments in the mid way, not staying for sorrows until they come, but wilfully sending for them with posting speed, and haling them into our hearts before their time.  
moreover, besides these miseries which accompany every 
§ Sect. 11. Of the miseries of man, through the contrarie●● and sight of his own passions.  single passion, those are no less grievous and troublesone, which befall us through their opposition and fight, not onely against reason, conscience and religion; in which conflict we are wounded notwithstanding our strongest and best approved armor, sometime with vain glory, sometime with avarice, sometime with voluptuousness, often with anger,& desire of reuenge, and not seldom with many other unruly& violent affections; but even we are no less turmoiled with that civil dissension,& intestine conflict which is among our passions& desires, the one against the other, which are so opposite& contrary among themselves, that no wisdom of man can reconcile them. whilst ambition haileth us into the seat of honour, fear pulleth us back, putting us in mind of the burden, and danger which doth accompany it, and whilst the former hath the vpper hand we condemn our cowardice, whilst the other wee exclaim against the mischiefs of ambition. So vainglory persuadeth us to procure at the dearest rates the praise of bounty, and to purchase the love of all that are about us; but covetousness checketh this motion, and will not hear of parting with riches to buy smoke, and yet after avarice hath shut the purse, pride, whether it will or no, doth again pull it open. So voluptuousness enticeth us to follow pleasures, but desire of profit opposeth against it, telling us how foolish it is to spend vpon the stock, and how unseasonable those pleasures are for time of strength, which is allotted to industry and labour; and yet when we haue put our hand vpon the plow, pleasure clapping us on the back, maketh us look behind us, and leaving our profit to follow our delights. Thus we desire the ease of a solitary life, but loathe, neglect and contempt, and are in love with the respect that accompanieth action, but hate the care and labour. Thus we desire the multiplication of our yeeres, but fear old age and death, as though we would be always traveling, and never 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 haven unto which we ●aile, and the journeys end unto which we are always traveling? Thus we love learning and wisdom, but loathe the pains of study and observation; we desire to be rid of the tedious troubles of life, but presently unsay that wee haue said, being encountered with the fear of death. And finally, we are ravished with ioy when we think of the fruition of God, and the kingdom of heaven, but when we hear that we must sell that we haue, and give to the poor, forsake all, take up our cross and follow Christ, we go away sorrowful; we would be conformable unto Christ in glory, but not in his sufferings, and sit vpon his throne on his right hand and on his left, but we cannot endure to drink with him in the cup of affliction: and to conclude, we do not sooner with one affection desire any thing, then we are strait ready to vnwish our wishes, by reason of some inconveniences which cross another.  
And thus haue I shewed the manifold miseries which are 
§. Sect. 12 Of the miseries of mans life in respect of his friends.  generally incident to mankind, in respect of themselves. From which if any pled immunity, and that he hath not yet drunk of this bitter cup, let him know that he is only reprieved and not acquitted; and howsoever 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 sailing in this world, as it were in a sea of miseries, he may for a time escape the tempest, but never the fear and danger; and that these miseries which are incident unto all, may happen unto any, though they be not yet happened: let them call to 
Cui●●s potest accidere quod ●uiquam potest.  mind, that commonly after a faire summer, followeth a ●oule winter, and a blustering storm after a sun-shine calm; that prosperity and adversity haue their changes, and that no man but the true Christian can be said to be happy before his death. But besides these miseries which respect a mans self, there are innumerable more which respect his friends; and to say nothing of false and pretended love, whereby men prove most pernicious enemies, whilst they profess the greatest friendship; to say nothing of the breaches, fallings out, and hot contentions which sometime happen between those who are coupled in the nearest bond of amity; and to pass by all those discontents which are caused through the default of any party: how many are the miseries which accompany true friendship, even when it is most wisely entertained, and religiously observed? For who can see his friend thunder-strucken, and not tremble at the blow? who can behold him plunged into any misery, and not in compassion, and fellow-feeling communicate with him in his griefs? who sorroweth not at his friends losses; who groaneth not in his sickness, and bleedeth not at his wounds? Or though any man should be so happy as to haue his friends also exempted from these miseries, or so potent to deliver them; yet how is he afflicted with his death; grieving with so much more sorrow, by how much he was more worthy of his love; and never rejoicing 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 somewhat cased with the contrary comforts, yet considering that the griefs of this life do so far exceed the joys, and the crosses and affliction, the profits and delights, therefore it must needs follow, thath he who hath most friends, communicates in most miseries, and by compassion and fellow-feeling participates in most griefs and perturbations.   

CHAP. XXIII.  
Of the miseries which are specially incident unto all the ages of man.  
ANd these are the miseries which are generally 
§. Sect. 1. Of mans miseries which he is subject unto in his mothers womb.  incident to mankind. unto which we may add those which are specially belonging to all ages and estates; for no sooner haue we our being, then we be in misery; and long before we breath the air, we draw in corruption, and are infected with the poison of sin: before we can sin we are sinners▪ as being heires of our first parents transgression, and defiled with our next parents corruptions; and we offend God, before we know what it is to offend him: for with our parents seed is mixed the seeds of all manner of sin, and as we grow and wax strong, so sin with us groweth until it come to full maturity. even in our first conception we also conceive corruption; and then the foundation of wickedness is laid, vpon which in the whole course of our life we build up the strong holds of sin. Then we are Atheists, Idolaters, blasphemers, Sabbath-breakers, adulterers, murtherers, theeues, false witnes-bearers, not by actual transgression, but by an habitual disposition; and as we are said to be men, because we haue in us the image of man, and seeds of humanity, though we never did any manly action, seeing nothing is wanting but growth and maturity: so by as good right we are called sinners of all kinds, because we haue the nature and very image of sin, and the seeds of all corruptions living in us, which if we grow will grow with us; and come to full ripeness, if we ever attain unto perfect age. And thus david confessed, that he was born in iniquity, yea that his 
psalm 51. 5. job 14. 4. and 25. 4.  mother conceived him in sin: and job demandeth, who can bring a clean thing out of filthiness, or how man can be clean which is born of a woman? And the Apostle telleth us, that by 
Rom. 5. 12.  one man sin entred into the world, and death by sin; and so death went over all man, because all men had sinned. Now what a misery is this to be sinners, as soon as we be men? to be poisoned in the very fountain and leprous in the very first principles of nature, seeing our sickness is the more incurable, because it is hereditary? to be dead in sin, as soon as we are 
Parentes nostri fecetunt damnatum, antequam na●um. Bernard.  alive to the world, the slaves of Satan, before we are out of the prison of the womb, and in the state of damnation, before we are in the state of the living? And as we are thus miserable in our spiritual estate when we are first conceived: so our outward and corporal condition is also full of wretchedness; 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 straight and dark p●ison of the womb, environed with the filth of nature? and what is his nourishment, 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 womb is sick of the mothers diseases, furfetted with her in temperance, and pined with her want, it is subject to every rush,& endangered with every sproi●e, every small bruise bringing with it a maim,& every maim, monstrous misshape. Finally, it is in danger of stifling, before it breath, of choking before it feed, and the womb in which it is born, is oftentimes the tomb in which it is butted.  
But say that he escapeth the dangers of the womb; say he 
§. Sect. 2. Of mans miseries in his birth.  perisheth not with the miseries of these nine moneths close imprisonment; yet how great pain and peril endureth he, when the day cometh of his mothers deliverance and his liberty? unto what torments doth he unwittingly put her, who hath so long born and nourished him; himself bearing a great part in these pains and miseries? how fain are they to part the one from the other, and yet what sorrow is there at their parting? into what dangers and extreme hazard are both exposed, the mother in bearing, and the child in suffering? how many are there which depart, as soon as they are partend, perishing on the cost as soon as they are launched out into this sea of miseries? and they which could no longer live together, die because they are severed and put asunder: no marvell therefore if they are born weeping and crying, not onely presaging ●uture misery, but as feeling present pain; receiving these first sorrows of their birth as the earnest of all the rest, which they are to suffer in their ensuing life. For though he escape these dangers, and recover of the hurts which he sustained in his first conflict, yet what is the prolonging of his life, but the increasing of his torments? seeing man above al other creatures is compassed with miseries; for whereas they are able as soon as they come into the world, to stand, go, and help themselves, wanting but few things, all which they find ready for them: man as soon as he is born, being poor, naked, and miserable, wanteth many things, and hath nothing to make supply; he standeth in need of milk to feed him, clothes to cover him, fire to warm him, nurses to tend him, being altogether unable to help himself. He hath no use of understanding to know his wants, nor speech to discover them, onely he giveth some general notice of them by his bitter crying. He cannot go, stand, or creep, nor with all his wit and strength repel the injuries of a sillie fly. And in this impotency he continueth long, bringing much trouble to others, before he hath any pleasure in himself. In respect of which present and ensuing miseries, ieremy wisheth that his mothers belly had been 
jer. 20. 17. 18.  his grave, and her womb a perpetual conception, because he came forth of the womb to see labour and sorrow, and that his daies should be consumed with shane.  
But proceed we from the birth to the infancy and childhood 
§ Sect. 3. Of the miseries of infancy, childhood, and ●outh.  of man, and here we shall find no immunity from miseries; but rather as they increase, so these increase with them, and grow stronger with their strength. For no sooner are poor infants delivered from the prison of the womb, but they are presently bound hand and foot, and wholly at the dispose of others, as not having obtained liberty, but onely changed the prison and place of their restraint; and all the time of this infancy being without knowledge and understanding, and darkened with more then brutish ignorance, is spent in natural actions, eating, drinking, sleeping, crying and such like, being destitute of all worldly delights and comforts, and onely sensible in griefs and miseries. Next unto infancy succeedeth childhood, which as it hath more sport and pleasure, so also more fear and danger; for no sooner can they go, but presuming above their strength, they get many fals and bruises; and having legs to carry them, and little wit to guide them, they are exposed to many casualties, and except they haue the better tendance, are overtaken with many dangers. And when a few more yeeres are overpast, after they begin a little to relish pleasures, and to take delight in sports and pastimes, presently they are checked in them by their superiors, and subjecteth to the government of some master, who restraineth them of their liked liberty, and forceth them to follow their loathed studies. And now being kept in awe, they begin to distaste the bitterness of limited liberty; and either play with fear, or learn with tedious weariness, having their eye on their book, and their hearts on their pastimes, and being forced with fear to displease themselves, whilst unwillingly they please their overseers, so that now again they recall in their wishes the impotency and ignorance of infancy, that they might also recover their secure liberty: or finding that impossible, they set spurs to running time, and wish the end and death of this servile age, that being set at liberty, they may be at their own dispose without control. unto which when they haue attained, and pulling their neck out of the yoke of subiection, haue together with the age the privileges and liberty of youth, they are as far from happiness, and full of misery as they were before: for now it fareth with them as with the bide which hath been brought up in the cage, who ●earcheth every hole and corner to find a passage for her escape, and at length finding the door open flieth out, and rejoiceth in her new got liberty; but with little cause: for wanting wit and experience to shift and provide for herself, she is presently endangered to killing by reason of her tamenes; or of starving, because she knoweth not how to get her living. Or like a new backed colt, who having cast his rider, doth for a while with frollicke wantonness course about the field, but being spent and tired, he wisheth himself in the stable, subject again to his masters rule, that he also may be partaker of his provision. So these younger prodigals, having shaken off the yoke of government, and being wholly at their own dispose, do wildly run many desperate courses, expose themselves to innumerable dangers, and having 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 ebb, that they are ready to starve for want of necessaries, who before surfeited of superfluity, and to be in truth fellow-commoners with the hogs in their course fare of mast and draff, who before were like unto them in the allegory, glutting themselves with pleasures, and wallowing in carnal and sensual delights. And howsoever they haue now got a name of liberty, yet in truth they were never in the like thraldom; seeing they haue changed the government of one father or master, into the tyranny, or rather anarchy 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 every one what they would; and whereas their other gouernours ruled with discretion, aimed at their good, restrained them from running on in licentious courses, and kept them in some good order; these new guides, like lords of misrule, lead them with headlong rashness into all desperate attempts, riot, excess; and all kind of disorder, which seemeth but to promise the present fruition of some vain delight. Now fond love, and filthy lust, mad anger, and furious reuenge, proud emulation, and scornful contempt, ungrounded hopes, and causeless fears, immodest wantonness, and immoderate mirth; sports and pastimes no less full of sin and vanity, then of harm and dangers, and voluptuousness in all kinds, as surfeiting, gluttony, drunkenness, game, whoring, rioting and marveling, swaggering and swearing, are in their full strength, and chief predominance; which if they yield unto, they find themselves tossed from one to another and never at rest, and as it were distracted and haled between so many furies, which day and night haunting them, carry them headlong into innumerable dangers of body, soul, and state, wherein many suffer shipwreck, and are devoured of these enticing. Syrens; and they who escape with life, are so shaken and shattered, so full of leaks and rifts, that with much pains and difficulty they arrive at the haven of safety; where they haue just cause to spend the remainder of their daies, in bitter repentance lamenting the errors, and ill-guided courses of their sinful and unbridled youth. Or if God give them grace to resist their passions in their full strength; how tedious and troublesone is their task? with how many foils and wounds do they obtain the victory? how often are they ready to yield, and to look back to sodom with strong desires of enjoying her sinful pleasures? Finally, how hard and difficult do they find it to resist their natural corruptions in their full vigour, to spend their time in fasting, watching, reading, hearing, and praying, when as corrupt nature with her full strength haileth them to vain pleasures and sinful delights? it being as our saviour Christ saith all one, as if they should pluck out their eyes, cut off their right hand and foot, mortify their members, deny themselves, and voluntarily ●eare the cross, vpon which their own bodies must be cruci●ied:  
And these, with many more, are the errors, vanities, and 
§. Sect. 4. Of the miseries incident unto man in his perfect age.  evils which accompany youth, wherewith men being tired and wearied do desire to attain unto ripe and perfect age, that they may shake off all these infirmities and inconveniences, and spend the remainder of their lives in a settled and well governed estate, under the guide of reason, and conduct of wisdom. But when they haue their wish, they find themselves no more happy, or less miserable then they were before, having onely changed their evils and troubles for those which are greater, less pleasant, and more burdensome and intolerable. For still they remain subject, and in bondage to their affections and passions, and are not freed from the servitude 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 unconstant, short and momentany; whereas those to which this perfect age is subject, are somewhat more stayed and moderate, but withall much more dangerous and pernicious, because they are more constant and permanent▪ and whereas the foolish affections of youth are nearer unto repentance, because men for their grossness 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 uncurable, because they are mad with reason and fill their mouths with arguments to back and maintain their inordinate desires as lawful and warrantable; calling their vices by the names of those virtues, which in some shadow of similitude they do a little resemble. Now they leave their prodigality and excessive riot, and subject themselves unto avarice& covetousness, under the name of frugality and good husbandry, defending all their vile courses of oppression, deceit, bribing, usury and the rest, under the shadow of that laudable care, which every one should take to maintain his charge; they set aside their wanton pleasures and vain sports, and give themselves over to be ruled by ambition; with insatiable desire affecting one honor after another, under the colour of pre●●uing their famed and reputation: they now dislike their open rashness, and violent courses in accomplishing their wills; and give themselves to the practise of cunning plots, to dissimulation, double dealing, treachery and devilish subtleties, all which they entitle with the name of wisdom and good policy. unto which we may add the manifold cares which accompany men of this age, and the toilsome labours which they take in settling their state, in providing of such things as they call necessaries, in purchasing lands, building houses, and procuring sufficient maintenance for their wife and children whilst they live, and after their departure; all which is requited oftentimes with unfaithfulness in the one, and with undutiful ungratitude and stubborn rebellion in the other, the great difficulties which they find in governing their household, the disagreeing of children, contentions of seruants, and manifold disorders of their families, which they are fain oftentimes to pass over, because they cannot tell how to reform them; with innumerable other evils, which it were too long to stand vpon.  
Finally, if we attain unto old age, which all desire, and 
§. Sect. 5. Of the miseries incident to old age. Cum sibi homines optant senectutem, quid aliud optant, nisi longam infirmitatem? August. de Catechiz. rudibus. cap. 16.  none like; what shall we there find but misery and affliction? for what is old age but a continual sickness, the receptacle of all human infirmities, and the prelude of death? And howsoever men usually make it the chief harbour of their hopes, and are content to learn in their childhood, and to take pains and care in their youth and riper age, that now having plenty, they may live vpon the stock, take their ease, and enjoy their pleasures; contrariwise old age coming, is accompanied with so many infirmities, that though they haue much, yet they enjoy little, though they may haue many sports, yet they haue small mirth and few delights. For to say nothing of those who haue gray hairs and green wits, and being old in years are again children in understanding; to let them pass who lose the chief privileges of that age, for want of wisdom and discretion, and are strong and vigorous in nothing which concerneth either body or mind, but only in their vices and corruptions: to let them alone who haue spent their time so ignorantly and unprofitably, that they are ready to die, before they know what it is to live, and to leave the earth before they haue learned the way to heaven: how many other infirmities and sorrows do attend it, which are sufficient( if grace support not) to make it miserable? For then usually the soul is vexed, and the conscience troubled with the errors and crimes of ill-guided youth, and with the wrongs, deceits, and oppressions committed in riper age: then the body is tormented with the rushes and bruises taken in youthful sports, and violent exercises, enfeebled with the cares, watchings, and labours sustained in that age which is accounted most perfect, and punished for the intemperance, voluptuousness, surfeiting and excess of them both, with innumerable sicknesses and diseases: then is the time when palsies, gouts, ston, strangury, colic and innumerable such like tortures chiefly sway: then the head shaketh, the back stoopeth, the joints tremble, the limbs are weakened, lame and stiff, ready to stagger and run because they cannot go, the spirits languish, the vital heat decayeth, having first spent the natural moisture, and like the flamme consumed that whereby it was nourished; the ears deaf, or thick of hearing, the eyes bleared, the sight dimmed, the feeling benumbed, the smell and taste lost and perished, the face wrinkled, the skin riueled, the teeth rotted, the breath corrupted, and in a word, the whole body enfeebled and diseased. unto which we might add the infirmities of the mind, wherewith usually in this age it is extraordinarily cumbered, as the dulness of conceit and understanding, the stiff perverseness of the will, the decay of memory, the disorder of the affections: for being made tender with infirmities they are easily angered, and hardly pleased, apt to conceive jealousies and suspicions, and not so ready to receive satisfaction; over heavy and sorrowful, repining and complaining, and senselessly covetous and greedy in heaping up wealth, when they are ready to leave it, and haue no time to enjoy it. In a word, whether we consider the evils naturally incident to this age which respect the body or the mind, we must needs conclude that it is full of miseries.   

CHAP. XXIIII.  
Of the manifold miseries unto which all estates of men are subject.  
ANd thus haue I shewed the miseries of all 
§. Sect. 1. Of the miseries incident unto single life and wedlock.  ages. The like also may be said of al estates and conditions of men, which are all so full of wretchedness, that every one having experience of their own evils, wish rather to be any other then that they are; whereas if all should bring their miseries to a common bank, and plainly discover them to open view, offering to exchange estates with one another; even 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 less grievous then those which they sustain, would contentedly take their own again, and willingly depart without any desire of commutation. For there is no estate which hath not miseries eno● attending on it, to make them wretched who live in it, if they be not strengthened with present patience, and hope of future happiness: there is none in the world so happy, who if they compare their hony with their gull, and their comforts with their crosses, haue not just cause to complain of their unhappiness. For doth a man lead a single life? why then as he hath not the cares, so neither the comforts of wedlock; and as he is privileged, having none to care for, so he is punished, having none to care for him: as he hath few to bring unto him want, so if he be in need, he hath as few to relieve him; as he hath no children to trouble him, so neither to cheer and refresh him, when he is otherwise troubled: to say nothing of his solitariness usually accompanied with sad melancholy, of the loss of half his kindred and friends which by marriage are doubled, of the continuance of his life and memory in his posterity; of the troublesone conflict which he continually hath against his own concupiscence, of the discontents which he endureth, whilst either setting his feet under another mans table, and is fain to eat when they are an hungered, to go to bed when they are drowsy, to make their appetite the rule of his diet, and to be subject to their orders; or keeping a house without an housewife, and wanting an helper, which is as it were the one half of himself, he is subject to receive many indignities from his seruants, and to haue his estate wasted, and havoc made of all, by those to whom he giveth food and clothing. On the other side, doth a man live in the state of marriage? then surely as he hath some comforts, so also many troubles: for besides his pains and care in providing for, and governing of his family, he hath many crosses in his chiefest comforts; for hath he a good wife? he feareth to lose her, and is tormented with her loss: hath he a bad one? she is as a continual 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, having no heires of his body, to enjoy his labours. Hath he but one? commonly he spoileth him with cockering, and by ouerlouing him he maketh him unworthy love, and is more troubled with fear of losing him, then comforted with enjoying him. Hath he many? then commonly some undutiful and rebellious, by whom he is more vexed and grieved, then pleased and delighted in all the rest. Hath he few seruants? then also small attendance: hath he many to do his work? then also many to whom he must pay wages, many mouths to feed, many businesses to oversee, and having many to rule, he hath so much the harder task if he govern well.  
The like also may be said of other states and conditions: 
§. Sect. 2. Of miseries incident to diuers estates, public and private.  for doth a man lead a private life? he is subject to contempt, injuries, and oppressions of those who are in authority. Is he a public person? he is as it were openly vpon the stage, obnoxious to the censures of the basest people, liable to their slanders and evil reports, exposed to many dangers, turmoiled with much labour and many cares, envied of his inferiors, and hated of the most, if they cannot serve their own turns by his authority. Is a man of mean quality? 
Eccl. 9. 16. 17.  his virtues, wisdom, and good parts, pass and perish vn●ewarded, yea vnobserued, as the Wise man noted. Is he nobly descended? he is exposed to more temptations, more prove to fall into many sins, and being overtaken, the greatness of his birth doth but aggravate the greatness of his fault. And as he beareth a great port, so he is at great charge to maintain it, at great care also to furnish himself with means. And if he come short, his state ouermatching his ability, then are his cares multiplied and increased according to his employments and occasions, wherein he is defective; then is he as bare and discontent, as he who carrying a low sail possesseth least, and all his pomp and greatness is nothing else but proud penury, and glorious beggary. Is a man in the state of subiection? his life and lands, body and goods, are at his Soueraignes command; and if conscience and religion restrain him not, his frown is as a sword, and his displeasure bringeth death. Is he seated in the royal throne? the greatness of his command, doth but add to the greatness of his care and pains; increaseth his fears, and exposes him to greater dangers, not onely of fo●raine force, but also of secret conspiracies, and hidden treachery. Doth a man live as a merchant? he liveth( as one saith) neither among the living nor the dead, there being in his best health but an inch between him and death; his person and goods are often at the mercy of the unmerciful seas, and more merciless pirates; and standeth at the devotion of foreign potentates, and barbarous people. Is he a tradesman? his honesty dependeth vpon the credit of other men, failing when it failes; his state is continually endangered with bad debters, who decaying, bring him also to ruin, and usually he is so prodigal in giuing credit to others, that in the end he leaveth not any for himself. Is he a lawyer? he selleth his breath, if not his honesty and truth; he loseth his peace in finding his profit, and spendeth a great part of his time in wrangling and contending, whilst he pretendeth to accord differences, and decide controversies. Is he a husbandman? his life is a continual toil, and after all his labour he is still in fear of losing all by unseasonable weather, one while complaining of rain, and another of drought, now of too much heat, and soon after of frosts and could; one year of mildewes and blasting, and another of worms, cankers and caterpillars. In a word, there is in this world no mans estate so happy, but besides the innumerable miseries which are incident to all mankind, he hath many evils proper and peculiar to his particular calling and condition.  
Now if any think that christianity,& the true fear of God 
§. Sect. 3. Of some special worldly miseries peculiar to true christians.  will exempt men from this misery, and advance unto happiness; let him know, that howsoever this estate doth bring with it such inward comforts, as will not suffer them by misery itself to be made miserable, yet in respect of freedom from the miseries of this life, they haue but little privilege above others, and as little preferment in worldly happiness; so as they may truly say of their felicity, as Christ of his kingdom, that it is not of this world, but reserved in the heauens. Yea rather( setting aside our spiritual comforts, and future hopes) that they of all men are most miserable, as 
1. Cor. 15. 19.  the Apostle speaketh. For besides that they haue a large share in those miseries which are commonly incident to other men; they haue certain others proper and peculiar to themselves; for no sooner hath our saviour Christ chosen them 
joh. 15. 19.  out of the world, but presently it professeth against them open enmity, it envieth their prosperity, and plotteth their ruin; it scorneth, derideth, backbiteth and slandereth them; it wrongeth, oppresseth, afflicteth and persecuteth them, haling them before the iudgement seats, accusing, condemning and killing them for the profession of Gods truth. So that our saviour Christ might well say peculiarly of them above others, that in the world they shall haue trouble; because 
joh. 16. 33.  none in the world are so troubled. unto these we may add the griefs which their righteous souls do suffer in seeing the abominations committed by these cursed Sodomites among whom they live; as when they behold Gods worship neglected, and idolatry erected, some adoring images, and some making an idol of the world; the holy name of God blasphemed, his Sabbaths profaned, authority despised, government disordered, murders committed& pardonned, the whole land defiled with tolerated filthiness. When they shall see all preferments attained by bribing and corruption: In the places of iudgement, iustice perverted, truth wrested, equity contemned, the guilty acquitted, the guiltless condemned, wrong maintained and right suppressed; and all things carried with favour and respect of persons. And among private men cruelty and oppression bearing sway, every shop full of lying and deceit, every street full of pride and vanity, and almost every man abhorring simplicity and faithful dealing, and affecting the art of dissimulation, hypocrisy, treachery, double dealing, complemental friendship, and disguised enmity. What a grief, I say, must this needs bring to a child of God, to see his heavenly father thus dishonoured, and his laws neglected, and trodden under foot? yea when he shall behold those most advanced and respected in the world, who most dishonour God by running on in the course of wickedness? when he shall see him who hath used most deceit most enriched, and he who is most rich most esteemed, the world measuring his goodness according to his goods, and not his virtues; when he beholdeth the oppressor, extortioner, usurer, who should stand at the bar, sitting on the iudgement seat; the rich fool made a magistrate to rule others, who hath not wit enough to govern himself; the poet and player more esteemed then the painful preacher; the ambitious advanced, having nothing to raise them but their pride and impudency, whereby they haue resolved that they will rise; the humble, though never so worthy, neglected and kept under; audacious boldness having free entrance, when as modesty is repelled and excluded; the parasite and flatterer much esteemed, and he who faithfully admonisheth and speaketh the truth from his hart, hated and disgraced. But besides the grief which the faithful sustain in beholding the sins of professed worldlings, they are much more vexed with the scandalous lives and exemplary sins of those who are the professors of Gods true religion; whenas they who daily hear the word, make conscience of an oath, abstain from the unprofitable corruptions of the time, and make some outward reformation in their family; are nevertheless as proud and fantastical in their apparel, as unfaithful to their friend, as false in their word and promise, as deceitful in their dealing, as backward in all works of mercy, and as covetous in all their courses, as the profane contemners of all religion. Seeing these sins do more dishonour their heavenly father, as being committed by those who are of his own family, and tha● against the light of knowledge, the often admonitions of Gods spirit, and checks of their own consciences: And also do more disgrace them who are professors of the same truth; whilst they besprinckle them with their filth, and dim the light of their holy conversation with the duskish smoke of their discovered wickedness; causing them to bee suspected of the same crimes, because they are of the same profession, and exercise themselves in performing the duties of the same religion. Besides all which griefs which haue an outward ground; they haue inward causes of much misery, trouble, and bitter sorrow. For they are continually exercised in that dangerous conflict against the spiritual enemies of their salvation; Satan daily like a roaring Lion seeketh to devour them, by suggesting into their minds wicked temptations, whereby he allureth them to lose their souls by sin, for the hire of some worldly vanities; the world maligneth them, and allureth them unto evil by offering some pleasing baits, or discourageth them from that which is good by troubles and persecutions: the flesh lusteth continually against the spirit, and maketh them to do the evil they hate, and to neglect the good which they like and love. In which spiritual warfare they are always troubled, and often foiled, being overcome with tentation, and lead captive unto sin. And this is the last and greatest misery wherewith the faithful are in this life afflicted and molested, in that they are through the strength of their enemies, and violence of their own corruptions, often besides their purpose overtaken of sin, and thereby offend their gracious God, whose displeasure they shun as the greatest evil.   

CHAP. XXV.  
Of the miseries which accompany worldly things, in respect of their getting, keeping and possession.  
ANd thus haue I shewed some of the manifold 
§. Sect. 1. Of the evils which worldly things bring with them, and first▪ honors and riches.  miseries which do accompany the life of man: which if any think that they may be cured with the counterpoison of worldly prosperity, and that we may find in earthly things such comforts, as may bear us out in all these crosses, making our joys to exceed our sorrows; let such an one know that he is much deceived, seeing they are so far from freeing us from the former miseries, that they help to increase them; and though like Iobs friends, they proffer their service for the mitigating and appeasing of our griefs, yet before they depart they add unto our sorrows, and aggravate the weight of our affliction: for besides the evils which they find, they bring many with them, and like liberal contributers, they add abundantly to the bank and heap of misery. For let a man but set his hart vpon these vanities, and with what cares is he presently turmoiled? with what hopes and fears is he continually racked? with what envy, emulation, iealousy, rage, hatred, and contention is he forthwith wholly possessed? spending part of his time in mad mirth, when he hath his desires; and a greater part in sad melancholy, because he is crossed of his hopes; one while over joyed and snatched up into the clouds with ravishing admiration, and soon after suddenly dejected with discontent, because he can ascend no higher in the pursuit of those things which chiefly affect him. Thus he who taketh all his pains in sowing the seeds of honor, hath never a harvest that answereth his greedy expectation, but having sown the wind of vainglory, he reapeth the whirlwind of trouble and vexation, as the Prophet speaketh: for his head is continually 
Hosea 8. 7.  turmoiled with cares to rise higher, and with fears lest missing footing in his climbing, he fall from that height unto which he is already aspired: every honor which he misseth is unto him a grievous disgrace: the not uncovering of his inferiors head, is a corrosive to his heart; and the greatest honor doth not bring unto him any ioy and comfort, when as 
Hester. 5. 9. 11.  he is but touched with the least contempt: the least frown of his Prince, as a piercing sword, inflicteth such a deep wound into his heart, that all the smoothing tongues of his fawning flatterers cannot make it whole again with their often licking; only it is the renewed beams of the Princes favour, that can do away these clouds of sorrow. So what cares and fears, troubles and discontents accompany worldly wealth, if it be immoderately loved and affencted? In regard whereof one faith, that no man can wish an heavier curse unto 
Quid mali optes auaro, ni▪ vt vinat diu?  a covetous man, then that he live long, because like the Indians he is continually tormented with the idol which he worshippeth, and when he aboundeth most in wealth, he is not so rich in any thing, as in woe and misery: for what tedious tasks 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 compassing of that which being obtained, it will not give unto him power to enjoy? In regard whereof that may be truly said of them, which is spoken of the angel of the Church of 
Apoc●l. 3. 17.  the Laodiceans, that they only haue a name and bare opinion of being rich, whereas they are wretched and miserable, poor and naked.  
The like also may be said of worldly pleasures, which are 
§. Sect. 2. Of the miseries which accompany pleasures.  not only the companions, but also the causes of many miseries: for ioy and sorrow like two twins are born and bread together; and no sooner doth the one appear, but presently the other attendeth on it. So the Wise man saith, that even in 
Prou. 14. 13.  laughing the heart is sorrowful, and the end of mirth is heaviness. Fitly therefore are these carnal pleasures called the worlds Syrens, which haue the beautiful faces of women, but the hinder parts of scorpions, they haue hony in the mouth, but a sting in the tail; for though they delight at the first taste, 
Nulla sors long● est, dolor ac voluptas invicem cedunt; breuior voluptas. Senec. in Thyeste.  yet in the end they prove as bitter as the gull of Serpents; though in the beginning they please the carnal appetite, yet poisoning us with many sins, at last they bring horror of mind, trouble of conscience, and at the best bitter grief, and painful, though profitable sorrow, and repentance. In which respect they may fitly be compared to Abners play, which began 
2. Sam. 2. 14▪ 26  with pleasure, but ended with bitterness; to Balthasers banquet, which began with mirth and jollity, but ended with fear and trembling; and to sweet meats of hard digestion, which are pleasant in the mouth, but loathsome and burdensome in the stomach: for who seeth not that riotous marveling in worldly delights, is commonly attended on with want and beggary? that unclean lusts, and filthiness of life, are accompanied with inward diseases and outward shane? that banqueting and excessive fare, is the mother and nurse of the most sicknesses, and the common cause of untimely death? yea who seeth not that these carnal delights are not only accompanied with miseries, but in themselves miserable? for to say nothing of their common fellowship which they haue with sin, which above all things in the world maketh a man wretched, we find by continual experience, that these pleasures like sweet and luscious meats, grow presently loathsome; unless our appetite be sharpened by the sour sauce of interchanged miseries; that until we haue enough of them, we are troubled with our own concupiscence, but no sooner haue we satiety, but there followeth tedious loathing; and seldom or never is there such a just equipoise and proportion, but that we are vexed with too much or with too little. Finally, we find that extremity of ioy is an heavy burden, of which the heart seeketh no less to ease itself, by sending out whole floods of tears, then 
Gen. 45. 14. and 47. 29.  when the weight of grief lieth heavy on it: yea that being excessive it bringeth, as a more pleasant, so also more sudden death, then the greatest extremity of bitter sorrow; the heart letting out the vital spirits, whilst it too much enlargeth and openeth itself, to let in pleasure and delight.  
But the miseries which accompany these worldly things 
§. Sect. 3. That worldly things are not gotten without great labour.  will better appear, if wee more specially consider those which are incident unto them, in respect of their getting, keeping and losing them: for they are gotten with labour, kept with care and fear, and lost with grief and sorrow; or as it is in other words expressed; pains begetteth them, care 
●ignuntur labour, nutriuntur curis,& sepeliuntur dolor●.  nurseth them, and sorrow accompanieth them to their funerals. For first, howsoever these worldly things are of small worth, yet they are attained unto with no small labour; neither is there any good thing in the earth to be bought and purchased without the coin of continual pains, and laborious industry: so the Wise man saith, that all things are full of labour, and that God hath given to the sons of men to 
Eccles. 1. 8. and 3. 9. 10.  humble them thereby, great travail with little profit. Neither is it small pains which men take in pursuing of these vanities, but so extreme and great, that even they commonly consume and tyre them: for so the Prophet saith, Behold, is it not of the Lord of hosts, that the people shall labour in the very 
Hab. ●. 1▪ 3.  fire? the people shall even weary themselves for very vanity? And surely who seeth not that worldly men do take much more pains in attaining unto earthly trifles, then Gods seruants take for heavenly treasures? and that with more ease we might furnish ourselves through Gods blessing, with all spiritual, sanctifying and saving graces, then with a small competency of worldly necessaries? and secure ourselves of the fruition of our eternal inheritance, with far less labour then is usually taken in procuring of these worldly annuities, which last but for the short time of a momentany life, and oftentimes are not with all this pains enjoyed, they flying the more from some, the more earnestly that they are pursued? And yet so foolish we are that we neglect these rich treasures of spiritual grace, and eternal ioy, which God( to take away all excuse) hath offered unto us freely and frankly without money, and with little labour joined with much comfort; and with all eagerness pursue these worldly trifles which cannot be obtained without much pains and toilsome travell; like little boyes who with great delight spend their sweat in catching a butterfly; but are strait tired though they sit easily at their books to get learning, and never take the least thought in securing unto themselves the title which they haue to their inheritance.  
The which folly is so much the greater, in that men do 
§. Sect. 4. That worldly men take their chief pains for superfluities.  not take these extraordinary pains for obtaining worldly necessaries, but for the most part needless superfluities, not such as the necessity of our temporal life requireth; but such as insatiable concupiscence desireth and affecteth. For those things which are necessary to nature, and to the preservation of life, as meate and drink, clothing and lodging; air, fire, 
2. Pet. 1. 3.  water, and the rest, are given liberally by God to those who take some moderate pains in their lawful callings, and they lye out in common without enclosure, to bee obtained with ease by those that need them: but superfluities are not so easily compassed, being either hide and not found without great search, or enclosed about with so many difficulties, that men cannot approach them without great pains and danger. For example, the mines of gold and silver are hide in the secret caverns of the earth; precious stones, in the sea& sands; gorgeous clothes bought at dear rates, and delicious meats with much cost and pains procured, and with no less cooked and prepared. And yet( as one saith) though gold bee 
Clemens. Alex. pedagogue. lib. 2. cap. 12.  hidden by the Indian Emits, watched by the Griffins, deeply butted in the earth, and not without restless labour, and extreme danger gotten and obtained; yet men willingly take all this pains, and boldly hazard themselves to all these perils: But though grace be freely offered without money, and heaven opened to all that desire, and but strive to enter; yet the most neglect the one, as not worth the receiving; and lose the other, because they had rather not haue it, then take the least pains in traveling to it. Yea so are men besotted with the love of worldly vanities, that they take all these pains and endure these restless labours with pleasure and delight, which otherwise would be intolerable; and as it is said of jacob loving Rachel, they think many yeeres but a few daies which is spent in compassing these things which they so fond 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 feel no hurt; so greatly do they thirst after these worldly vanities, that though they bee made bitter with toilsome labour, yet they greedily swallow them with pleasing delight; and as the ox accustomend to draw in the yoke, doth after he is loosed, again yield his neck unto it of his own accord, without compulsion; so these men being enured to the worlds slavery, though they were set at liberty out of this thraldom, would again voluntarily take vpon them the yoke of servitude, and wear themselves out with toilsome labour, to attain the uncertain possession of these momentany vanities.  
And thus do ambitious men take infinite pains in attaining 
§. Sect. 5. Of the miseries incident to the getting, of honours, riches, and pleasures. Laboris seemen, honoris sedges.  unto worldly glory and preferments; for it is the feed of labour which bringeth forth the fruit of honour; and he who will attain unto it must be content to endure toilesom pains, and to run himself into desperate perils, he must spend the day in restless travels, and the night in careful watching, plotting those policies which the next day he will put in practise, for the achieving or preserving of honour and aduancement; like a common seruant he is wholly taken up by other mens businesses, his sleep is broken by suitors, if not by his own cares; his recreations are interrupted with affairs of State, and whilst he becometh other mens, he ceaseth to be his own; having no spare time to enjoy himself, or to bestow on his private affairs, unless he will be exclaimed vpon by his waiting clients, for giuing too long attendance. he must in time of war fight in the front, first enter the breach, and even run vpon the pike, and canons mouth, exposing his body to maims and wounds, and his life to the extremest perils, if he will haue honour. In the time of peace he must undergo no less perils, both of professed enemies, and undermining foes, the 
Plausus& acclamationis secundae favor, magna solicitudine& partus est,& expiandus. Senec. epist. 59.  one seeking to crush him, the other to trip him whilst he is rising; nor yet endure less pains; for he must labour whilst others rest, watch whilst others sleep, and with a world of care uphold his state, whilst others live at ●ase and take their pleasure. So what pains and perils do men undergo who will attain unto worldly riches? whilst they rise early, and go late to bed, fare hardly, and go barely, pinching both back and belly, and withholding necessaries from themselves and theirs, to increase the stock. If they stay at home they toil themselves in ploughing, and sowing, running and riding, with innumerable other labours to attain unto wealth. If their calling be such as employeth them abroad▪ what miseries do they endure? what pains do they take? what dangers do they run into? they must leave their own country, and run into voluntary 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 wives, making a temporary divorce between them whom God hath conjoined; and as it were divide themselves, leaving half at home, when the other half must go abroad to seek for worldly pelf. They must commit themselves to the merciless waves, cruel pirates, and barbarous people, and one while be in danger of drowning, and another while of spoiling; sometime of starving on sea, and soon after of betraying when they are come to land. And thus as the Psalmist saith, man walketh in a shadow▪ and disquieteth 
Psal. 39. 6.  himself in vain; he heapeth up riches, and cannot tell who shall gather them. The like also may bee said of pleasures, which haue more pain and grief going before them, then ioy and contentment coming with them: for what preparations are required to delightful shows, bowels, and pastimes? and what running and riding, toiling and moiling, catering and cooking, is necessary for the provision of unnecessary dainties? In so much as the epicure himself who made a god of his belly, and an idol of his pleasure, prescribeth to his disciples for their chief diet, roots, apple, 
Hieron. lib. 2. aduer●. jovin. tom. 2.  and ordinary meats, which might bee procured with greatest ease; because exquisite banquets, and dainty fare, requiring for their preparation great care and labour, did bring unto men more pain and trouble in their getting, then pleasure and delight in their enjoying. In a word, whosoever purchase any of these worldly vanities, they are fain to buy them at so high a rate, that if at the first view the price were set vpon these deceitful wears, all would pass by them, and not once cheapen them.  
And thus haue I shewed what miseries accompany these 
§. Sect. 6. That mens pains in getting worldly things is commonly accompanied with ●inne.  worldly things in respect of the pains which are taken in their getting. Now if we further consider that these wearisome labours of the body, are commonly joined with the sin of the soul, and that as they bring to the one temporary troubles, so to the other eternal torments, if they be not prevented by serious repentance, we may justly conclude that in this respect also they are truly miserable. For what greater misery can be imagined then to toil for that which is not worth our pains, and after all our labour to give our souls to boot, for the procuring of these trifling vanities? to sell our souls unto sin, and by sin unto death, which the whole world cannot redeem when they are once lost? For if it will not profit us by the loss of them to gain the whole world, as our saviour speaketh; then how wretched is their estate, 
Mat. 16. 26.  who sustain by sinning this unrecoverable loss, for the obtaining of some small pittance,& slender share of the worlds vanities? But who seeth not that few of many compass these worldly things by honest and lawful means; but take indirect and sinful courses for the achieving of their ends? Some wronging others by violence, oppression, treachery, and subtlety, fraud and deceit; and almost all wronging themselves with unmeasurable toil, and carking care, spending their strength, and hastening their death, for the obtaining of these earthly trifles: whereby also they grievously sin against God, not onely by destroying his creature, but by dishonouring the Creator, whilst wholly resting vpon their own care and labour, and using their own means, they deny his providence, and refuse to be ordered in their courses by his directions prescribed in his word; as though either he were ignorant and knew not their wants, or careless and did not regard them; or insufficient, and not able to relieve 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 fear of the 
Esay 5. 18.  Lord is an assured strength, and his children shall haue hope: seeing he neither wanteth knowledge, power, nor will to provide for them. And thus do men draw unto themselves iniquity with the cords of these worldly vanities, as the Prophet speaketh, swallowing under these baits the hidden hooks of sin, and receiving these earthly trifles as the wages of wickedness; whereby they eternally lose themselves, for the temporary gain of worldly vanities. And yet so foolish men are, that they conceive not of this miserable loss; but think only those things dear which are bought with money, and those cheap for which they sell their souls; that loss alone which diminisheth their outward estate; and that advantage, which addeth to their stock, though it robbeth them of themselves, and their own salvation: and whereas they would refuse many things which they desire vpon the base price of some little money, they will not stick to purchase it by sin, wrong, injury, oppression, lying and deceit, though thereby they hazard body and soul to hell and eternal death: whereby it appeareth how highly men prise these worldly trifles, and how meanly they esteem themselves, seeing they are ready to make exchange vpon all occasions; and to make sale of their souls to buy these vanities.  
Thus those who are ambitious do not onely toil themselves 
§. Sect. 7. Of the wicked courses which ambitions and covetous men run into, to obtain honors and riches. Pro reign velim ● patriam, penates, coniugem flammis dare ● imperia pre●●o quolibet constant benè. Senec. in Thebaide.  with excessive pains, but also are ready to run on in any wicked course, which doth but promise to led them unto honor and preferment. They care not to break the laws of God and men, they neither regard piety nor humanity, stranger nor familiar, kindred nor country, but are willing to confounded all, to overthrow all, and to defile their consciences with blood, murders, conspiracies, treasons and rebellions, rather then they will fail to attain their proud hopes, thinking a kingdom well bought, which may be had at any price: they are ever plotting machiavellian policies,& think they are best advanced, when 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, dissembling, swearing, forswearing, infidelity and falsehood, if by all, or any of them they can serve their own turns. Finally, having nothing in them worthy praise, they are ready to commend themselves by dispraising others, and having nothing simply good in them, they would appear good in comparison, by making others seem worse then themselves. Thus also covetous men are ready to commit all manner of wickedness to increase their riches, as oppression, extortion, cruelty, injury, bribery, usury, and all manner of fraud and deceit; yea they will not stick with Ahab to murder innocents, that they may make a prey of their goods; with Demas to forsake Christ and follow the world; with Iudas to betray their master, and with Demetrius to stir up persecution 
Act. 19. 25.  against the disciples of our Lord and saviour, if they speak against that whereby they haue advantage; yea in truth they are worse then Iudas, for he would not sell Christ under the price of thirty silver pieces, whereas they are daily ready to part with, and forfeit that right and interest which they haue in him by lying, swearing and deceiving, for the base offer of a groat or penny; yea when they haue fold their souls unto sin, for the purchase of this worldly pelf, they are ready( as the Wise man speakth) to transgress Gods law 
Prou. 2●. 21.  for a piece of bread, and that even when they abound with wealth, and haue no spur of necessity to prick them forward; having full bellies, with ravenous greediness they hunt after every prey; and like the fish which Peter caught, though they haue money in their mouth, yet are they nibbling at every bait, and so as rich theeues, they double their fault in stealing when they haue no need. Thus the Wise man bringeth in covetous worldlings resolving vpon any wickedness for the obtaining of riches: Come, say they, we will lay wait for blood, 
Pro. 1. 11. 13. 19.  and lye privily for the innocent without a cause, we will swallow them up like a grave, even whole, as those that go down into the pit; we will find all precious riches, and fill our houses with spoil. And lest we should think that this is the case of some few only, he concludeth, that such are the ways of every one that is greedy of gain, and that he will take away the life of the owners thereof. So the Lord complaineth by his Prophet; among my 
Ierem. 5. 27. 28.  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 waxed rich, they are waxed fat and shining, they do overpass the deeds of the wicked, they execute no iudgmet, no not the iudgment of the fatherless, &c. And the Prophet Michah 
Michah 3. ●. 3. and 6. 10. 11. 12.  complaineth, that the covetous oppressors of his times did hate the good& love the evil, pluck off the skins of the poor 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 pieces as for the pot,& as flesh within the cauldron. And elsewhere, 
Maior diuitibus cura de pauperum spolijs, quam de suis emolumentis est. Iniuriam vestrum putatis si quid pauper habeat, quod dignum possessione diuitis aestimatur, &c. Ambros. lib. de Nabuth. cap. 3. Ecclesiasticus 5. 8.  that they did use scant measures, false balances and deceitful weights, that their actions were full of cruelty, and their mouths full of deceit and lies: the which their sin is redoubled vpon their sinful souls, because by their cruelty and deceit they oppress the poor, making choice to go over the hedge where they find it lowest, and treading those under foot, who are not able to rise or make resistance. And in regard of these and many other sins, which usually accompany riches in respect of their getting, they are called by one wicked riches; and by our saviour Christ, the mammon of iniquity: and in this regard also they are compared unto thorns, because as when they are hastily catched they wound the hand, so these the consciences of those who greedily seize vpon them; and unto snares, which being covered with a bait, enthrall us whilst they 'allure us; for he who greedily 
Gregor. Moral. lib. 31. cap. 8.  desireth to obtain riches, taketh no care to avoid sin, and being taken like a bide, when with an hungry eye he beholdeth the bait of earthly things, he is unwittingly strangled with the snare of sin. Hence also it is that covetousness by the Apostle is said to be the root of all evil; and by another it is 
1. Tim▪ 6. 10. Bion. Sophista apud Stobaeum.  called the metropolis, or mother city of all 'vice and wickedness, because where it is entertained, thither also all manner of sin resorteth, and as it were keepeth continual term. In regard of which sins usually accompanying riches, in respect of the unlawful means which are ordinarily used in their getting, one doubteth not to affirm that a rich man is unrighteous 
dives est iniquus, aut iniqui haeres. Hieron. in jer. 6.  himself, or the heir of one which is unrighteous: which though it be not always so, yet it seldom faileth in those who immoderately loving wealth, resolve with themselves that they will be rich; and making hast to satisfy their greedy desire with all possible speed, do in short time accomplish that they wish: for as sudden fullness and fatness is an undoubted sign of the ill disposition of the body; so when as a man suddenly waxeth great, and( as I may say) fat in his state, by ordinary means, and by his own industry and labour, it is an argument more then probable, that his mind is full of the gross humours of sin. Of the former the Apostle saith, that they who will be rich( that is, pitch and resolve vpon 
1. Tim. 6. 9. 10.  it) fall into many temptations and snares, and into many foolish and noisome lusts, which draw men into perdition and destruction, because the desire of money is the root of all evil. And of the other, the Wise man telleth us, that he who maketh hast to be 
Prou. 28. 20. 22.  rich, shall not be innocent; and that he who hasteth unto riches, 
Ecclesiasticus 31. 5. Wisd. 15. 12.  hath an evil eye: for as the Author of the book of wisdom saith, they make their whole conversation to be but as a market where there is gain; and they resolve with themselves and doubt not to speak it, that they ought to bee getting on every side, though it be by evil means. Yea this the Heathen man could discern by the light of nature; There is no man( saith 
Menander in Colat. apud Stobaeum.  he) suddenly made rich living justly; for a just man increaseth his wealth by little and little, through sparing frugality; but he that treacherously lieth in wait for those goods which others possess, doth forthwith seize on all, and all at once becometh rich. Now what greater misery can there be, then to find that trifling gain which bringeth with it the greatest loss; in getting silver to forfeit the soul, and( as one saith) 
Vt accedat a●ru● perit fides, vt f●ris ves●iaris, i●tus exspoliaris. August. serm. 8. tom. 10.  whilst we gain some gold to lose our faith, and whilst we deck ourselves outwardly with these worldly ornaments, to be spoiled inwardly of all those spiritual ornaments of grace and virtue: but this misery accompanieth ill gotten goods; for the covetous man by his sinful gaining loseth himself, and whilst he deceiveth his neighbour of his silver, the divell 
avarus antequam lucretur, seipsum perdit,& antequam aliquid capiat, capitur. August.  cosoneth him of his salvation. Which howsoever for the present worldly men taste not, being over joyed because they haue seized on their desired prey; yet if ever they come to remember themselves, and to feel the weight of their sin lying heavy vpon their consciences, they will account these 
Damnum appellandum cum mala sama lu●rum. Mat. 27. 3.  evil gains the greatest loss, and will take no more pleasure in them, then Iudas in the sight of his thirty pieces of silver, when he saw also his sin in betraying his master, which did but work in him horror of conscience, and moved him in despair to murder himself. Or if God prevent 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 keeping it, but as it did enable him to make restitution, and in liberal sort to relieve the poor. Let us therefore take heed that we do not fall into this sinful dotage of worldly men, who desire increase of their wealth though it bee by evil means, seeing riches thus gotten are not onely vain and momentany, but also hurtful and pernicious: for as the Wise▪ man saith, the gathering of treasures by a deceitful tongue, is 
Pro. 21. 6.  vanity tossed to and fro of them that seek death. And the Prophet ieremy telleth us, that as the partridge gathereth the 
jer. 17. 11.  young, which she hath not brought forth; so he that getteth riches, and not by right, shall leave them in the midst of his daies, and at his end shall be a fool. So also they are hurtful and pernicious, seeing whilst they treasure up wealth, they treasure up sin; and in treasuring up sin, they also treasure up wrath, and having in heaping up wealth, heaped up sin, they also prepare for themselves an intolerable weight of condemnation and destruction. And therefore let us not set our hearts vpon this mammon of iniquity, but vpon the rich treasures of Gods spiritual graces, and heavenly joys; which as they are infinitely of more worth and value, so may wee certainly attain unto these things purely good, by good and holy means; seeing our Lord and saviour of his free grace and mercy, being infinitely rich, for our sakes became 
2. Cor. 8. 9.  poor, that we through his poverty, might be made rich, as the Apostle speaketh.  
Finally, worldly pleasures are seldom compassed but sin 
§. Sect. 8. That worldly pleasures are seldom procured without sin. Delitiae sunt ianua peccati. Ambros. in Timoth. 1. cap. 5.  accompanieth them; they being the divels ordinary baits 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 sin, which leadeth us to the committing of all wickedness. More specially men sin in getting of their pleasures, whilst they pursue them with immoderate love, far esteeming them above their worth and value; when as they are at excessive cost in compassing them; spending those rich talents which God hath lent them, in these superfluities, which they ought to employ in relieving the poor members of Iesus Christ; when as they take up the greatest part of their care and pains, and not onely their own, but many others also which are at their command; who spend a great part of their life in preparing shows, sports and pastimes; and in traveling sea and land to make provision of delicious drinks, and dainty meats, which may delight their curious pallets, causing a number to sweat many daies for the procuring of that which bringeth but a momentany delight, lasting no longer then their dainties are in swallowing down, and in passing that short journey between 
Ciborum auiditas, quòd avaritiae matter sit,& animum quasi quibusd●m compedibus degrauatum in terra teneat, quis ignorat? Hieron. lib. 2. contra. jovinian. 1. Pet. 4. 3.  the mouth and stomach. Finally, when as they raise their delights out of others torments, and maintain their pleasures by oppression, cruelty, deceit, wrong and injury, making many heavy and sorrowful their whole lives, that they may delight themselves with a few houres mirth. All which unlawful pleasures let every Christian carefully avoid, and thinking it sufficient for us that wee haue spent the time past of our lives after the lust of the Gentiles, walking in wantonness, lusts, drunkenness, in gluttony, drinkings, and in abominable idolatries: let us pass the remainder of our time in holinesse and fear, labouring to take all our delight in those spiritual pleasures, which may be lawfully obtained, and being once enjoyed, shall never be taken from vs.  
And thus haue I shewed some of those many miseries 
§. 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.  which accompany these worldly things in respect of their getting and obtaining. Now further let us consider of those which are incident unto men in respect of their keeping and possession. For as they are gotten with great toil and labour, so are they kept with much care and fear, in regard whereof they are no less troublesone in the enjoying then they were in the obtaining; like herein unto wild& savage beasts, which cannot be taken without great pains and peril; and being in hold, bring no less labour and danger to restrain them from doing mischief. 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 he saith else where, that the house of the righteous hath much treasure, 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 
Pro. 15. 6.  great molestation and anxiety of mind, which waiteth on the estate of worldly men, he is not contented to say, that it is troublesone, but trouble itself, or in itself trouble. The which trouble and restless vexation the Prophet Esay expresseth, 
Esa. 57. 20.  by comparing wicked worldlings to the raging sea that cannot rest, whose waters cast up mire and dirt. Now the cause of this care and fear in the keeping of these worldly vanities, is the immoderate love which their owners bear unto them; for as we securely possess those things which we little regard: so if once wee set our heart vpon any thing though never so vain, wee are presently tormented with a jealous care in keeping it, and fear of losing it. And as little children are never at quiet when they are fond of any body in the family, but cry after them as soon as they see them, and when they haue their company, cry as much if they but seem to stir, for fear of losing them; so if we once wax fond of these worldly vanities, wee possess them with such care and fear, lest they should bee taken from us, that they bring us much more disquietness and grief, then comfort and contentment in their fruition. Neither can wee ever securely enjoy any worldly thing, or take delight in it without molestation, unless loving it less then we love our Creator, and possessing it with a desire moderated by his will, we bee content to retain 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 love the world or any thing in it with unlimited affection, and affect the creature, more then the Creator, it is just with the Lord, that this excessive love should be punished with excessive cares and fears, and that by immoderate loving, we should lose the comfort of our love. Now if any shall say that they feel no such torment or molestation through these cares and fears; let them know that it is not the want of a burden which procureth their ease, but their madness of affection which maketh them senseless in ceiling the weight: it is not for want of trouble that they are so well contented, but because their foolish love causeth them to mistake crosses for comforts, and turneth torments into delights. Like those who are well pleased to haue their backs almost broken, whilst they are loaded with gold; or unto such as being diseased with the dropsy, take their chief pleasure in drinking, though it bee the chief cause of their pains and torments.  
But how many miseries accompany these worldly vanities 
§. Sect. 10. The cares and fears which accompany honours in their possession. Magnus est labour, magnae custodia samae.  it may more plainly appear, if wee insist in the special instances: for first as honours are begotten, born and bread by perils and labours; so are they by the same nursed and preserved; neither can glorious famed bee long maintained, unless it be upheld by watching care, and painful labour: and as those who climb up the high and steep rock of honour, must before they can get up spend much sweat, and be even tired with their laborious travell, so being come to the top, they shall stand as it were vpon a narrow ridge, and find but tickle and slippery footing, whereby they shall be in danger of falling, unless they haue a good brain, and a careful eye. And this causeth those who are advanced to high places, to bee jealous and suspicious of all that stand about them, not thinking what they will do, but what they can do, nor what presently they undertake, but what they may attempt in time to come; making their power of infringing their glory, to bee unto them a continual terror, as if already they were assaulted. They fear those who are under them, lest they pull them down, that themselves may more easily ascend; those that are their equals, and as it were on even ground, lest they should justle them out of the path of honor, and cross or overthrow them by competition, as being corrivals in the same love; and much more do they stand in fear of those who are above them, lest they should crush and tread them under foot, having the advantage of the vpper ground. So that the ambitious man having with great pains ascended to the steep top of honors hill, findeth himself not exempted, from the stormy tempests 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 perils howsoever many escape yet few or none the fear; for as the thunder-bolt striking but one or two, doth affright and terrify all those who stand about them; so when those who are highly advanced, haue their greatness ruined and overthrown, by those who are higher then they, or by the fury of popular rage, or because it is no longer able to bear it own weight, those haue their part in the fear, though not in the danger, who are of the same quality and estate. moreover, add unto these fears and cares the manifold molestations, and freting griefs, which are incident to those who are of honourable condition, whilst they vindicate their reputation, upholding and preserving those honors which already they haue received, or aspire unto new preferments, being distracted between hope and fear of rising; whilst they envy their superiors, emulate their equals, and magnify themselves to their inferiors. every check of their sovereign woundeth their heart, every repulse or disgrace crusheth and breaketh it: they are vexed with every salutation which they give unto their equals, if they be not resaluted; they are tormented if their inferiors fail in dutiful respect; and if any out strip them who was behind in this glorious race, they sink down with sorrow, and eat their hearts with grief: they are tormented if they do not ouer-top all in height and greatness; and though they be too high already, they haue little ioy in their aduancement, unless they can rise to the full pitch of their proud hopes: often they desire to do evil; and yet are fearful that it should be discovered; and loving those courses of pride, insolence and tyranni●, which expose them to the envy and just hatred of all, they are nevertheless fretted and vexed, when they are reputed to be such as indeed they are, and when they find that they haue no more love and respect then they haue deserved: 
Approbatio vu●gi quanto c●criorem quempiam sacit, tanto maio●ibus curis, solicitudinc, atque periculis vexat: nec enim respirare, qui dominatui populi seruil, nec in re aliqua ●irmite● stare potest, &c. Chrysost. in Matth. 12. hom. 41. tom. 2. 366.  they would be lords over all, reigning and ruling at their own pleasure, and yet their pride abaseth them to a servile condition, setting over them so many masters as they haue familiars and acquaintance, whom they often, even unwillingly observe and please, because they would not haue them diminish their famed and glory, by detracting their praise and commendations. In a word, innumerable be the griefs and discontents accompanying this estate, many whereof are in their own nature grievous and very burdensome, and many in themselves but light, made heavy and intolerable, by the great spirits and small patience of those that bear them: whereby it appeareth that these worldly honors, though they make outwardly a glorious show, yet inwardly they are full of miseries; and therefore when the world offereth, and bestoweth them vpon it friends and favourites, it dealeth with them, as the souldiers with Christ; for it giveth them glorious 
Mat. 27. 28. 29.  robes, but it is to mock them; it putteth a sceptre into their hands, but it is of reed, which breaketh in the managing, and most faileth when it is most restend on; it bestoweth vpon them crownes indeed, but they are of thorns, which being often smitten to their heads with the cruel stroke of adverse accidents, wound in stead of comforting, and bring in the place of expected ioy, innumerable molestations and bitter griefs: or though they be of pure gold, yet their worth is so much exceeded by their weight, 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 fury of ambition, that they take pleasure in their pain, and love that which is their torment: which being the case of many, gave just occasion to one of making this exclamation: O ambition( saith he) 
O ambitio a●bientium crux, quomodo omnibus torquens, omnibus places? Bernard. lib. 3. de Considerat.  which art the cross and torment of the ambitious, how dost thou torment all, and yet please them in their torments, nothing more bitterly vexeth, nothing more grievously disquieteth, and yet nothing among miserable mortal men is more magnified and extol●ed.  
The like or greater miseries accompany riches, whilst 
cap. 1. §. Sect. 11. Of the miseries which accompany riches when they are in possession.  they are in custody and possession, both in respect of that care and labour of body and mind, in keeping and disposing them; and also in regard of the fear of losing them, and of many miserable effects which accompany them both: for as they are gotten with intolerable labours of the body, so they are possessed with infinite cares& perturbations of the mind, 
Origen. in Rom. 5. lib. 4.  either whilst they who haue them are troubled in disposing and employing them so, as may return unto them the greatest increase; or in sharing them with some indifferency to those who are of their family and charge( for when goods increase they also are increased that eat them, as the Wise 
Eccles. 5. 10.  man speaketh) or finally( if at least they be possessed with a good conscience) in watching over themselves, that they be not corrupted with their abundance, and that their plenty of gold do not make them poorer in godliness. In which respect riches are compared to thorns, which being gripped wound the flesh, but be harmless if they lye in the open hand; so if they being excessively loved, be as it were gripped with immoderate cares, they prick and wound the heart with many 
Prou. 23. 5. Quis mihi unquam crederet si spinas divitias interpretari voluissem? maximè cum illae p●ngant, istae delectent, &c. Gregor. in luke. 8. Homil. 16.  griefs& troubles; but if we carelessly keep them,& slightly hold them, being ready to part with them vpon all good occasions, and to suffer them to take their flight like an Eagle, when God calleth for them, they will become to their owners not only harmless, but also profitable. To which purpose one demandeth: Who( saith he) would beleeue me, if I should interpret thorns to be riches? especially seeing they prick, and these delight; and yet in truth they are no better then thorns, because by their pricking cares they rent the mind, and when they entice us unto sin, they make it bloody with the wounds of wickedness. And as they are continually vexed with these cares in keeping them; so also with fear of losing them; for as before they had them, they pursued them with burning desire, so being possessed of them, they keep them with quaking fear; no sooner haue they gotten 
A●arus divitias quas optauerat metuit,& voto laborat suo. Senec. Consol. ad Polyb. cap. 23. job▪ 15. 21.  riches, but presently they lose their security, and now they are in fear of that wealth which before they wished, sick of enjoying their own desires; and fall into travell, as soon as they haue their longing: for as Eliphas speaketh, A sound of fear is always in their ears, lest in their peace and prosperity, the destroyer should come vpon them. If the covetous rich man seeth one stronger then himself, he feareth violence and robbery; 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 feareth theeues and robbers, at home he suspecteth his own seruants; in time of war he is afraid of common spoilers, in time of peace, of envious and spiteful slanderers, which are ready to make him faulty because he is rich, and an enemy to the common wealth, because he hath too much for his own particular. Finally, the covetous rich man is afraid of all things, saving Gods displeasure; and of losing all, except it be his own soul, and the joys of heaven: and such is his folly, that whilst he feareth to lose his gold, riches, lands and possessions, he is in no fear of losing himself, as though( excepting his own person) he had nothing in his custody, unworthy the keeping. Hence it is that he keepeth such a narrow watch over his wealth, and having enclosed and shut it up under the sure custody of many bolts, iron bard chests, and strong locks, which neither picking nor breaking can endanger, he addeth also to his aid so many seruants, as his covetous mind will suffer him to maintain, that they may the better keep the watch, and bring security; but all in vain, for within a while he groweth jealous of his guard, and suspicious of his assistants; and the more able they are to keep out outward violence, the more stronger he thinketh them to break open his chests, and to spoil him of his treasures; and therfore thinking no known strength sufficient to keep his gold and silver from force or fraud, he hideth it in the ground, being ready to suspect his eyes and heart, as privy to his secrecy, lest imparting it to his tongue, it should reveal it at unawares either waking or sleeping. And as one of the ancients noteth, such is the madness of these greedy muck worms, that after they haue with sweeting pains, 
Basil. orat. 14. de divitijs& paupertate.  preached for their treasures in the bowels of the earth, they are ready with shivering fear to hid and cover them in the earth again; like the adders young, which being newly come out of their dams belly, glide and return 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 lye over the place in which 
Multi def●sso auro incubant, aurum eorum sub terra,& cor eorum sub terra. Ambros. de jacob. cap. 5. tom. 4. Cyprina. de mortalitate Serm.  their gold is hide, and to bury their harts together with their treasures, that it may bee the better watched. In a word, as they never think their money free from danger, so are they never free from fear, they never securely eat or sleep, but as the holy martyr said, they sigh at their banquets, although they drink in the richest plate; and after their feasts, when they haue laid down their bodies made lean with cares, and even hide them in their beds of down, they watch and can take no rest in their soft lodging; and when but a mouse stirreth, they are ready to bustle up, suspecting a thief; not understanding, wretches that they are, that all their wealth doth but bring unto thē glorious punishments, that they are fettered with their gold, and possessed of their riches, whilst they think they possess them. The which folly of over careful 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 already one foot in the grave, yet do they in this kind show their foolish fear more then any other; burying their treasures in the earth, not long before themselves are butted, as though howsoever they never 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 just iudgement of God; for when as they neglect the love of their Creator, who is loved without any labour, he giveth them over to dote vpon the creature which they love with laborious pains, and enjoy with many griefs; being ready at the command of their concupiscence, to endure all labours and dangers for the obtaining of it; and to what purpose? surely that they may fill their chests with treasures, 
August. S●rm. 26. in Act. 3. tom. 10.  and empty their minds of peace and security; gain gold, and lose their sleep. To which purpose one saith, that covetousness desireth gold, sorrowful labour findeth it out, and carking care keepeth it: It is the matter of labours, perilous to the possessors, a weakener of virtue, an ill master, and treacherous seruant; no man thinketh that he hath it safe, unless he always hid it, because it shineth to the owners destruction; in darkness it is sought, and it is kept in darkness. And the reason of all these miseries is, because men make idols of their wealth, and love it out of measure; neither can that be securely possessed which is excessively overvalued; whereas if loving God above all, they could in all estates bee content with that which pleaseth him: if in the time of prosperity and plenty, they would learn the vanity of abundance, and make poverty familiar unto them, not onely by meditation, but by accustoming and enuring themselves to endure some want, they would enjoy their riches with much more security, and entertain poverty, if it happen to seize vpon them, with much more patience and contentation.  
And thus haue I shewed the care and fear which accompany 
§. Sect. 12▪ That riches deprive their bodies of rest, and their minds of peace which too much love them. Eccles. 5. 11. Eccles. 31. 1. 2.  riches in their possession. Now let us consider of some miserable effects which issue from them both; as first through this care and fear they deprive their bodies of rest, and their minds of peace and quietness. For as the Wise man speaketh, the abundance of the rich will not suffer him to sleep. Whom the son of sirach imitating, saith, that waking after riches pineth away the body, and the care thereof driveth away sleep; ●his waking care breaketh the sleep, as a great sickness breaketh it. For their concupiscence keepeth them waking, whilst it forceth 
Aurea rumpunt tecta quietem vigilesque ●rahi● purpura noct●s  them to tyre their thoughts in plotting how they may keep their own store, or get other mens, and so turn their sufficiency into abundance, no less vexing their souls 
O si patean● pectora ditum quantos intus sublimuis agit fortuna metus Senec. in Herc. Oet●o.  with envy when they see other mens state hastily increase, then with sorrow because their own standeth at a stay, or goeth backward: one while sorrowing because the earth not yielding fruitful increase nor sufficient plenty, they haue not enough; another while no less grieving at the great abundance of all commodities, because the market falling, they cannot sell their own at their own rates, bewailing all that as loss wherein they come short of their greedy expectation. In which respect one truly saith, that when the love of riches is excessive& unsatiable, they much more torment the soul with greedy desire, then they do refresh it with any comfortable use; and whilst a man too much leaneth towards them in love, they failing him, he slideth and falleth into grief and sorrow. He who findeth them loseth his rest, for when he waketh he thinketh of increase, and when he sleepeth he dreameth of theeues; he is afflicted in the day▪ 
Idiota inter Orthodoxogr▪ lib. 1. cap. 32.  fearful in the night, and always in want and beggary, continually robbing himself of rest, for fear lest at any time he should be robbed of his riches. So also they load themselves with unsupportable burdens; and as the Prophet speaketh, 
Hab. 2. 6.  with thick day: and as birds of heavy bodies cannot fly though they haue wings, being pressed down with their own weight; so though worldly misers haue souls and minds which might carry them into heaven in spiritual meditations; yet the burden of their wealth, and their worldly concupiscence, will not suffer them to rise, but presseth them down groveling unto the earth. Which burden( as one saith) is now more unseasonable, in that it being the time of warfare, and our enemies still in field, it is altogether vnmeet before the battle be ended to load ourselves with spoils, which will make us unfit to continue the fight; but after we haue obtained the victory, then may we securely enjoy our treasures. moreover, with their cares, fears, and restless watching, they weaken their strength, and bring vpon themselves sickness, and untimely death, and all for the obtaining of such trifling vanities, as are not worth the labour in seeking and trouble in keeping them; in which respect their earnest endeavours, are fitly by the Prophet compared to the 
Esa. 5●. ●. 5.  weaving of the spiders web, in making whereof she comsumeth her own entrails,& being finished, it is good for nothing but to catch flies; so covetous men wear out themselves with cares and labours, for the obtaining of gold and silver, and when they haue them, break their rest, and oftentimes their hearts in keeping them, having for all their pains, cares, and fears no return of true profit; nor any more good by all their travels, then their bags and chests wherein they keep their money, which are but worn out, and sometime broken open for the siluers sake which they keep in custody. Finally, by their cares and fears they make themselves of masters and owners, keepers and jailers of their riches, or rather in truth fellow prisoners; for not the lims but the heart is bound with these golden chains, and whilst they lock up their gold in their iron bard chests, their mindes also are imprisoned with it.  
And thus haue I shewed that those who keep their riches 
§. Sect. 13. How we may in the possession of riches be freed from the former miseries.  with immoderate love, do together with them harbour many miseries. The which should serve as an effectual persuasion to wean our hearts from the excessive love of these miserable vanities, and to make us affect with our hartiest desires the rich treasures of Gods spiritual graces, and heavenly joys, which bring comforts without cares, because all our cares are cast vpon God, who careth for us; and true happiness without the mixture of any misery. To make us 
1. Pet. 5. 7.  loathe these vain and worldly riches, which( as Zophar speaketh) filling us with abundance, fill us also with pain; and 
job 20. 22.  to be more in love with those heavenly treasures, which wee shall securely enjoy without any perturbation of our rest. Or if our affections cannot bee withdrawn from this earthly mammon, let us as our saviour Christ exhorteth us, labour 
Luk. 16. 9.  to make friends of it, which we may do if we use it friendly, and love it truly, as it ought to bee loved, and wee to love. Now riches are truly loved when we use them in their kind, and according to their own nature, helping them forward to the attaining of their chief and best end, for which they were created; even as we are said to love books best, when we even wear them out with studying; and meat best, when with a good stomach we feed vpon it; and our neighbours best, when we move them to glorify God in their salvation; because these are the main ends for which they were made. But the chief end of riches is that we may glorify God in their use; as when we employ part of them to the necessary and sufficient maintenance of ourselves, and those who are committed to our charge; and that which remaineth, to the relieving, feeding and clothing of the poor members of Iesus Christ, which is the main end of our plenty and superfluity; from which end also they haue their name, being called goods, because they enable us to do good, and are the instruments of well doing: and therefore they who hinder them of these ends, and will not use them according to their own nature, which is to do good, by being communicated to those who stand in need, but keep them fast locked up( as it were) in close prison, not suffering their gold and silver to be at liberty, 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 love their riches, nor yet themselves; because altering their use and nature, they make them to degenerate, and ceasing to be good and profitable, they cause them through their abuse to be hurtful and pernicious. In which respect they are compared to bandogs, which are most fierce when they are tied up, but gentle when they are set at liberty; and to riuers, which if they be suffered to haue their natural course in their own current, they run quietly and do much good to the whole country, but if any will stop their course, as desiring to engross them to his own use, they rage and swell, break down their banks, and drown all that are about them: or 
Chrysost. in Matth. 13. Homil. 48.  unto springing fountains, which if they may purify and cleanse themselves by sending out their pirling streams, they continue clear and sweet, but if their issue be dammed up, and they made a standing pool, their water putrefieth and corrupteth: so if we suffer riches to haue their natural course, like streams issuing from us, by communication and Christian liberality, and to fill the empty places which are in their way, they will retain their natural purity and perfection, being used in their kind; but if we imprison and hoard them up, they will corrupt and become unprofitable, yea in truth noisome, hurtful and pernicious: thus clothes laid up become moth-eaten, corn reserved overlong, becometh musty and vnsauourie; meate kept past due time putrefieth and stinketh, and coin itself being hoardward up and not used, loseth it beauty and brightness, and is fretted with rust and canker; and that which is worst of all, these moth-eaten garments, corrupted riches, and cankered gold and silver, shall be a witness against those who thus abuse them, eat their flesh as fire, and for their false and wrongful imprisonment, shall cast them into the prison of utter darkness, as our saviour Christ and his holy Apostle haue 
james 5. 1. 2. 3. Matth. 25. 30.  plainly taught vs.  
If therefore we truly love riches, or ourselves, let us not 
§. Sect. 14. That riches are most surely preserved when they are given to the poor.  by hording them up increase our own cares and fears, and hinder them of their right use and end; but let us so dispose of them, as they may be most safe, and we most secure; they preserved in their natural perfection, and we benefited by their fruition. Now this we shall do if we enjoy part of them to our own comfort, and communicate the overplus to the good of others, feeding the hungry, clothing the naked, and relieving those who any way stand in need. For we lose these earthly riches in keeping them, and keep them in bestowing them; if we give them we shall ever enjoy them; if we reserve them, we shall surely lose them; seeing we cannot long continue with them; for either they shall be taken from us, or we from them, carrying nothing with us out of the world, but returning naked as we came into it. So that if we would haue these perishing things permanent unto us, we must give them that we may always haue them; and leave them for a time, that we may enjoy them for ever. For as the Wise man saith, if we cast our bread vpon the face of the waters, after many daies 
Eccles. 11. 1. 2. Prou. 19. 17. Matth. 19. 21. 1. Tim. 6. 19.  we shall find it; if we give unto the poor, we lend unto the Lord, and he will recompense and repay us that which we haue given. So our saviour telleth us, that if we give to the poor we shall haue heavenly treasures. And the Apostle teacheth us, that those who be rich in good works, and ready to distribute and communicat, do lay up in store for themselves a good foundation against the time to come and obtain eternal life. If therfore we so love our riches, as that we would eternally possess them, let us not hoard them up in the earth, where we are sure to leave them, carrying nothing with us but the canker of our coin, which shall bear witness against us at the day of iudgement; but let us sand them before us unto heaven, delivering them to the poor who are Gods factors and receivers; and so having conveyed and made over our goods( as it were) by bills of exchange, we shall find the Lord a sure and all-sufficient pay-master, who will give us more then double vsance, and yet pay us at the first sight. If we would haue our corn continue sweet and good for a great space, let us know that there are for this purpose no garners comparable to poor mens stomachs, which will preserve our grain for our use unto life eternal: if we would haue our clothes preserved from moths, and to last long, the backs of the naked are our safest wardrops: if we would keep our gold and silver from rusting and cankering, let us commit it to the custody of the poor, and they will not only keep it bright, but become our porters to carry it before us unto heaven; whereas whatsoever they bear not for us we shall surely leave behind vs. In a word, if we would be rich truly and eternally, let us as our saviour Christ counseleth us, not lay up our treasures vpon the earth, where the moth and canker corrupt, and where theeues dig through and steal, but let us lay up our treasures in heaven, 
Matth. 6. 19. 20.  whereas they shal be securely safe from all these dangers. And as elsewhere he exhorteth us, let us sell that we haue, and give 
Luke 12. 33.  alms, and so make us bags which wax not old, lay up a treasure in heaven which can never fail, where no thief cometh, nor moth corrupteth. And if we look to find rich treasures when we come to our heavenly country, we must not give it pinchingly& with a sparing hand, but sand it before us in great plenty; if we will there be rich in glory, we must be here rich in good works, imitating our bountiful God, who giveth us 
1. Tim. 6. 17. 18.  abundantly all things to enjoy, as the Apostle speaketh; if we will find there a fruitful harvest of ioy and happiness, our seed time must not be niggardly and sparing, for as the same Apostle saith, he which so●eth sparing▪ shall reap sparing; and he 
2. Cor. 9. 6.  that soweth liberally, shall reap also liberally. The which liberality 
Non est multum quod facis, cum facis quod multi.  is not to be measured according to the greatness of the thing given, simply considered; but as it is compared to his estate that giveth it, and proceedeth from a free and bountiful heart, in which respect the poor widows mite, and the cup of could water given by him that hath no better thing to bestow, shall haue as rich a reward, as he that giveth much out of his abundance: but as our alms are fully in proportion to match our estates, so they are not to exceed them; for the Apostle giveth us this rule, that we must lay up for these charitable 
1. Cor 16. 2.  uses, according as God prospereth us; and not whilst we relieve others, bring ourselves and those who depend vpon us to want and beggary. And as we are to moderate our alms with Christian wisdom and discretion, lest we lavishly power out, in stead of liberal giuing; and by our present pro●u●enesse in wasting the stock, disable ourselves for the time to come; so we are much more carefully to take heed, that we do not withhold from the poor that which our state will well bear, nor give less then our ability will presently afford, for fear of wanting ourselves in time to come; seeing this were but to bewray our diffidence and distrust in Gods bountiful providence, yea and after that he hath given us a pawn and pledge of his liberal love in providing for us sufficient store: from whence we might conclude, that as God hath already furnished us with necessary and convenient plenty, so( as the Apostle saith) he is still ●ble to make all grace to abound towards us, that we always having all sufficiency 
2. Cor. 9.  in all things, may abound in every good work. To say nothing of their extreme solly, who vpon a causeless suspicion, and diffi●ent ●eare, neglect these works of mercy, seeing hereby they certainly deprive themselves of the eternal joys of heaven, vpon an uncertain fear of wanting hereafter those temporary trifles; and without all doubt cast themselves into the torments of hell: for as true, as truth itself hath spoken it, those who haue not fed the hungry, given drink to the thirsty, clothod the naked, and lodged the harbourless, shall at the day of iudgement hear that fearful sentence passing on them; Depart from me ye cursed into e●erlasting fire prepared for the divell and his angels; for I was an hungered, and ye gave me no meate, &c. Euc● as contrariwise those who haue performed these deeds of charity, shall with infinite comfort haue their judge and saviour pronounce that joyful sentence; Come ye blessed of my father, inherit the 
Mat. 25. 41. 3●.  kingdom prepared for you, from the foundations of the world, &c.  
And therefore if we will escape this curse, and be partakers 
§. Sect. 15. A● exhortation to alms deeds.  of this blessing, let us not with carnal worldlings take all our delight in possessing abundance; and as it were in burying ourselves under an huge heap of this worldly dross, hiding these lent talents, and not employing them to the glory of our master, and good of our fellow seruants; but let us liberally communicate of our store to those tha● stand in need. Which that we may do with more cheerfulness, let us further consider that herein we shall approve ourselves to be children of our heavenly father, seeing wee resemble him in his bounty and liberality, giuing abundantly according to our ability to the relief of all that want our help; and that we take hereby the best course to rid ourselves of carking care, and unquiet fears of losing these things which we so much love, seeing we haue laid them up in heaven, where they shall safely bee kept for us, as it were, o 〈…〉 o 〈…〉 gun-shot 
Act. 20. 35.  of any danger. Let us call to mind that it is a more happy thing to give then to receive, and that those who are most liberal in bestowing alms, do hereby obtain far greater benefits then they vpon whom they are bestowed; for they give transitory trifles, but shall bee recompensed with eternal treasures, as it is written, he hath sparsed abroad, 
Psal. 112. 9. 2. Cor. 9. 9.  and hath given to the poor, his benevolence remaineth for ever: his horn shall bee exalted with glory. They bestow single benefits, but they shal haue them returned an hundred fold, 
Mat. 19. 29.  and haue everlasting life to boot. And therefore if we truly love our money, and be wisely covetous, let us fall into the practise of this christian usury, which will not onely bring us in for gain ten in the hundred, but an hundred for ten, yea an hundred for one; so as we may well say with the son of sirach, that if we bestow our treasures after the commandement 
Eccles. 29. 11.  of the most high, it shall bring us more profit th●n our gold. Neither is there any cause why we should suspect our payment, seeing he who hath promised it, is true and all-sufficient, and never failed of his word. If therefore men bee willing to commit their seed to the ground in hope of a fruitful harvest, though there be many accidents often happening which frustrate their expectation; if they can bee content in hope of a little gain to trust out their wears and goods to such as they think sufficient, though they are often mistaken and deceived of all; how intolerable is their diffidence, who dare not give credit unto the Lord, promising them to repay that which they lend him with such infinite increase, but rather let their seed wax musty in their garners, then they will employ it in this spiritual husbandry, and repose more confidence in unable and deceitful men, then in the most true and all-sufficient God?  
And thus haue I shewed the cares, fears, and manifold miseries 
§. Sect. 16. Of the miseries which accompany worldly pleasures in their fruition.  which accompany riches in their possession, as also some means whereby we may be vnburthened of them. It followeth that I ad briefly a word or two of worldly pleasures, which as they are gotten with labour and pain, so they are kept with much trouble and fear. For what care do 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 do they diet themselves one day, that the day following they may bee more able, and( as it were) better breathed, to run on in their voluptuous courses? How discontented are they when having pleasures they can take no pleasure in them, because they are cloyed, and haue already surfeited of their delights? How are they vexed if they do not answer their expectation, nor please their wanton pallet, when as oftentimes there is no want in their pleasures, but because they being glutted with satiety cannot relish them? How are they turmoiled whilst they feel an inward conflict between voluptuousness, and desire of honour, and stand in fear lest by enjoying their pleasures, they lose their credit and reputation, when either they are in themselves unlawful, or in their use immoderate? What inward pangs feel they, when their consciences tell them that their voluptuous courses will not agree with religion, and the fear of God, no nor yet with civility and common honesty? and what remorse and stings of repentance do they endure, when the sweetness of their pleasures are overpast; though they are so bewitched with these pleasing sorceries, that with the drunkard in the proverbs, after they haue found themselves sick, and surfeited 
Pro. 23. 35.  of their delights, and even beaten with the scourges of many miseries, they continue in their voluptuous courses, and with no less fondness then before dote vpon their pleasures? Finally, whereas the temperate man who hath learned to abound and to want, doth securely enjoy his delights, as not greatly valuing them, because he can as well bee without them as with them; contrariwise he that is voluptuous, having set his heart vpon these bewitching vanities, and made an idol of his pleasures, is in continual fear of losing that which he so much loveth; and when he aboundeth with those things which his heart desireth, his rejoicing is not so great in their fruition, as his fears, jealousies, and suspicions, lest in time to come, he should bee deprived of them. And howsoever these carnal pleasures are but base vanities and childish ●oies; yet men setting their hearts vpon them, they become great, not in themselves, but in opinion, which is the chief measure of worldly excellency. Which opinion as it maketh them to enjoy them with love; so it causeth them to keep them with fear; like little children, which with no less care watch over their worthless trifles, then if they were the most precious jewels, and richest treasures.  
But having sufficiently shewed the miseries which are incident 
§. Sect. 17. The miseries which acco●p●nie worl●●y things when they are lost.  unto these worldly things, whilst they are in custody and possession; let us 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 grief; for men having advanced them infinitely above their worth, both in their iudgement and affection, and made them their Idols, vpon whom they haue wholly set their hearts; when they are deprived of them they bewail their loss no less; yea in truth much more bitterly, and with far greater passion, then if they had lost all part and interest in God himself, his Son Iesus Christ, and all those glorious joys in his heavenly kingdom. And having reposed in them all their ioy and comfort, their hope and confidence, when with Laban they are robbed of their idols, they lament their loss with more true grief, and sustain this burden with much more impatiency, then if they were at once spoiled of their wife, children, and all their 
Gen. 31.  friends; because they are together with them robbed also of their hearts, which are fast nailed, and inseparably 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 loseth it; for those things which are possessed with immoderate love, are lost with immoderate grief, although in themselves they are vain and worthless: even as we see little children lamenting with no less true sorrow the taking away of their childish and contemptible trifles, then if they were deprived of their inheritance. So in like maner, worldy men ouerualuing earthly vanities above their worth, are more tormented with grief when they are forced to foregoe them, then for losing the glorious inheritance of the faints, and the eternal joys of heaven. Yea their sorrow is so intolerable oftentimes, that to ease their grief, they murder themselves; as thinking less torment in death, yea in hell itself, then in living to sustain so great a loss. For the greater they conceited their happiness in the fruition of their vain desires, the more miserable they think themselves when they are deprived of it; and now they heartily wish that they had never enjoyed these pleasures, because at the last they are spoiled of them; though in truth with great folly, for they having had formerly the fruition of their desires, might, were it not for their own peevishness, still delight themselves with the remembrance of it, and when they are most destitute and forsaken of the things they loved, they are( setting passion and opinion aside) in no worse case, then before they had them: yea sometime men are thus afflicted with bitter sorrow, when as they are deprived but of some small part of these worldly things, though they haue still the greatest share left behind; neither can their great remainder so much delight them, as their little loss grieveth them, as though their ioy and comfort were bound jointly to all, and severally to every part of these vanities, so that if any part be wanting, a forfeiture must presently be made of the whole sum: wherein they may fitly be compared to little children, who though they haue twenty trifles wherewith they play, yet if but one of them be taken away without their consent, do presently fall a crying, and in a moody discontent cast away all the rest, taking no delight in many, unless they may still haue all: yea oftentimes it cometh to pass, that though they make but mean account of a thing whilst they haue it, yet they value it when they must forego 
Stultus quod perdidit, ta●tum amat.  it, beginning then onely to love it, when they lose it, and highly to esteem it, when they can keep it no longer. And as their damage indeareth their affection, so answerably it increaseth their sorrow; and the arguments which they gather to amplify the greatness of their loss, are so many quarrels against their own quietness, and so many motives to augment and aggravate their impatiency and grief. In all which respects worldly men haue much more sorrow for the loss of these earthly vanities, then ever they had comfort in enjoying them, and after their false and counterfeit joys, sustain true and piercing grief: and that which is worst of all, this worldly sorrow hath no comfort attending on it, but as the Apostle telleth us, it bringeth death, and that not only 
2. Cor. 7. 10.  of body, but of soul also, unless they haue grace to bebewaile this grief, and be hearty sorry, that they haue so sorrowed.  
And as these things are of undoubted truth in all other 
§. Sect. 18. Of the miseries which are incident to men for the loss of honors, riches and pleasures.  worldly things; so especially in honors, riches and pleasures; for how vncomfortablie doth the ambitious man grieve, and with what impatiency doth he sustain his loss, if he be deprived of his honors and preferments? how much more bitterly and hearty doth he bewail it, then the death of his first born or nearest friends? yea how much rather had he die himself, then to live disgraced, though it be but in the opinion only of his own consorts? And though he haue many preferments, and much glory in the world, what comfort 
●●ster 5. 9. 11.  doth he take in all the rest, if he be deprived but of one, yea if he come short of his hopes where he thought to obtain; losing that which he never had, but only in conceit? So the covetous man bewaileth his lost riches, as if he had lost himself; and that not out of passion only, but out of an ill grounded iudgement, which maketh him so to esteem them, as though all his good and happiness consisted in having them, and all ill and misery in their want; and hence it is that in their usual phrase of speech they say when wealth is conferred on them, that they are made, and when it is taken away that they are undone, or( as it were) unmade again; judging, that in having, or not having riches, their making or marring chiefly consisteth: yea so fast hold doth their immoderate love of this earthly Mammon take of them, that they can more eas●ly part with their souls then part with it, as we may see in the example of the rich man in the gospel, who when he could learn of our saviour no other means 
Matth. 19. 22.  to be saved, then by parting with all and following him, he went away sorrowful for the loss of his soul, but yet resolved to keep his wealth. And such as their love is whilst they haue it, so such is their grief when they are forced to leave 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 grief; because in such abundance, and so many particulars which are all casual, some things must of necessity every hand while miscarry, the loss whereof so much& often troubleth him, that it were much better for him, that he had never had them, then to sustain such grief in losing them. Neither can the greatness of their estates lessen their sorrow 
Bion apud Senecam, de tranquil. animi. lib. cap. 8.  when any loss befalleth them: for as one said wittily; An hairy man doth with no less pain suffer his hair to be pulled off, then he who is almost bald; and a wound bringeth as much grief to a Giant, as to a dwarf; and so in like manner it is all one, whether a covetous man hath much or little, because his heart adhering, and being as it were fast glued to his wealth, the pain is all alike when it is pulled from him. And this maketh men so impatient to think of parting with their riches, that they are ready with ●he Heathen, 
Hermocrates apud Stobeu● de injust. ●er. 10▪  when they make their will, to make themselves their own heires, and to bequeath unto themselves their own possessions. The like also may bee said of voluptuous pleasures, which howsoever they be but childish toys, and of small worth; yet those who set their hearts vpon them, are vexed with no small sorrow, when they are deprived of them, and howsoever they had never any good by them in their fruition, either in respect of soul or body; yet being enured to them, they bewail the loss of their company with bitter grief: and whereas men remember their crosses, dangers, and troubles, with great comfort and contentment, when they are once past; contrariwise the greater their passed pleasure haue been, the more bitter sorrow they bring to their hearts when they think vpon them.  
And thus haue I shewed not only that all worldly things 
§. Sect. 19. The conclusion p●swading all to seek after God▪ spiritual graces, and heavenly joys.  are mixed with, but also in themselves full of miseries. The consideration whereof, as it should wean our hearts from the immoderate love of these vanities, which howsoever at the first they seem sweet and pleasant, yet their after-taste is full of bitterness; and though they be crusted over with a thin rind of sugared delights, yet that being presently melted away, as soon as it is relished, the whole body and substance that remaineth, is no better, or more pleasing to our taste then gull or wormwood: so on the other side it should move us highly to esteem, and chiefly to affect, and seek Gods spiritual graces in this life, and heavenly glory in the life to come, seeing the former in themselves are free from miseries, and leave no after-tang behind them; but howsoever at the first taste they seem a little bitter to flesh and blood, yet the more wee feed vpon them, the more sweet they will be unto us, until at last having made them the ordinary diet of our souls, they will taste more sweetly and delicately, then the hony or the hony comb, as the Prophet david spake by good experience; and so they will not only delight us in themselves, but relish our mouths when they are distasted with the bitterness of worldly miseries. And for the other they are not only in themselves sweet and pleasant, but also free from the mixture of all worldly evils, not tainted with the least trouble, nor distasted with the smallest grief; for then all tears shall be wiped from our eyes, and all matter of mourning ceasing, we shall be replenished with fullness of ioy, and be even ravished with those happy pleasures which are at Gods right hand for evermore: which if we would truly seek, we should surely find, and attain unto them with far less labour, then we spend in compassing worldly vanities; and having obtained them, we shall securely possess them without trouble, care or fear; and never haue cause to bewail their loss, because they are eternal, and shall never be taken from vs.   

CHAP. XXVI.  
That though with all our endeavours we seek for worldly things, we are not sure to obtain them.  
having shewed the manifold miseries which accompany 
§. Sect. 1. That worldlings often sail in their desires, and lose all their labour.  worldly things: it followeth that according to my general order propounded, I come to the next main argument, which may dissuade any from the immoderate love of the world and worldly vanities; which is their great uncertainty 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 hungry appetites, were in themselves truly good, and of great worth and excellency; profitable to those that haue them, so long as they keep them in their possession; and exempted from all the former miseries; yet were there great reason why wee should contemn and despise them, in comparison of Gods spiritual graces and heavenly joys; and why wee should give these the pre-eminence far above them in our judgements, and in our affection and practise with much more fervency and earnestness love and seek them; seeing these are certain and permanent, and the other most uncertain and tickle, and that both in respect of getting and keeping them. For though we should use all endeavour, and spend all our strength in seeking and searching for these worldly things, we are not sure with all our labour to obtain them: And though we should get them into our possession, yet haue we no assurance to retain and keep them. Concerning the former, we find by continual experience that the sweat of worldlings is not always fruitful, but after that they haue beaten their brains, wearied their bodies, and consumed their strength with working, watching, and continual carking and caring; yet are they oftentimes at the end of their lives, as far from the end of all their labours, as when they first began. We see many daily like greedy kites, snatching and striking continually at the prey, and yet miss of it after 
Wisd. 9. 14.  all their earnest endeavours, howsoever many times they pierce themselves vpon the pikes of temptations and sin, which Satan like a cunning fowler hath hidden under these worldly baits for their destruction. And howsoever these worldly prodigals being poor, begge●ly, and empty of 
Luk. 15. 16.  heavenly riches and spiritual grace, do desire to fill their bellies, and appease their raging hunger, by feeding vpon the draff 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 near sufficient to afford plenty of these things so much desired, to all that seek them; and therefore the same thing having 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 proverb is, a man cannot thrive for throng of his neighbors. Yea in truth, themselves do cross themselves, their desires being contrary one to another, as affecting things which will not stand together; for at once they would take their pleasures, and heap up riches, and be glorious in the world for their bounty and liberality, and so gripping more then they can hold, oftentimes they retain but little, and sometime lose all. And as when diuers contrary winds meet, they cause a whirl 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 gather. Thus the voluptuous man would enjoy his pleasures and his riches too; but as this Wise man saith, he that loveth pastime shall be a poor man, and he that loveth wine and oil, shall 
Pro. 21. 17.  not be rich: and losing his wealth he commonly also loseth his delights, having nothing left to maintain his pleasures. But the chief reason of all is, because they making idols of their own wit, providence, industry, and labour; trusting in them more then in God, and sacrificing unto them the 
Pro. 11. 28.  cheese praise of all their welfare; the Lord jealous of his own glory, crosseth them in their courses, and bringeth all their counsels and endeavours to nought. And this reason the Prophet Haggai yeeldeth why the Israelites laboured in vain, and failed of all their hopes, because the Lord would not suffer them to prosper in their enterprises. ye haue sown much( saith he) and bring in little; ye look after many things, 
Hag. 1. 6. 9.  and yet attain unto few; for that which ye did bring home, I did blow vpon it, &c. The which God doth sometime in iustice, not suffering wicked men who haue forsaken him to enjoy either the things of this life, or the life to come. And sometimes in mercy he causeth these husks and draff of worldly vanities, to be withheld from his prodigal children, that very penury and hunger may enforce them to return to their heavenly 
Luk. 15. 17. 18.  father, and wanting this swines meate of earthly trash, they may desire and long after that sufficient food wherewith he feedeth his own family, even his spiritual graces, and eternal joys.  
It is true indeed that the world like a bad palmaster promiseth 
§. Sect. 2. That the world and the prince thereof abuse their favourites with false promises.  most, when it performeth least; and the prince of the world making a m●ster of many worldly vanities, saith unto men as he said to our saviour, all these will I give thee, if thou wilt fall down and worship me: but when the work being finished, the wages is expected; at the day of payment, either they haue a come again, or a flat denial; either they are beaten and punished as not having well performed their work; or when there is no such exceptions to bee taken, they must bee content to take their wages with great abate ments, or receive for currant silver, counterfeit slips and copper money. For sometimes the world and the prince thereof use their seruants as they use the sillie Indians, cruelly whipping them, when with great superstition they haue performed unto them their blind deuotions; or as the Egyptians used the Israelites, unmercifully beating them at night, when they had tired themselves with their daies labour. And though when they set them awork they promise them good things, yet when it is finished they pay them with evil. For example, they promise long life, and continual 
O munde immunde, tu multa promittis& pauca roddis; imo sic fallax es,& defectuosus, vt quos hic tu divitijs extollis, in fine nudos d●mittas▪ &c. Idiota in Orthodoxogr. de contem. conflic. ca●.& ainae. cap. 1.  health, when as oftentimes there follweth grievous diseases, and immature death; they promise rest, and behold disquietness; they promise them honours, and pay them with disgraces; they promise riches and abundance, and reward them with penury and want; they undertake that they shall lead their life in al joys 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 service, they promise that if they will bee at their command, there shall no wages part them, that they shall lead 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. Sometimes they delude and abuse them, giuing shadows in stead of substances; and( as it is said of some witches) they give them silver in show, but leaves in dead. Or as cunning iuglers, having offered them something which they think worth the having, when delivery is to be made, they nimblie convey it away, and chop into their laps some base trifle. Dealing herein with their seruants, as Laban with jacob, who having undertaken seven yeeres painful service for his beloved Rachel, received loathed Leah, for the reward of his labour; for after all that flauish service which they perform for them, even to the hazarding of body and soul to eternal destruction, they haue for their wages either contemptible trifles, or but then some gifts. In which respect as Satan and the world are to be accounted deceitful paimasters; so their wages are justly called false and deceitful vanities, which make some show of good when they are offered, but are nothing worth when they are received. So the Psalmist saith: I haue hated them which give themselves to deceitful vanities, 
Psal. 31. 6.  for I trust in the Lord.  
And yet though Satan and the world do commonly abuse 
§. Sect. 3. That though men be often deceived, yet they more trust Satan and the world, then God himself.  men with these false rewards, and draw them on with deceitful hopes to do them service; and though they haue often found their fraud by their own experience, and haue even daily been deluded by their faire promises, and disappointed of their expected rewards; yet are the more ready to beleeue them still vpon their often falsified word, then the Lord himself who never failed of his promises, and is almighty to perform, though he hath committed his covenant and promises to writing, confirmed them by his seals, and further ratified them by his never deceuing oath; and are more ready to do service to these deceitful masters, vpon a vain hope of these uncertain rewards, then unto the king of heaven and earth, who offereth to assure them of the eternal joys of heaven, though he bee as far from deceiving, as from being deceived. Yea in truth so do wee naturally dote vpon these earthly vanities, because they are 
Benè sperando,& malè habendo, transit vita.  subject to our senses, and put us in some hope of present possession, that we need not Satans sorceries, nor the worlds witchcrafts to deceive us; seeing we are ready without their help to abuse ourselves with vain hopes, and to bee still in love with the world and worldly vanities, not for that wee had, or presently haue, but for that wee expect in time to 
Hominum maior pars expectando m●ritur.  come. And thus are we content to spend our li●es in hoping well, and feeling evil, still expecting better, though we find it daily worse, until death coming, depriveth us of our worldly hopes, together with our lives. And that which seemeth unto me( if it were not so common) like unto a miracle, men still entertain these deceiving hopes, not onely against reason and sense, but even against the common experience which they haue had in others, both which haue gone before them, and now live with them; yea which they haue had in themselves from time to time; still hoping for better, till they cease to be. And though having past a great part of their life they haue found no cause why they should 
How men delude themselves with false hopes.  desire to live; yea haue enjoyed so small comfort and been turmoiled with so many miseries, that if it were put to their choice they would not care to live, if they might live no better; yet in hope of amending their estate, and of attainning unto some new happiness, which they haue not yet enjoyed; they are in love with life and the world still; though commonly they never obtain 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 access 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 overtaken with some unthought of evils, which diswelcome their new-come guests, and turn all their sweet into gull and bitterness. And as those who travel, though they haue found the ways which they haue already passed, foul and uncomfortable, 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 green and plain in show, conceive hope of amendment, and imagine that they shall end their journey with more delight; but all in vain: for when they come unto it, they find the ground wet and rotten, and many borrows and lakes which before they approached them, they could not discover: so we travailing in our pilgrimage, and having in our travell experience of the miseries which we haue found in our childhood and youth; seeing before us riper and elder age seemingly pleasant, in respect of that plenty and authority which doth accompany them, together with the comforts of wife and children, and such other benefits; do presently conceive a deceiving hope of some future happiness, when we shall enjoy those things which so long before we did expect: but often we are altogether frustrate of our desires, or if we attain unto them, we find the faire field in show to be nothing in proof but bogs and marish grounds; and that the life which we so much liked, is so full of cares and fears, troubles and discontents, infirmities and aches, sicknesses and diseases, that we are ready vpon trial to conclude, that we haue but exchanged the frying-pan for the fire, and that as in a quagmire, whilst we haue gotten one foot out of the dirt, the other is faster and deeper in. Now what reason there is why men should after this manifold experience both in themselves and others, still deceive themselves with vain hopes, I can render no other, but that they for their own parts are willing to be thus deceived, and dare not expect that which in truth they are to find, lest their life should be altogether uncomfortable and miserable before the time, when as they haue not so much as hope to assist thē,& make their burdens tolerable: and therefore rather then they will haue no hope to bear them company in their miseries, they are ready to admit of such as are deceivable and ill grounded; that these false hopes may bring unto them some true comforts, and small refreshings, though they continue only for the present. And God for his part is contented to let them continue in this blindness or wilful winking; and to haue these false and deceiving hopes always attending on them; that wicked men abusing themselves with their own sophistry, may go on in their courses to their perdition; and whilst they hope to attain unto these worldly things which they so dotingly love, never labour to attain unto better hopes, nor to assure themselves of everlasting happiness; and partly that they might not hurt human society, nor in despair lay violent hands vpon themselves, when as they should be forsaken of all hope to receive 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 spiritual part cheered and comforted in the time of their pilgrimage, with the assured hopes of future happiness, so the fleshly part admitteth of no refreshing or contentment, but that which is received from things present; therefore God thought it fit to suffer them also to entertain some worldly hopes, lest the flesh being utterly frustrate of it cheese desires, might with excessive murmuring, repining and discontent, be too heavy a clog to the spiritual man, and too much discomfort him in his way to heaven, being to travell as in a desolate wilderness, and having no hope of convenient lodging, and comfortable entertainment as he is going on his journey. Whereas having for the present but an ill welcome to the world, and many an hungry meal and hard lodging, yet still being in hope of better, it less strugleth and resisteth, but suffereth him to go on, if not with more patience and agreement, yet with less impatiency and opposition.  
And thus you see that though we should set our minds 
§. Sect. 4. That worldlings do often by their too earnest labouring lose the fruit of their labours.  vpon these worldly things, and pursue them with all our endeavours and desires, yet wee are not sure to attain unto them. But I may add further, that those who earnestly labour after these vanities, do not only many times fail of their hopes, but do therefore fail most commonly because of their too great earnestness, their too much desire hindering their obtaining the thing desired, and their overmuch hast 
Voluntas nimia▪ effectum necat.  in running after the things they dote vpon, making them to haue but the worse speed, whilst either they fall for want of taking heed, or run past the goal at unawares, whilst 
Vehementius tentata segniu● succedunt. Eccles. 9. 11.  with vnprouident eagerness they think to prevent all others. Wherein we may see the Wise mans observation verified, I returned( saith he) and I saw under the sun, that the race is not to the swift, nor the battle to the strong, &c. For those who grasp most greedily these waterish vanities, do hold least of them in their hands; and they who serve the world with all pains, and laborious industry, are oftentimes by this unthankful master punished for their overmuch diligence, and lose their reward, because they haue been too earnest in their business, and over laboured themselves in doing their work, having now only their labour for their pains, and in stead of their wished wages, nothing else but grief and misery. Others there are whom the world seemeth to use with more favour in the beginning, not only giuing them entertainment with a smiling countenance, but also putting earnest into their hands, and after some service done unto it, paying them liberally( as it were) their first quarters wages: but after they( being encouraged with this liberal pay) do with more diligence perform their business, in hope 
Certa amittimus, dum incerla petimus.  of greater reward, for their greater labour, it quiter frustrateth them of their hopes, and not only denieth to give them more, but also taketh from them that they haue. For how many are there, who by their moderate labours having gotten many things, do in more eager seeking after more, lose that which they already haue? How many do we see daily before our eyes, who lose their certainties, whilst they labour for uncertainties, and not thinking that they haue enough, when they haue too much, do in over reaching catch a spreine, and whilst they greedily seek after superfluities, do lose not their sufficiency alone, but even necessaries? And this cometh to pass, not only because the world is unfaithful and unthankful to those that serve it, but also because it is impotent and insufficient: for howsoever it is ready( like Satan the prince thereof) to undertake great matters, and to make large promises, that it may move men to leave the Lord, and lean unto it, yet the truth is, that though it were willing, yet it is altogether unable to perform; for the earth 
Psalm. 24. 1.  is the Lords, and all that therein is, and he giveth to the sons of men, as it seemeth best to his infinite wisdom: so that though the world brag never so much of it possessions, and great ability; and proudly arrogating unto itself Gods royal privileges, doth what it can to rob him of his right; yet the truth is, that it hath not the worth of a penny at absolute command, because even the least matters are governed and disposed by divine providence; neither is it the painful endeavours of greedy worldlings, that can compass the things which they so much desire; seeing they wholly proceed from the blessing of God; for as the Psalmist hath taught us, Except 
psalm 127.  the Lord build the house, they labour in vain that build it; and except the Lord keepeth the city, the keeper watcheth in vain: and therefore the world oftentimes( like a needy and bare master, who notwithstanding his poverty, standeth much vpon his credit and reputation) dodgeth and paltreth with his seruants, when in truth it hath nothing to pay, and deceitfully picketh quarrels with them, after long service sending them away empty handed, because by reason of it poverty it is not able to give them their wages. Whereby the way wee may note the miserable servitude of a wretched worldling; for God will not reward him because he hath renounced his service, and the world cannot, having nothing to dispose of; onely it cosoneth him with base shifts, and with alluring promises enticeth him to spend his strenghth in vain, having after all his painful service nothing to bestow vpon him.  
But the uncertainty of obtaining of worldly things will 
§. Sect. 5. Of the uncertainty of obtaining worldly honours.  better appear, if wee briefly consider some special instances; for how many ambitious men haue wee red of, and in our own experience observed, who haue most hungerly hunted after honours and preferments; and for reward of all their labours, haue received nothing but contempt and disgrace? How many haue earnestly striven to enter the gate of honour, whereof some haue been trodden under foot in the press, others thrust back by some more strong then themselves, others haue stuck fast in the gate by reason of the crowd, and few haue entred, besides such as haue climbed over other mens shoulders, making themselves high by the downfalls of other men, and erecting trophies to their own praise, vpon the ruins of other mens famed? Will you haue examples? The old world would needs build a tower reaching to heaven, that they might get them a name; but it was rightly called Babel, bringing in the end nothing but confusion to them, and their proud building. absalon whilst he desired to bee exalted into the throne, was hanged in a three; Adoniah aspired to the crown, 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 themselves whilst they desired a state above the condition of men, and equal with God himself, they lost their present excellency and made themselves vassals and slaves to the wicked spirits. Others make some little progress in their wished way to honour and preferment, but yet never come to the goal, nor obtain the garland, being either crossed in their course, or fainting for weariness, or tripped up by those that come next after them, who as suddenly fall, as rise, and no sooner make some glorious show, but presently they are again obscured; like unto falling stars, which in the same instant appear and vanish. And that either because they ambitiously hasten, and vnseasonablie aspire to these honors before their time, desiring to reap the fruit of glory& preferment, before they haue sown the seeds of virtue& true desert; whereby they expose themselves to the danger of many oppositions, every one being ready to hate their pride and to envy their preferment, and to use all means to stop their course in this over great hast: in which they fitly resemble hasty fruits, which blooming before the ordinary time, do seldom come to maturity and ripeness, because either they are nipped with the frosts, or blown off with the tempests. Or else because they aspite to greater preferments then is befiting their gifts, whereby they suddenly burst, because they swell themselves bigger then their skins will hold; and wanting true worth and good parts to support their greatness, they suddenly fall and come to ruin: like unto those who will climb higher then the bows will hold them; or unto such as being weak and feeble, do take vpon them heavy burdens. Others desire honour and glory in the world, but yet never attain unto it whilst they live, because presence is an enemy to famed; and therefore many whom the world scarce took notice of whilst it had them, 
Praesentia inimica famae.  are magnified and extolled when it hath lost them. In which respect honour is fitly called the shadow of virtue; for as the shadow sometime goeth before a man, sometime side by side, sometime followeth after him, and sometime doth not appear at all, as when the sun is set, or obscured with the clouds: so sometime a man is honourable and not virtuous, his glory and famed running before true desert; sometime it accompanieth virtue, and even whilst a man liveth he hath deserved praise; sometime he never heareth in the whole course of his life, that he hath done any thing worthy famed, and yet after his death he hath the praise of all; and sometime the best deserts do never in this world come to light, but either being done in obscurity, or obscured through others envy, or the meanness of the agent; they for ever lye: hide, till at the day of iudgement the God of light doth open and discover them. Now( as one saith) what is famed after death, but a good gale of wind after shipwreck? Or what good doth it a man to haue spent his whole time in painful labour, and in well deserving; when the unthankful world in his life hath paid him with envy and detraction, though it magnifieth him after his death, seeing he hath not the sense, much less the comfort of his commendations.  
But howsoever the world conferreth honour vpon few, 
§. Sect. 6. That too earnest seeking honours maketh men to lose them.  and that most commonly when it is too late, yet it promiseth it seasonably unto all; and maketh them beleeue, that if they will but set their hearts vpon it, and ambitiously affect it, they shal surely attain unto it: where as in truth they who most swell with pride, and aspire unto honours with all their endeavours, do most commonly miss of it, and seeking for glory find disgrace; the world using their ambition as the means of their dejection and abasement, which it promised should bee the means of their aduancement. Wherein as the world sheweth it treachery and deceit towards those that faun vpon it; so also impotency and insufficiency, in that it is utterly unable to advance men to that glory and dignity which it promiseth. For howsoever possibly the world would be willing and forward enough to give priority to his forward children, and to advance those into the seat of honour, which make most svit, and take the greatest pains to rise; yet it cannot help and raise them as they would, because God crosseth them in their courses, and will not suffer them to aspire unto their proud hopes, but because they will rise of themselves without his help, and attain unto the height of honour by their own means, therefore he meeteth them in the mid way, casting them down again, when they think themselves nearest to aduancement, and glorifying his own power and iustice, in their ruin and utter disgrace. And this is that which is often threatened against the proud and ambitious in the Scriptures. So the Prophet Esay saith: The high look of man shall be humbled, 
Esa. 2. 11. 12  and the loftiness 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 haughty, and vpon all that is exalted, and it shall be made low. And our saviour Christ threateneth, that whosoever will exalt himself, shall be brought low, and whosoever will humble himself shall be exalted. And the Apostle telleth us, 
Mat. 23. 12.  that God resisteth the proud, and giveth grace to the humble. 
1. Pet. 5. 5.  So the Virgin Mary speaking out of her own experience, saith, that God hath put down the mighty from their 
Luk. 1. 52.  seats, and hath exalted them of low degree. Whereof wee haue manifold examples in the book of God, as of Corah and his companions; Athaliah, Haman, herod, Nebuchadnezer and many others. So that greedy ambition and hungry hunting after honour, is not the means of attaining to it, but rather the high way to disgrace and shane: for as the Wise man saith, the pride of a man shall bring him low, but the humble in 
Pro. 29. 23.  spirit shall enjoy glory.  
If therefore wee would seek true honour and bee sure to 
§. Sect. 7. The right way to seek and find true honor.  find it, let us not( no less foolishly then ambitiously) beg it of the world, who hath it not to give, but desire to haue it of the Lord, who alone hath it at his disposing. Neither let us seek it of ourselves, and by our own ambitious courses; for the Wise man teacheth us, that to search our own glory, is 
Pro. 25. 27.  not glory: and even our saviour( who might challenge this privilege better then any man,) affirmeth, that if he honoured himself, his honour was nothing worth. And that it was 
joh. 8. 54.  his father that honoured him. But let us seek it of God to whom all honour belongeth, and from whom also it proceedeth. For he it is, as Hannah speaketh, that bringeth low and 
1. Sam. 2. 7. 8.  exalteth; he raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the seat of glory, his is greatness and power, glory, victory, and praise; his is the kingdom, and riches, and 
1. Chron. 29. 11. 12.  honor come from him, as david acknowledgeth. So elsewhere he affirmeth, that to come to preforment, is neither from the East, nor from the West, nor from the South; but God is the 
Psal. 75. 6. 7.  judge, who maketh low, and maketh high. Yea even Cyrus 
Ezra 1. 2.  though an heathen confesseth; that the Lord God of heaven had given him all the kingdoms of the earth. And contrariwise Balak affirmeth, that he was surely purposed to haue promoted Balaam unto honour, but that he could not, because the Lord had put him back, and kept him from it. And 
Numb. 24. 11.  therefore seeing it is the Lord alone which both helpeth and hindereth, exalteth and abaseth; of him alone let us seek it, from him let us expect it, and not from the world or worldly men, who though they would, yet cannot bestow it. And if we would seek it from God with hope of obtaining, let us 
1. Sam. 2. 30.  return all glory from ourselves unto him, seeing those who honor him he will honor: let us if we would haue honor from men, be truly honourable in ourselves, being fully replenished with the substance of virtue, piety and good deserts, and 
Gloria vmbra virtutis est, etiam inuitos comitatur. sense: epist. 79.  so honor like a shadow, even though we be unwilling, will attend vpon vs. And howsoever we be acquainted with our own good parts, and be full fraught with the rich treasures of virtue and goodness, let us not exalt ourselves, nor wax proud of our gifts, remembering that whatsoever we haue, it is not our own, but received from God, and therefore the richer we are, the greater are our debts, the greater also our reckoning and account, but let us humble ourselves under the 
1. Peter 5. 6.  mighty hand of God, that he may exalt us in due time: for the 
Psal. 149. 4.  Lord will make the meek glorious; and if 
james 4. 10.  we cast down ourselves before him, he will lift us up. An example whereof we haue in our saviour Christ, who because he 
Philip. ●. 8. 9.  humbled himself, therfore God did highly exalt him, and gave him a name above every name, that at the name of Iesus every knee should bow, &c. So that if we would haue honor to follow, we must let 
Prou. 15. 33.  humility go before; if we would be glorious in the sight of others, we must with 
2. Sam. 6. 22.  david be vile in our own esteem, and low in our own eyes; and if we would be highly advanced in the kingdom of heaven, we must become humble like 
Matth. 18. 3. Nihil magis admirantur mortales quam cum qui gloriam aspernatur; nec quempiam maiori laud et admiratione prosequuntur, quam qui laudari pro se nihilo duxerint. Chrysost. de inanis glorcupid. Serm. 6. Tom. 2.  little children, as our saviour hath taught vs. Yea in truth this is the way of becoming honourable, not only in the sight of God, but also in the sight of men; for as they are flowest in praising those, who most affect it, and are ready to detract from those who are high in their own conceit: so they magnify them most, who having greatest virtues, haue also the greatest humility; and they hold them in greatest admiration, and most willingly attribute unto them the frankest praises, who having well deserved, content themselves with the approbation of God, and testimony of their own consciences, and do not ambitiously affect glory and commendations. As for example, it is not ambitious Caesar, proud Pompey, nor Alexander, greater in his own conceit, then in his conquests, that the world now magnifieth, because it plainly perceiveth that they aimed at this mark in all their actions, and made glory the main end of all their enterprises; but it is the contemned Prophets, poor fishermen, and despised carpenters Son( as they disdainfully termed the most glorious and eternal son of God) whom it now praiseth and admireth; as plainly discerning that in all their good and virtuous actions, they sought not their own glory, 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 deserve it, neither doth it always happen unto them who most desiring it, do also best deserve it; but rather unto them who best deserving it, do most avoid 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 unto a mans shadow, which can no otherwise be catched then by falling down vpon it.  
And thus haue I shewed the great uncertainty of obtaining 
§. Sect. 8. The great uncertainty of obtaining worldly riches.  worldly honors, although they be sought with all earnestness. The like also may be said of riches; for howsoever many worldly men do wholly set their hearts vpon them, and pursue them with all their desires and endeavours, rising early, and going late to bed, toiling and moiling, deceiving& circumventing, wronging and oppressing one another, yea defrauding and pinching their backs and bellies, that they may compass great estates, and gather riches in abundance; yet how few of these many do attain unto them? yea how many are there who making this Mammon of iniquity the idol wherein they chiefly trust, do make unto it many a weary pilgrimage, undertaking painful journeys, sustaining much penury and misery, and hazarding themselves to innumerable dangers both by sea and land, and al to haue their idol favourable and propitious; and yet are turned away with a frowning countenance, and lose al their labour, ending their daies in want and poverty? And whereas almost all men spend their whole time and travell in finding out these rich mines, and sail to these golden Indies, for the multiplying of their treasures, yet how few find that they seek? how many in their voyage running themselves on the rocks of adverse accidents, do make shipwreck of their whole estates? and how many having gotten that they sought, are robbed of all when they are returning, and think of nothing but of settling their estates,& of spending the rest of their time in peace& quietness? So that it is not all a mans care and labour that can assure him of these uncertain riches, as the Apostle calleth them; 
1. Tim. 6. 9.  seeing many want them who haue sacrificed al their strength and endeavours unto them; and some obtain them with ease and moderate labour, al their great expenses which seem so much loss turning to their advantage, and like seed, which though in outward show it seemeth to be cast away, to rot and perish, yet it returneth a fruitful harvest of plenty and increase. And this the Wise man observed: There is( saith he) 
Prou. 11. 24. 25.  that scattereth and is more increased, but he that spareth more then is right shall surely come to poverty. The liberal person shall haue plenty, and he that watereth shall haue rain. Yea the greater care and pain that a man taketh, and the more eagerly he hasteth to be rich, the further oftentimes he is from his desire, and the nearer to want and misery. So the Wise man 
Prou. 28. 22.  also saith, that with a wicked eye a man hasteth unto riches, and knoweth not that poverty shall come vpon him. And who observeth not that many having gotten into their possession sufficient store, if they could be content with that which is enough, and yet not being satisfied, do whilst they labour after more, lose that they haue, and like the dog in the fable in greedy snatching after a shadow, forego the substance? In which respect the world oftentimes abuseth and cozeneth men, like those who keep great lotteries; for whilst it encourageth them by propounding hope of great and excessive gain, to hazard those small matters which already they possess, it deciueth them of all, there being an hundred blanks for one good prise, 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 coveting that he hath not, lose that which he already hath. And yet so are mens eyes dazzled, and their concupiscence set on fire with the glorious show of some few rich booties, that though not one of a thousand can possibly haue them, yet every one is possessed with a vain hope, that he shall be the man who shall draw the rich lot, and carry away the costly prizes from all the rest.  
And thus also though men, like worldly epicures set their 
§. Sect. 9. Of the uncertainty of obtaining worldly pleasures.  minds wholly vpon voluptuous pleasures, and more hearty affect, and earnestly seek these carnal delights, then those never fading pleasures, and eternal joys in Gods kingdom, yet do they often fail of their desires, and howsoever like sweet singing birds, they 'allure& invite them with their melodious harmony to come unto them, yet no sooner do they approach to seize vpon them, but presently they hid themselves, or fly away; leaving their admirers and seekers in the thickets and bushes, where they oftentimes prick themselves in their pursuit,& find nothing but thorns and briars which rent and scratch them, in stead of those sweet delights which enticed them unto them. For how many are there who above al things desire to solace themselves with these worldly pleasures, and yet are forced, whether they will or no, to spend the greatest part of their life in grief and misery? how many seek to delight themselves with sports and pastimes, games and recreations, who being crossed in them, when as they do not succeed according to their desire, do find torment, in stead of pleasure,& change all their mirth into freting& fuming, cursing& swearing, as though because they can take no ioy in the pleasures of men, they would try whether they could find it in the delights of the divell, 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,& drink their bane greedily like a sweet poison, falling into dangerous diseases, which often bring with them untimely death? how many seeking their chief delight in the pleasures of the flesh, do thereby waste their strength, consume their bodies, and receiving contagious infection, cast themselves into many desperate and entolerable diseases, no less shameful then full of torment?  
And therefore seeing wee may spend all our lives and labours 
§. Sect. 10. That we may be assured to obtain spiritual graces and heavenly joys, if we truly seek them.  in seeking these worldly things, and yet never find them, nor attain unto our earthly ends, after wee haue with our whole endeavours sought to compass them; which notwithstanding( as before I haue shewed) are so vain, worthless, and unprofitable, that though they might bee gotten with case, yet they were scarce worthy our labour; let us not set our hearts vpon these uncertain vanities, which if wee should obtain, never come vnaccompanied with certain miseries: but rather affect and desire Gods sanctifying and saving graces, and the eternal joys of Gods kingdom, which if we truly seek, wee shall surely find, and bee at no hazard at all of losing our labour. And this argument of not spending our pains in vain, the Apostle useth to encourage the Corinthians in the constant profession and practise of Christianity. Therefore my beloved brethren( saith he) bee ye 
1. Cor. 15. 58.  steadfast, 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 give content to the tenth suitor; yet it is not so with the Lord, and with our spiritual riches of grace and salvation; for he hath of these such infinite store, that he can give unto every one abundance without impairing of his stock, or making one more empty, by anothers fullness. And besides he hath freely bound himself by his gracious promises, confirmed with his oath and seals, that if we 
Luk. 1. 53. Esa. 55. 1. 2.  hunger after his spiritual graces, he will surely satisfy us; if we 
Mat. 7. 7.  seek them, we shall undoubtedly find them; and if feeling our wants wee do but beg them at his hands, in the 
joh. 16. 23.  name of Iesus Christ, he will without fail give them unto vs. Neither is there less certainty of the other, to those who seek for that eternal happiness; 
That there are heavenly joys prepared for Gods seruants.  for first, that there is that everlasting ioy, and heavenly glory prepared for Gods Saints and seruants, it may be proved by diuers arguments; for it is written in the hearts of men by the finger of God, and revealed by the light of nature, that after this life there are joys prepared for the good and virtuous, and punishments for the wicked and vicious, which even while we continue in the world, refresheth the one with comfort in all their miseries, and affrighteth the other with terrors and fears, in all their pleasures and prosperity. again, the immortality of the soul being acknowledged by both divine and heathen writers, it followeth hereupon that there is also an everlasting life, wherein it immortally liveth, either in ioy or misery. Furthermore there is a natural desire imprinted in mans heart and mind, to enjoy his happiness and chief good, which never any man atta●ned unto in this life, and therefore most certainly it is reserved for those who seek it in the life to come. Or else this natural desire should be in vain, as never attaining unto it end. Finally, if we know that there is a God, then must we also aclowledge that he is just, as being the chief judge of heaven and earth; and consequently that he administereth righteous iudgement, rewarding the godly and virtuous, and punishing the wicked and evil doers; but this he doth not do in this life, seeing for the most part, here the wicked flourish, and the righteous are afflicted; and therefore these rewards and punishments are chiefly reserved for the life to come. And this argument the Apostle useth: If( saith he) in this life onely we haue hope in Christ, we are of all men most miserable: 
1. Cor. 15. 19.  from whence wee may assume, that it will not stand with Gods iustice, that those who faithfully serve him, should be more miserable, then they who oppose and rebel against him; and therefore of necessity it followeth, that after this life they who fear and serve the Lord haue better hopes, and more rich rewards reserved for them. unto these reasons we may add those testimonies of truth itself, which can never deceive or fail. The Prophet Daniel saith, that those who sleep in the dust shall awake, some to everlasting life, and 
Dan. 12. 2.  some to shane and perpetual contempt. Our saviour Christ affirmeth also, that the wicked shall go into everlasting pain, and 
Mat. 25. ●6. joh. 10. 18.  the righteous into life eternal▪ and in another place he promiseth that he will give unto his sheep everlasting life. So the Apostle Paul telleth us, that after our earthly house of this tabernacle 
2. Cor. 5. 1.  is destroyed, we haue a building given us of God, an house not made with hands, but eternal in the heauens. And that wee 
Heb. 13. 14.  haue here no continuing city, but we seek one to come. And the Apostle John saith, that this is Gods promise which he hath promised 
1. joh. 2. 25.  us, even eternal life. Yea this we also confess in the articles of our faith that God hath prepared for all that in this life obtain remission of sins, life everlasting; and therefore they are worse then Pagans and Infidels, who continually with their mouths confessing this truth, do not in their hearts beleeue it; and worse then fools and mad men, who do not above all things in the world with all their endeavours seek to obtain it.  
And as it is certain that there is life eternal: so haue wee 
§. Sect. 11. The certainty of obtaining eternal joys by those that seek them proved. Dan. 12. 2.  no less certainty that we also shall obtain it, if wee set our hearts vpon it, and before all things seek it: for first God hath in many places promised it to all the faithful who fear and serve him. So the Prophet Daniel saith, that many who sleep in the dust shall awake to everlasting life. And our saviour promiseth, that he will give unto al his sheep life eternal: and that whosoever are ready for his sake to leave any thing in 
joh. 10. 28.  the world which they dearly love, shall haue everlasting life. 
Mat. 19. 29.  And the Apostle assureth us, that godliness shall haue the 
1. Tim. 4. 8.  promises, not onely of this life, but also of the life to come. All which promises being apprehended by a true& lively faith, do certainly assure us that we shal be inheritors of this eternal happiness: for he is faithful that hath promised, and his 
2. Cor. 1. 18. 20.  promises in Christ are yea and amen; and though heaven and earth may pass away, yet not one jot or tittle of his word shall fall 
Apoc. 1. 5. Mal. 3. 6.  to the ground unperformed: for he is truth itself and cannot lye, and immutable and unchangeable, so that what he hath decreed, shall surely come to pass. And therefore in the assurance of faith, resting itself vpon these unfallible promises, we may even in this life be certainly persuaded that we shal be heires of life eternal; yea so infallible is this assurance, that our saviour Christ saith, that he who believeth hath already 
joh. 3. 26. joh. 5. 24.  everlasting life; and his beloved Apostle affirmeth, that we know that we are translated from death to life, because we love 
1. joh. 3. 14.  the brethren. And this assurance of faith the Apostle Paul had, undoubtedly concluding, that a crown of righteousness was 
2. Tim. 4. 8.  laid up for him, which the righteous judge would give, not onely to him, but also to all them that love his appearing. Yea wee haue not only Gods promises to assure us of these eternal joys, but also a real pledge and pawn of them, even his holy spirit, which is the earnest of our inheritance, and hath sealed unto 
Eph. 1. 13. 14.  us the truth of the gospel after we haue believed, as the Apostle speaketh. By which holy spirit working in our hearts sanctifying and saving graces, we haue even in this life, life eternal begun in us; as when thereby our minds be enlightened with the true knowledge of God, and our saviour Christ, whom it is eternal life to know, as himself speaketh; when 
joh. 17. 3.  it worketh in us faith, by the assurance whereof wee are entred into the possession of life eternal; when being justified thereby we haue peace with God, being assured of his love, 
Rom. 5. 1. 3.  and our reconciliation; and by reason hereof haue peace of conscience, and ioy in the holy Ghost: and when in love and thankfulness towards God, who hath so dearly loved us, we love him again, performing cheerful and willing obedience unto his commandements, and taking our chief delight in doing those things which are pleasing unto him; for so the Apostle saith, that the kingdom of God is not meate and 
Rom. 14. 17.  drink, but righteousness, peace, and ioy in the holy Ghost. So that whosoever they are that find these graces of God dwelling in them, they may certainly be assured, that the kingdom of God, and eternal life is begun in them: whereof it is that the Apostle saith, that he doth not live now, but Christ liveth in 
Gal. 2. 20.  him;& that whilst he lived in the flesh, he lived by the faith in the son of God. And whosoever haue this life eternal begun in them, they may certainly be assured, that it shall be perfited and accomplished unto them, and having begun it in the life of grace, that they shal finish it in that everlasting life of glory: whereas contrariwise, those shall never live in that glorious 
Rom. 8. 30.  happiness eternally, who haue not in this world made an entrance into it, by living this life of faith and grace. Now unto this certainty let us add also the facility of obtaining; for howsoever these heavenly treasures are infinitely of more value then this earthly trash, yet we may not only attain unto more certain assurance of them, but also compass them with much more ease; for though we haue never so great a love& desire of obtaining these worldly vanities, it helpeth us not much to their fruition; yea( as I haue shewed) oftentimes too much desire after earthly things, frustrateth our hope,& hindereth us from attaining unto the things desired; but( as one saith) a just life, which is the way that leadeth to life 
Iusta vero vita cum volumus adest, quia eam ipsam, plenè velle iustitia est, &c. August. epist. 45. ad Armentarium. Tom. 2.  eternal, is always present when we will; because it is iustice itself, if we effectually desire it, neither is there any thing more required to the perfecting of righteousness, then to haue a perfect will to embrace it; and therefore what great labour is in that, where to will is also to obtain? For whereas it may be objected that our saviour saith, that the way to life eternal is straight, and the gate that entereth into it narrow; this difficulty is to be understood in respect of flesh and blood, which indeed is too gross for 
Matth. 11. 30. psalm 119. 14. 32. 130.  this narrow passage; but if we lay aside the old man, with the gross corruptions thereof, and become spiritual and holy in our minds, affections& actions, we shall haue room enough to enter. again, this difficulty and witness is only at the first sight when we behold this way a far off, without any desire to go into it; whereas if we come nearer hand, with a full resolution to enter into this narrow passage, we shal find it open, easy and large enough; even as when being in a broad way, and looking far before us vpon a narrow lane, we think it quiter closed up, and are ready( if experience helped us not more then sight) to turn back, as being hopeless in finding any passage; but when we still go forward and come near unto the place, we find an easy entrance for four or five together, which we supposed was not large enough for one: so although the way to heaven seemeth straight to those who look vpon it with carnal eyes, yet this is not so much in the narrownes of the passage itself, as in the error of our sight; for they who approach unto it find an open passage, and being once entred, do travell forward with great delight. And therfore seeing this way is certain, assuredly bringing us to our journeys end of eternal happiness, and easy also to those who travell in it, let us leave our earnest pursuit of worldly vanities, which if they were not to be forsaken, because they are contemptible, yet because after great pains and care taken, we can haue no assured hope of obtaining them; and wholly set our hearts and affections vpon these heavenly excellencies, pursuing them with hearty desire, and earnest endeavour; seeing they are not only in themselves of infinite more worth and value, but also may be enjoyed with much more certainty and facility.   

CHAP. XXVII.  
That the world and worldly things are momentany and corruptible.  
ANd thus haue I shewed that these worldly things 
§. Sect. 1. That the world is corruptible, and shall end.  are not much to be esteemed or desired, yea to be contemned and despised, in comparison of Gods spiritual graces and heavenly joys, in regard that they are most uncertain in obtaining, though we should set our harts vpon them,& pursue them with al our endeavours, and these most certain and assured, to all that love and seek them. Now let us further consider, that if by our great care and labour we do obtain them, the possession is no less uncertain then the suite. And that both in respect of the things themselves,& also in respect of us, who are possessed of them. For first, al worldly things are most uncertain when they are possessed, because they are momentany& mutable: momentany in regard of themselves, as being in their own nature corruptible,& subject to dissolution; and mutable in regard of us; as being changeable,& subject to alteration. In respect also of us they are uncertain, because we are mortal,& our lives momentany; and therefore though they should not be taken from us, yet we cannot long continue together, because we shall in short time be taken from them. Concerning the momentany continuance of these worldly things, it may evidently appear, if we consider that the whole world itself generally, and specially all that is contained in it, are but of short continuance, and subject to corruption; for such as are all the parts of the world, such also is the whole; but experience teacheth, that all the parts of the world are subject to corruption and dissolution, and consequently this whole universe cannot be incorruptible and eternal; but shal in the appointed time be dissolved and come to ruin: and this the Scriptures also plainly teach us, that as the world had a beginning; 
2. Pet. 3. 11.  so also it must haue an ending. To this purpose the Apostle John saith, that the world passeth away,& the lusts therof; 
1. John 2. 17.  but he that fulfilleth the will of God abideth ever. And the Apostle Peter plainly affirmeth, that the heauens& earth are reserved unto fire against the day of iudgement, and of the destruction of ungodly men: and that the day of the Lord will come as a 
2. Pet. 3. 7. 10.  thief in the night, in the which the heauens shall pass away with a noise,& the elements shal melt with heat,& the earth with the works that are therein, shal be burnt up. Now as we are certain that the world is corruptible, and shall haue an end; so are we uncertain how soon this end shall be, but for ought we know, it may be this year, as well as the next, and sure we are that it cannot be far off; seeing we live in the latter times, of which the Apostle speaketh; yea in the latter end of the last 
1. Tim. 4. 1. 2. 3. 1. John 2. 18.  hour: for the Apostle John making the whole age of the world in respect of eternity, to be but of a few houres continuance, saith, that all were spent saving the last, in which he lived; and therefore if the whole time from Christs incarnation, to his second coming to iudgement, were but one hour, it is not probable that we are far from the houres end, seeing so great a part is already past.  
Now who would fix his heart and ground his hopes vpon 
§. Sect. 2 That we should not set our harts on the world, because it is corruptible and near an end.  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 city as he certainly knew would within a while be consumed with fire, being uncertain in what part of this short time, it would come to this expected ruin? what wise man will build his house vpon the sinking sands, where it is either ready to sink with them, or to be beaten down at the next high flood, and not rather vpon the firm rock, where it shall remain vnmoueable? But the Scriptures teach us that the world is but a bog, or sandy ground, subject every day to fleeting and fading, and to be carried away with a flood of fire;& why then should we labour with such pains to build abiding places vpon a foundation so deceitful& unsure; and not rather bend all our studies to be admitted into those masion houses,& eternal habitations, which Christ hath 
John 14. 2. 3.  prepared for us in the heauens? If a skilful carpenter, in whose knowledge& truth we repose much confidence, should certainly assure us, that al the principals of our house were so old and rotten, that they would within a year at furthest fail, 
August. de Tri 〈…〉. li. 13. cap. 7.  and the whole building come to ruin, who would not flit out of such an house, in which he cannot one night sleep securely, and use all means to place himself in a surer habitaon? who would not think him a fool that would so fond love this ruinous building, as that by staying still in it, he would be contented to endanger himself, to be overwhelmed and butted in it ruins? But the Lord our God the skilful builder of this great frame of heaven and earth, whose cunning cannot be deceived, nor truth deceive, hath plainly  told us that this great building shall within short time fall; and therefore who would here 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 eternal in the heauens? yea we are assured of the worlds 
2. Cor. 5. 1.  approaching ruin, not only by the word of God, but even also by our own experience; for we ourselves do see it rottenness, we daily behold how the strength thereof decayeth, and that all the creatures do wax more feeble, being much abated in their natural powers and virtues, and showing by their weakness and sickness that they approach near their end: the heauens haue not that virtue in their influences as in ancient times; the heat of the sun is much abated, and his vital operation in sublunary and terrestrial bodies greatly weakened, and though( as the learned haue observed) this life-giuing fire be lower and nearer unto us, yet his virtue being decayed, we haue less comfort and feeling of his heat. The earth also which is the mother and nurse of all inferior creatures, being come to old age, and weary and spent with much bearing, hath not her ancient virtue and vigour in bringing forth her fruits for the use and nourishment of man; by reason whereof he is much lessened in growth, enfeebled in strength, and obnoxious to many more infirmities and diseases then were his ancestors. All which show that the world is in it old and decrepit age, and not far from death. For as in the little world of man, so also in this greater world and large universe, there is a time of youth, and full strength, and a time of old age, and decrepit weakness; a time of life, and a time of death. And as man in his youth is lusty and strong, having his bones full of marrow, and his sinews of strength; his skin full of flesh, his whole body full of natural heat and moisture, and quickened with vital spirits: but when age cometh, his strength is abated, his back crooked, his spirits spent, and all parts so full of infirmities and weakness, that they are not able to perform their natural functions and actions, till at last the limbs being altogether unable to support the staggering body, it stumbleth and falleth at the threshold of death: so the world had it time of youth wherein it flourished in beauty, health, and strength, and was able to propagate a posterity like itself, 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 enfeebled, that it cannot bee but the death thereof near approacheth; and therefore let us not set our hearts vpon that which is ready to vanish; let us not now foolishly dote vpon the world in it withered old age, wherein it hath lost all it beauty, 
Quantum illi laudandi atque praedicandi, qui dignati non sunt, etiam cum mundo florente florere; tantum increpandi& accusandi sunt, quos perir●e cum pereunte delectat. Aug. ad Armentarium. epist. 45.  and is so full of wrinkles, infirmities, diseases, and manifold miseries, that setting our dotage aside, it hath not so much as a show of comeliness to 'allure us, nor any bait of beauty to entice vs. For look how much those great worthies of ancient times, the patriarchs and Prophets are to be commended for contemning it, in it greatest bravery, refusing when it chiefly flourished to flourish with it; so much are wee to be blamed and condemned, for esteeming and loving it, when all excellency being vanished, and it now being full of blemish and miseries, hath nothing in it, worthy so much as carnal love.  
And as the world is momentany and corruptible; so much 
§. Sect. 3. That all worldly things are momentany and corruptible.  more are al the things therein contained, especially if we consider them in our use 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 uncertain, having not yet his being; and therefore we can truly be said onely to enjoy the present, which is momentany and ready to vanish. In respect of which momentany continuance of worldly things, they may fitly bee compared to fiery meteors, which make for the instant a glorious show, but are inflamed and extinguished in the same moment; to the uncertain winds, which suddenly blow, and suddenly cease; to deceitful dreams, which bring a seeming short pleasure, but vanish when one awaketh; and to the houses, castles, and characters which children in their play do make in the sands, which either are overthrown and defaced with every blast of wind, or washed away with the next tide. The 
Nazianz. de pauperum amore.  author of the book of wisdom likeneth the riches, pomp and glory of the world, to the passing away of a shadow, or post, and to the passage of a ship which glideth over the waves, and being gone by, leaveth no trace or path behind it in the floods, or to a bide that flieth in the air, and no man seeth any token of her passage, or finally to an arrow 
Wisd. 5. 8. 9. 10. 11. 12.  shot at a mark, and parting the air, which immediately cometh together again, so that no man can know where it went thorough. Another demanding what human things 
Chrysost. in Hebraeos 6. Homil. 9.  are; answereth, that they are as dust and ashes before the face of the wind, a smoke and a shadow, flowers and falling leaves, a dream, and tale  told, a wind and soft air suddenly vanishing, flying wings, and running water, or some other thing yet more momentany and uncertain. 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 prosperity, a low ebb of adversity; after a bright day of ioy▪ a dark night of sorrow; after faire weather, and a pleasing calm of comfort, a blustering storm, and turbulent tempest of crosses and afflictions, after a bright full of mirth and delight, the dark wain of sorrow and discontentment; in regard whereof there is no more constancy to be found in the world or worldly things, then in the moon, the sea, or april weather. And therefore he is no less foolish who imagineth that he can hold steadfastly this slippery eel, then he 
Quaelibet elatio tanto citius rumpitur, quanto amplius inflatu●. Gregor. epist. lib. 6. cap. 194.  who would enclose the wind, or keep the sea incontinuall calmness. For when this swelling of prosperity is fullest, it is nearest to breaking; and when wee think our worldly estate securest, our downfall suddenly approacheth. And yet there were some indifferency if these worldly things were as soon gotten as lost, and that our estate were as quickly repaired as it is ruined; but contrariwise experience teacheth us, 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 hour, which with great care and incessant labour, we haue hardly attained unto in our whole lives.  
It is true indeed that howsoever these worldly things bee 
§. Sect. 4. That we cannot securely enjoy worldly things, and without fear of losing them.  in themselves alike momentany and uncertain, 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 spoiled of them, and haue no time to enjoy the fruit of their tedious 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 he saith, that the deceitful man roasteth not that he took in hunting. 
Pro. 12. 27.  In which case worldlings haue no good by these things whereupon they haue set their hearts, having onely a taste of them to increase their longing, and long l●sting grief, for their lost delights. Sometime they make a longer stay, and 
Hoc vnum scie, omnia mortalium opera mortalitate damnata sunt, inter ●er: tu●a vivimus. Senec. epist. 91.  give some little comfort by their fruition. But though they presently perish not, yet are they always as perishing; and though they haue some short reprieue, yet the sentence of mortality, and momentany mutability being passed▪ they can give unto us no assurance of their abode. In respect of which uncertainty the wise man willeth us, not to boast ourselves so much as of to morrow; because wee do not know what a 
Pro. 27. 1.  day may bring forth. To which purpose another saith, that every man who entrusteth those things which he gathereth to the earths custody, is utterly ignorant to whom he gathereth 
Bernard. in Cantic. Serm. 80.  them, whether to the consuming moth, or to the undermining thief, or spoiling enemy, or devouring fire. In regard whereof howsoever we may for some time be possessed of these earthly things, yet we cannot haue the fruition of thē 
Nulla re fruitur anima cum libertate, nisi qua fruitur cum secur tate: nemo autem s●curus est in iis bonis quae potest invitus amittere. August. de lib. arbit. lib. 2. cap. 14.  with any quietness of mind, or peaceable comfort; for as one saith, the soul enioieth nothing with liberty, unless it enjoy it with security,& no man can be secure in the fruition of those things which he esteemeth good; if he may lose them whether he will or no.  
Seeing therefore these worldly things are momentany and uncertain, from hence we gather that they are not truly good, nor of any great worth or excellency; for that which is truly good, as it cannot be received unwillingly, so neither can it be unwillingly lost, but remaineth with the owners to their perpetual comfort; where as these worldly 
§. Sect. 5. That the corruptibility of worldly things should wean our hearts from their fond love. Potes aurum perdere& nolens, &c. bonum vero quo verè bonus es, nec invitus accipis nec invitus amittis. August. tom. 10. Serm. 12.  vanities are but of momentany continuance, and may every day, whether we will or no, bee taken from us, leaving behind them a proportionable sorrow, according to the quantity of their supposed goodness; so that though a mans ioy were never so great in their fruition, it shall at their last farewell be matched, if not overmatched with bitter grief. In respect whereof when this day of parting cometh, a man would willingly desire, that his comforts and delights in those things which he formerly affencted had been less, that now also he might haue less sorrow. Whereby it appeareth that there can be no great happiness in any thing which is but of momentany continuance, and that nothing is much to be desired which is mortal and must end: because when the time is once past, though it haue been never so long, it will appear to those who look back vpon it, but as a moment; and the greater ioy it hath brought in the fruition, the the greater grief will it also bring, because at last they are deprived of it. again, seeing these worldly vanities are momentany and uncertain, from hence it necessary followeth that the hope, confidence, and comforts of worldly men, which are built vpon this weak and rotten foundation must also be uncertain and deceitful. So Bildad saith, that the hypocrites hope shall perish, his confidence also shall be cut off, and his 
job 8. 13. 14. 15.  trust shall be as the house of a spider; he shall lean 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 book of wisdom affirmeth, that the hope of the ungodly is like the dust that is blown away 
Wisd. 5. 14.  with the wind, and like a thin foam, that is scattered abroad with the storm,& as the smoke which is dispersed with the wind, and as the remembrance of him passeth, that tarrieth but for a day. And in regard of this momentany uncertainty of earthly vanities, the Prophet Esay compareth the endeavours of worldly men, in seeking to obtain and possess these mutable and 
Esay 59. 5.  unconstant things, to the weaving of the spiders web; for as to this idle work there is required great industry and labour, and being made, it is of no continuance, because every blast of wind is ready to break it,& every besom to brush it down: so these worldly vanities are compassed with great pains, and when with careful toil we haue obtained thē, every blast of adverse casualty, every brush of outward violence is ready to blow thē away,& break thē down. And in the same respect the world by others, is fitly compared to the moon, who in her chief brightness hath her shining mingled with spots, and is always mutable: so the world, though it make a glittering show, is spotted in his greatest glory, with miseries& adversities, and this shining brightness in the space of a few daies is turned to black and uncomfortable darkness. And therefore 
Apocal. 12. ●. Cureaquae ad vsum diuturna esse non possunt, ad supplicium diuturna d●posces? Ambr. in luke. 4. tom. 5  how glorious soever it seemeth, the wise Christian will not set it on his head, nor at his hart, but with the woman in the revelation, will tread this unconstant moon under his feet, and contemn these momentany vanities, which though we could stay with them, are continually in readiness to fly from vs. Especially he who truly considereth this momentany uncertainty of these earthly trifles, will carefully take heed that he do not with the least sin compass the greatest good, and thereby hazard his eternal joys, and endanger himself to perpetual punishments; for what folly is it for any, to buy these momentany and unconstant vanities at the high price of everlasting torments,& for a short& salse ioy, to hazard body& soul to never ending punishments? And when with these worldly baits he is alured unto sin, he will be ready to say with that godly 
Aeternus promisit aeternus. Si credidero, ex mortali fiam aeternu●, &c. August. Tom. 10. Serm. ●9. in luke. 13.  Father: The eternal God hath promised me eternal joys; and if I beleeue him, I also of a mortal man, shal be made eternal: why thē O impure world, why then dost thou mutter in mine ears thy bewitching charms? why dost thou seek to seduce me out of the right way? thou wouldest for love of thee withhold me from eternity, and yet thyself art ready to perish. O what wouldest thou do if thy joys were permanent? if thou were truly sweet, whom wouldest thou not deceive; when as being bitter, thou counterfeitest pleasing nourishment? And yet though the world were sincerely sweet, without the mixture of any gull of misery, there were little reason, why we should match it in our love with our gracious God, seeing it were all but a drop in comparison of this infinite ocean of sweetness; if this creature should endure for ever, yet how much more should we love the Creator, from whom it hath received all it goodness, as a little spark from a great fire? how much more then should we now neglect it in comparison of that infinite goodness, seeing his sweets are bitterness?& if in respect of him, we might well contemn it though it were permanent, let us now much more contemn it, because it is transitory. And seeing as the Apostle speaketh, he that soweth to his flesh, shal of his flesh reap corruption, let us sow 
Galath. 6. 8.  to the spirit, that of the spirit we may reap life everlasting.  
But let us consider the vanity of worldly things in the special 
§. Sect. 6. That worldly honors are momentany and uncertain.  instances. And first, what can be more uncertain and momentany then honors and preferment, which though they stand against the violence of outward accidents, yet oftentimes fall with their own weight? for how many are there, who having with great pains climbed up step by step the ladder of honor, are in a moment cast down by a superior power into the lowest degree of disgrace and contempt? how many having with much sweat and labour ascended almost to the highest top of the steep craggy rock of honor and glory, do miss their footing, and so tumble down into the lowest bottom of a despised condition? look vpon the example of our first parents, who not content with the glorious condition of the most excellent creatures, but climbing higher, and aspiring to the glory of their Creator, got a fall as low as hell itself, and made themselves equal to the damned spirits, had not God in mercy raised them up. look vpon the example of Haman, who in the midst of all his glory was utterly disgraced, and adiudged to die a shameful death. So Nebuchadnezer whilst he would be more then a man, and worshipped as a god, was suddenly deposed from his regal throne, and became equal with the brutish creatures. In respect of which momentany uncertainty of worldly honor; it hath( as one observeth) it name of 
Gloria vana dicitur quia euanida est,& nihil habet stabile neque firmum. &c. Chrysost. in Gen. 6. hom. 22.  vain glory given unto it, and is called vain, because it vanisheth, and hath nothing firm and stable in it, but is only a deception of the sight, flying away before it fully appeareth. In which regard it may be compared unto a flash of lightning, which for the instant filleth the whole air with glorious brightness, but presently is turned into gross and more then usual darkness,; or to a bubble, which commonly is no sooner made then broken; because it is suddenly blown up( as it were) with the breath of the vulgar people, and with the same as suddenly broken. Others compare it to the dust or chaff carried aloft by the violence of the wind, which of it 
August. Tom. 10. Serm. 109.  self falleth down to the ground, when it accidental help ceaseth; to the smoke, which the higher it is advanced the more easily it is dispersed,& the sooner vanisheth; to a cloud, 
Gregor. Moral. lib. 16. cap. 5.  which by the same sun, and in the same day, is drawn up, and dissolved or consumed; to the due, which falleth ouernight, and the next morning vanisheth; and to a bladder, which the more it is blown, the more it swelleth, and the nearer it is to bursting. But most fitly is the momentany continuance of an honourable condition, by the Prophet Esay expressed, when he compareth the glory of man to the flower of the field, which one day flourisheth more gloriously then Salomon in all his royalty, and the next withereth and fadeth away: one day it is worn in the bosom of Princes; and the 
Honor mundanus claudo pede pedetentim accedit; said ocyus simu●que auolat. Ambros. in Psalm. 48.  day following carelessly neglected, and cast vpon a dunghill. Neither doth this worldly honor take as great leisure in departing, as it doth in approaching, but( as one saith) it cometh haltingly and slowly, as it were on lame legs; but all at once it flieth away, and posteth from us( as it were) with winged hast: nor doth greatness of aduancement in this case give any privilege, or yield any support, yea rather the higher men are extolled and lifted up, the greater and more unrecoverable is their downfall; even as he who falleth of a low stool, receiveth no great hurt, and easily riseth again, and recovereth himself, whereas he who falleth from an high steeple, or the top of a lofty three, is mortally bruised, if not dismembered and shattered in pieces. And thus( as one observeth) Adam had the more grievous downfall, because 
gravius Adam in Paradiso cecidit, quam si cecidisset in terra. De altissimis cadere praecipitium est, in planis lapsus dicitur. Ambros. in Psalm. 36. Tom. 4.  he fell in Paradise, from a most high and glorious condition: for to be overthrown from an high place is an head-long downfall, whereas it is but a slip or foil to fall on plain ground. The reason hereof is, because the more highly men are advanced, the greater commonly is their pride; and the more full they are of the wind of vainglory, the nearer they are to bursting; because the Lord opposing against the proud man above all other sinners, by reason of all others he most opposeth against him, doth cast him suddenly down, and bringeth him to nought, when he is most secure, and standeth strongest, and out of danger of falling in his own conceit. So Zophar speaking of the wicked man, saith, that though his excellency should mount up to the heaven, and his 
job 20. 6. 7. 8.  head reach unto the clouds; yet shall he perish for ever like his dung; and they which haue seen him shall say, where is he? he shall fly away as a dream, and they shall not find him, and shall pass away as a vision of the night. And the Wise man affirmeth, 
Prou. 16. 5. 18.  that all which are proud in heart are an abomination unto the Lord, and though they join hand in hand, yet they shall not be unpunished: and consequently, that pride goeth before destruction, and an high mind before the fall. Yea so doth the Lord abhor the proud, that he contenteth not himself to haue brought them to ruin, but subverteth and destroyeth his house and family, as elsewhere he speaketh. And therefore seeing worldly honors are momentany and uncertain, begetting 
Prou. 15. 25.  in us pride, and pride destruction, let us not foolishly affect, and set our hearts vpon them, seeing men are but thus advanced that they may catch the more grievous downefal, the world using them herein like a cunning wrestler, who lifteth them up highest, to whom it meaneth to give the most dangerous overthrow; but rather let us esteem and seek 
Gloria seculi non descendit cum peccatore; said gloria virtutis ascend●t cum innocent, &c. Ambros. in Psal. 48.  the true honour of virtue and godliness: for( as one saith) the glory of the world doth not descend with the sinner; but the glory of goodness will ascend with the virtuous. And if wee will bee wisely ambitious, let us despise these earthly honours, and aspire to that excellent dignity and aduancement, of being the sons of the glorious king of heaven and earth, brethren to the son of God, and heires apparent to the crown of glory; which honour all shall certainly obtain, which do love and seek it, and being obtained, shall eternally enjoy it.  
But as earthly honours are momentany and transitory, so 
§. Sect. 7. That worldly riches are momentan●, and transitory.  there is no more constancy or perpetuity 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 us, or wee from them, either they shall haue their end, or we our end, they shall leave us, or we them. And in the mean while they are subject to innumerable casualties; for the moth may eat them, the rust may 
divitiae habent finem suum, aut finem tuum.  consume them, theeues may steal them, fire may burn them; yea oftentimes of themselves they melt away like butter in the sun; or are taken away by outward force and violence: for the world useth men like sponges; sometime it filleth them full, and soon after squeeseth all out again: one day it maketh them to surfet of satiety, and within a few daies after pineth them with want. In regard of which vnconstanstancie and corruptibility of riches, they are called by the Apostle uncertain riches, in which we may repose no trust and 
1. Tim. 6. 17. Pro. 13. 11.  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 shadows,& dreams, which seem something whilst we sleep in sin, but vanish away as things of no worth, when we are awakened by Gods spirit. To which purpose one saith: Call not these riches which are not so in truth, seeing they are full of poverty, and obnoxious to innumerable casualties. For what kind of riches are these, for whose sake thou standest in fear of the thief, yea of thine own seruants, lest they kill, rob thee, and run away? If they were 
August. Serm. 35. tom. 10.  true riches they would bring unto thee security, and when thou once hadst them, thou couldst never lose them. As long as they are in the earth, they are not true riches. And therefore when the world calleth them riches, our saviour Christ addeth, of iniquity. Call them then by what names you will, style them as you please, with the glorious titles of inheritances, fee simples, and perpetuities, yet in truth they are but uncertain vanities, and momentany movables, which are still flitting from us, or we from them. So the Wise man telleth us, that riches remain 
Pro. 27. 24.  not alway, nor the crown from generation to generation. Yea oftentimes they suddenly depart, and forsake us without giuing warning, or taking leave; in which respect they are not onely current, as we call our coin, hasting away as fast as their legs will bear them, but volant also, as the Wise man maketh them, where he giveth them the wings of an Eagle to express their hast in flying from us: Wilt thou( saith he) cast thine eyes vpon that which is nothing? for riches taketh her 
Pro 23. 5.  to her wings as an Eagle, and flieth into heaven. So our saviour Christ sheweth this corruptibility of riches, where he exhorteth us, not to lay up treasures for ourselves vpon the earth, 
Ma●. 6. 19.  where the moth and canker do corrupt, and where theeues dig thorough and steal. And the Apostle expresseth it, where he attributeth unto gold, the epithet of perishing, and calleth it 
1. Pet. 1. 7. 18.  and silver things corruptible. Neither in truth is there any kind of riches which are not subject to this corruptibility, or exempted from continual danger of perishing. For if we are rich in treasures, the theeues may steal them, if in ships and merchandise, the sea may swallow them, or pirates spoil them; if in apparel and goodly furniture, the moths may consume and eat them; if in corn fields, the blasting and mildewes may destroy them; if in cattle and sheep, they are in danger of the rot and murrain; if in gold and silver, the rust and canker may fret them, or they may bee taken away by violence or deceit; if in buildings, the fire may consume them; if in lands and possessions, the title may be called into question, and endangered by every unconscionable lawyer, or contentious person. Nor can our care and diligence prevent these dangers, or secure unto us the things we enjoy; 
Eccles. 5. 13.  yea rather( as the Wise man telleth us) riches do often perish even by our travell▪ and the more wee labour to hold them, the sooner they forsake us; like water in the hand, which is lost with gripping. And the reason hereof is, because wee are not absolute owners of them, but our great lord and master which hath chief right unto them, doth dispose of them according to his own pleasure, giuing, and taking away, enriching, and making poor, whom, and when he will. So that though we haue never so great an heap of this shining dust of gold and silver, yet if he but blow vpon it, it will presently fly away, as himself speaketh by his prophet. In 
Hag. 1. 9.  which respect the Wise man saith, that the treasures of wickedness 
Pro. 10. 2. 3.  profit nothing, because God casteth away the substance of the wicked: an example whereof we haue in the whore of Babylon, who being rich in fine linen, purple,& scarlet, gold, 
Apoc. 18. 16. 17.  precious stones, and pearls, is said to haue all her riches in one hour brought to desolation. In regard of which unconstancy, 
Chrysost. de poeniten. Homil. 7: tom. 5.  and momentany continuance of wealth and worldly treasures, they are fitly compared to fugitive seruants, who will not stay long in any place, but run from master to master: whereof it is that worldlings having no assurance of them, and yet doting in their love, do keep them under the safest custod●e of bolts and bars, lock and key, and watch over them continually with vigilant and carking care, for fear they should make an escape, and so deprive them of their service.  
And yet such is the folly of worldly men, that though they 
§. Sect. 18. That riches are daily in danger of losing; and that the greater loss brings the greater grief▪  are taught by continual experience of others losses, that their riches are also momentany, yet do they dream that their own will be permanent and perpetual, and that they shall long enjoy their wealth themselves, and after leave it to their children for many generations. Which vain hopes when as they fail, and their riches contrary to their expectation are taken from them; they torment themselves with bitter grief, and the greater their riches haue been, the greater is their sorrow for their loss, vexing themselves the more, by how much the more they haue abounded. And thus the grief of a lost kingdom, pierceth the heart with far greater sorrow, then he who hath lost but a small lordship. Thus the merchant more bewaileth the wrack of his rich ship, then the poor fisherman his little boat; and the rich man being robbed of all his treasures, taketh his loss much more heavily, then a poor man who is spoiled of some worthless trifles, though they be his whole substance. In which respect riches are right runawaies, which are kept with great care, and always do their masters more hurt at their parting, then they haue done them good in their whole service. And therfore seeing these earthly riches are always momentany, and oftentimes harmful, let it be far from any Christian from fixing his hart vpon these unconstant and fickle vanities, which like the waves of the sea rising and falling, will toss it up and down in the restless motion of hope, care and fear. far be it from us who profess godliness, either to compass or keep these uncertain and flitting trifles, by unlawful means, and for their sake by sin to hazard the eternal joys of heaven, and to cast ourselves headlong into hell; seeing 
Cum divitiae sint caducae, poena perpetua est. Ambros. in luke. 4.  the things wee gain are transitory, and the things wee lose permanent and perpetual; the pleasures which we take in our earthly treasures unconstant, and momentany, and the torments which attend vpon their sinful fruition endless and everlasting; in which respect the Apostle james thus 
Iam. 5. 1. 2.  speaketh to covetous misers; go to now ye rich men, weep and howl, for your miseries which shall come vpon you. Your riches are corrupt, and your garments moth-eaten. Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye haue heaped up treasure for the last daies; even the treasure of wrath against the day 
Rom. 2. 5.  of wrath, and of the declaration of the just iudgement of God, as the Apostle Paul expoundeth it. And therefore let us not set our hearts vpon these momentany and flitting vanities, but rather vpon those substantial treasures, Gods spiritual graces and heavenly joys; which as they are infinitely of more worth; so are they eternal and everlasting, and shall never be taken from us, or we from them. For when wee haue enjoyed 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 joys shall be so far from ending, as they were in their first beginning. When therefore the world calleth and allureth us, to seat our affections vpon these movable and momentany vanities, let us stop our ears against his bewitching enticements, and harken unto the call of saving wisdom and true godliness, promising us long-lasting treasures, and an heavenly inheritance which shall never haue end. Riches( saith she) and honor are with me, even durable riches 
Prou. 8. 18. 21.  and righteousness: my fruit is better then gold, even then fine gold, and my revenues better then fine silver; I cause to walk in the way of righteousness, and in the midst of the paths of iudgement, that I may cause them that love me to inherit substance, and I will fill their treasures.  
Or if our hearts be so fixed to our earthly riches, that we 
§. Sect. 9. The best way to preserve riches from losing.  will not hear of leaving them, let us learn at least to love them wisely, and so as we may ever enjoy our love; the which we cannot do by keeping them in earth, where they are subject to corruptibilitie, as our saviour teacheth us; but by laying 
Matth. 6. 19. 20  them up in heaven, where neither the moth nor canker corrupteth, and where theeues neither d●g thorough, nor steal. Let us use them as comfortable helps in our journey to our own country, and as means to assure unto us the fruition of our heavenly joys; and as our saviour exhorteth us, Let us make 
Luke 16. 9. and 12. 33.  us friends with the riches of iniquity, that when we shall want, we may be received into everlasting habitations: and if we would for ever possess never decaying riches, let us, as our saviour counseleth us, sell that we haue, and give alms, make us bags which wax not old, a treasure that can never fail in heaven, where no thief cometh, nor moth corrupteth. For keep them long we cannot, seeing they are unconstant and stil flying, and we mortal and daily dying; but the best way for ever to enjoy them, is to sand them before us by the Lords factors, the poor members of Iesus Christ, into our heavenly country, where they shall for ever be reserved for vs. For howsoever our goods are momentany, our good deeds shall be everlasting, though our riches be corruptible, yet our Christian liberality, mercy, and righteousness shall remain for ever; according to that, he hath distributed and given to the poor, his righteousness remaineth for ever, his horn shall be exalted with 
Psalm. 112. 3. 9. 2. Cor. 9. 9.  glory. And therefore the surest way to keep our treasures for ever, is to bestow them vpon the poor, and vpon charitable and Christian uses,; for whilst we thus lay them out, we eternally keep them, and in thus parting with them, we for ever reserve them: whereas if we lock them up we lose them, if we keep them in our own custody, though it be under lock and key, boult and bar, we shall surely be spoiled of them, if not by theeues, yet at least by death; if we give not a penny to the poor, we shall not find a penny of all our rich treasures which we had in earth, in the world to come: and they who with the rich glutton will not give the crumbs 
Luke 16. 21. 24.  of their tables, to the relief of those who are in penury and misery, crying out for hunger, and begging their alms; shal with him cry out in hell torments, for a drop of could water to cool their tongues, and shall not receive it. Let us learn of husbandmen to cast away our corn that we may keep it, and sow liberally, that we may reap a plentiful harvest: yea let us learn of rich misers in the general, to choose 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 treasury unto which we may securely commit it; but let 
divitiae seculares si desunt non per mala opera quaerantur in mundo; si autem adsunt, per bona opera seruentur in coelo. August. ad Bonifac. epist. 205. Tom. 2. avarus non est verus amator thesauri sui, malè tenendo perdit, multùm diligendo amittit. August. Serm. 245. Tom. 10.  us lay it up in heaven, and desire to haue it reserved in Gods own custody, where it shal not only remain safe for our use, but be increased unto us a thousand fold, and of momentany movables become an everlasting and most glorious inheritance. And this counsel an ancient Father giveth us; If( saith he) worldly riches be wanting, let us not by evil works seek them on earth; if they do abound, let us by good works reserve them in heaven. For( as he saith in another place) if we covetously hoard them up, and will not part with them to good and charitable uses, we may be said indeed to love our riches, but it is fond and foolishly, killing and destroying them with overmuch kindness, whilst we hug them too hard in our bosoms; but not truly and wisely, for by evil keeping, we make them to perish in our hands, and by fond loving them we eternally lose them: whereas if we loved them aright, we would sand them before us into heaven, whither we shall shortly follow after, and they remain with us, and we with them for evermore.  
Finally, as worldly honors and riches, so also worldly pleasures 
§. Sect. 10. That worldly pleasures are short and momentany.  and delights are short and momentany; like unto delightful dreams, which please for the present, but vanish away when one awaketh: for when men with great pains and labour haue procured for themselves these worldly pleasures, they are ready to forsake them, as soon as they salute them, and to end in their fruition, dying( as it were) in the very birth. Thus do the pleasures of eating and drinking presently vanish, as soon as the meat and drink is swallowed into the stomach; thus sports and pastimes are enjoyed and ended in the same moment; thus sweet music delighteth only whilst it is in hearing, the pleasure and sound at once leaving us; and finally, thus goodly masks and shows, give only delight whilst they are looked vpon, and like apparitions no sooner appear, then vanish. In a word, though we should enjoy all worldly delights even our whole life, some few daies excepted, all that are passed would not minister any comfort, to cheer and uphold us in this short time of their absence, and so is all the ioy of pleasures tied to their presence, that though we should enjoy them the age of Methuselah, 
Ecclesiasticus 11. 27.  one houres adversity would make them all to be forgotten, unless they be called to mind, as arguments to aggravate our present unhappiness, because now when we need most comfort, we are forsaken of all our former delights. And this momentany continuance of pleasures, is by Zophar plainly expressed, where he observeth, that of old, and ever 
job 20. 4. 5.  since God placed man vpon the earth, the rejoicing 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 comparing these worldly delights to the noise of thorns under the pot, which howsoever for the instant they make a great crackling, and a glorious blaze, yet every one knoweth, that 
Eccles. 7. 8.  as they are suddenly kindled, so also they are as suddenly extinguished; for howsoever they delight for the instant, yet they perish in the very tasting, and pass away as soon as they are come, leaving behind them nothing but grief and sorrow, either because they were at all enjoyed, or are so soon departed. So another doth most lively express the short tarriance of these worldly pleasures, by comparing them to letters written in the waters, which in the same moment are 
Gregor. Nyssen. in Eccles. Hom. 5.  made and defaced, no print or impression of them being left behind: for as in that, the pain is no less, then if a man did writ in lasting parchment, but the continuance of the letters written no longer then they are in making, so there goeth as great pain to the obtaining of these worldly delights, as of those which are heavenly and eternal, 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 momentany, and of short continuance; let us not set our hearts vpon them, but rather affect and seek for those which are spiritual and heavenly; for if we delight ourselves in the 
John 16. 22.  Lord, and in the fruition of his mercies, vouchsafed unto us in his son Christ, our saviour himself hath assured us, that this ioy shall ever last, and no man shall be able to take it from us; and the Psalmist telleth us that those heavenly pleasures 
psalm 16. 11.  which are at Gods right hand, endure for evermore. Especially let us take heed that we do not compass unlawful pleasures, or by unlawful means, or immoderately love those which in themselves are lawful; for what folly and madness were it, to hazard by sin the loss of much more excellent pleasures which are eternal, for the fruition of these 
psalm 92. 6. 7.  which are no less vain then momentany? yea to endanger our souls to everlasting torments, for the present enjoying of these fading delights?   

CHAP. XXVIII.  
Of the mutability and unconstancy of all worldly things.  
ANd thus haue I shewed that all things in 
§. Sect. 1. That all things in heaven and earth are subject to change and alteration.  the world are momentany and corruptible. Now we are also briefly to show, that as they are momentany in themselves, so they are mutable and unconstant in respect of vs. For though they bee but of short continuance, yet if they were friends for life, and would not forsake us till either they perished, or we died, they might bee thought more worthy our love, if not for their utility and profit, yet at least for their fidelity and constancy; whereas now they are not so momentany as they are mutable, being ready to leave and forsake us every day of their short continuance, like fickle flatterers, of whose favour and love there can bee no certainty or assurance. And no marvell that these earthly things vpon which men dote are so subject to change, seeing all things in the world are obnoxious to mutability: the heauens themselves are not free from alterations; the sun and moon haue their eclipses; the times varie and change one with another; the day with night, and night with day; winter with summer, and summer with winter, and never stand at a stay; the elements haue continually their transmutations one with another, and by maintaining continual war among themselves, procure a peaceful harmony, and well agreeing temperature in sublunary and inferior bodies, until one of them hath vanquished and overcome all ●he rest, with whose victory their peace and harmony endeth. Thus also Monarchies and States, cities and towns haue their changes and alterations, the same nation one while imperiously commanding, and another while servilely obeying; and the same city at one time flourishing in stately buildings, profitable merchandise, and abundant riches; and at an other time dispeopled, decayed, burned, and butted in it own●●u●nes. Thus you shall see the Assyrian& Babylonish monarchy for a time overtopping all, and then stooping to the monarchy of the Medes and Persians; and this for a while wielding the sceptre over al the neighbour countries,& soon after casting it down at▪ he feet of the graecian monarch, and this also after it hath had his turn and commanded in his course, conquered and overthrown, and the roman monarch, raised out of it ruins. And finally, though this were stronger and more durable then all the rest, yet it had his period as well as his beginning, and though it had none stronger to overcome it at once, yet it was at length overthrown by it own power, perished piecemeal, and came to ruin, not because it wanted strong props to uphold it, but because itself was over burdensome. Thus also wee shall see a change in citi●s and towns: as for example, in famous Babylon, ninive, Tyre, Carthage, Athens, Sparta, Corinth, Ephesus, yea in jerusalem itself the glory of the world.  
And therefore if these great alteration ares to be observed 
§. Sect. 2 That we communicate with all creatures in their mutability; besides the changes unto which our own estates are subject.  in things more durable, there is no marvell if they be more frequently seen in human estates and conditions, which are innumerable times more fickle and unconstant in themselves, and are also subject to partake with all the rest in their changes anh alterations. For when the sun and moon are eclipsed, we suffer in their defects; when they go their journey from the East to the West, we also travell with them towards the setting of our life; onely this difference th●re is, that they go and return again; but after our set there is no rising, until by the power of our judge we rise ●o iudgement: So time though winged cannot hast so fast away, but we either by a voluntary or forced motion, equal it speed, and bear it company till we rest at death. The elements are subject to continual change, and we are partakers with them in their alterations: and when in the conflict which they hold in our bodies the natural fire hath devoured, and as it were conquered the airy water, itself also having no other food but it enemies provision, is overcome in conquering, and we with them both do fall in the battle, and die of their wounds. And finally, there can be no change in States, monarchies and cities, where we inhabit, but wee likewise haue a share in their alterations, laughing in their mirth, and weeping in their mourning. No marvell therefore if the estate of man be changeable, seeing he hath a great part in the alteration of all other creatures, and besides hath in himself innumerable internal causes of variable mutation. In regard 
Senec. epist. 59  whereof one saith, that none of us 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 carried in a continual motion, like unto riuers, and all we look vpon doth run away with time, nothing remaining the same to morrow as wee now see it; yea even I( saith he) whilst I speak of changing, am myself changed. Neither are our bodies more mutable then our estates, which through the whole course of our lives are daily subject to alterations, and nothing continueth firm and permanent in them, but as the traveler is sometimes on the high hills, and sometime in the low valleys, and sometime walking on even ground: so wee in our pilgrimage are one while aloft in the mountaines of prosperity, and soon after in the low dales of adversity, and sometimes in a mean and even condition between both; or like unto those that are sailing on the sea, who are one while lifted as it were to the clouds, and in an instant butted in the deep; one while becalmed so as they cannot go forward, and by and by hurried with a boisterous tempest; now in danger of rushing one against another, and soon after of dashing against a rock; sometimes suffering shipwreck, and always fearing it; neither are they ever secure, and at rest, till they be arrived in the haven: for so in this life wee are sometime advanced, and sometime abased, one while sluggish with too much prosperity, so as we cannot move in any good and christian courses, and another while tossed and turmoiled with the blustering storms of adversity, whereby though we make a more speedy progress, yet not without many troubles, and much danger. In regard whereof the saying of the son of sirach is verified, that no man is to be judged happy 
Ecclesiasticu● 11. 28.  before his death, because a pleasant beginning, hath often a sorrowful progress, 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 happy life in respect of worldly prosperity, with a shameful and miserable death. Neither in truth is it any marvell that our worldly estates 
Omnia mundana fluxa sunt,& velut in calculorum ludo atias ad alios i●ctantur. Greg. Nazianz. de pauperum amore.  should bee so variable and unconstant, seeing the ground whereupon they stand is so moorish and deceitful; for even the world itself is fickle and false; and therefore as it is impossible to stand firmly on a dancing quagmire, or steadily and immoueably in a tottering ship, when it is tossed with surging waves in a tempestuous storm; so is it alike impossible to ground an unchangeable estate on this mutable world, or not to be moved with this worldly earthquake. Yea even those things in the world which chiefly entitle prosperity, are most variable and subject to change, and like unto the dust raised by the wind, they are tossed to and fro, and from one to another, as it pleaseth Gods providence to dispose of them; or unto shadows and apparitions, which vanish away and slip between the hands, when a man thinketh to take surest hold. So that this idol of worldly prosperity 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 glass, and the base or foundation whereon it standeth rotten and unconstant. And yet such is the folly of worldly men, yea sometimes also of Gods dearest seruants, that when they haue this e●le in their hand they think they can hold it fast, and are 
Psal. 30. 6.  ready to say in their prosperity that they shall never bee moved. And as eve thought that her son Cain would haue 
Gen. 4. 1.  been a sure possession, though he proved a runagate; so they imagine that these births of their careful brains, and fruits of their labours, will bee constant and permanent; whereas the event sheweth, that( like beggars brats) they will not stay long in any place; and that like run-away seruants almost every month they change their master. In which respect the constancy of humane affairs if fitly compared 
Plutarch. Consol. ad Apol.  to the moving of the cart wheel; the lowest part being within a while uppermost, and soon after as low as it was before. So that they who think to find sure footing on this unstable ground, are like unto those who having no commandement or promise, will presume by sole virtue of a miraculous faith to walk vpon the waters; who( as one saith) are 
Mundani tantò magi● in profundum merguntur▪ quanto magis videntur esse foelices: fallax enim foelicitas ipsa est maior in foelicitas. August. in Psalm. 129.  so much the deeper plunged into the gulf of misery, by how much the more securely they presumed of their permanent prosperity, there being no greater misery then a false happiness. For there is no constancy or steadfastness in these worldly things, but they are continually ready to remove themselves from one to another, at the least beck of the great Creator, and to alter the estates of worldly men by their coming and departure, as Hannah in her song notably observeth: The Lord( saith she) is a God of knowledge, and by him enterprises 
1. Sam. 2. 3. 4. 5.  are established: the bow and the mighty men are broken, and the weak haue girded themselves with strength. They that were full are hired out for bread, and the hungry are no more hired, the barren hath born seven, and she that had many children is feeble: the Lord killeth and maketh alive, bringeth down to the grave, and raiseth up, &c.  
But let us briefly consider the mutability of worldly things 
§. Sect. 3. Of the mutability and unconstancy of honors and preferments.  in the special instances. And first, what can be more unconstant and variable then honors and preferments? seeing those who are thus advanced, do continually walk in slippery places, where they are still ready to catch a fall; and borrowing their glory in a great part from the unconstant opinion of the sickle multitude, which like the weathercocke turneth with every wind, their famed and reputation must needs be exceeding variable, resting itself vpon such an unstable ground. 
Plin. lib. 2. cap. 99.  In which regard worldly men are fitly compared to shelfish, which depending vpon the moon, are subject to al her changes, increasing as she increaseth, and decreasing, as she inclineth towards the wain; for so their honor standing at the devotion of the unconstant multitude, altereth and changeth, riseth and falleth, according to the full or wain of their variable conceits. The world promiseth indeed perpetuity of honors to those who will set their hearts vpon them, and prefer them before the glory of God, and the salvation of their own souls, but he dealeth sometime vnfaithfully with his favourites, treacherously betraying them under show of love, and lifting them up, whom he meaneth to overthrow with the greatest downfall: wherein the world and the Prince thereof, use ambitious men as the crow the shellfish, carrying them aloft unto the highest places, that from thence casting them down, they may bruise them with the fall, and so more easily prey vpon thē. But as they deal thus with their own friends, sometime because they will not, and sometime because they cannot prefer them; so much more falsely and vnconstantly with those who neglect and contemn their deceitful honors, being ready to magnify 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) 
Act. 14. 11. 14. 19.  would needs deify; which honor when they had refused, and persuaded them to return all the glory unto God, they presently vpon a groundless information, laid violent hands vpon them and stoned them, now thinking that they deserved capital punishments, whom ere-while they esteemed worthy divine honor. Thus others shewed the like unconstancy, whilst one while they condemned Paul, as a malefactor, 
Act. 28. 4.  and presently after were ready to adore him as their idol. But most notably doth the mutability, and fickle unconstancy of the variable multitude appear in their carriage towards our saviour Christ; whom one day they sought after 
Matth. 21. 8. 9. with cap. 27. 22.  to make him a King; and soon after rejecting him, preferred before him an Heathen, yea a hated Monarch: one while they flocked about him, to give him all loving and respective entertainment, strawing green boughs in his way, and( because they thought them not good enough) spreading also their garments, even under his Asses feet; and another while mocking and reviling him, buffeting and spitting vpon him, whipping and crucifying him,& in stead of bestowing their garments vpon him, they take from him his own: this day they meet him with ioy, and salute him, saying, Hosanna the son of david, blessed be he that cometh in the name of the Lord, Hosanna in the highest; but within a few daies after they cry out with an universal consent, Away with him, away with him: crucify him, crucify him. Which as it notably▪ sheweth the mutability of honors, and the unconstancy of the common people, so also the malice of Satan, who would( as one 
Bernard. in Ramis Palmarum Serm. 2.  saith) haue his procession go immediately before his passion, these honors, before those disgraces, and this high exaltation before his lowest downfall, that by this sudden alteration he might be the less provided,& his passion made more bitter and intolerable: although the Lord who disposed of all had 
Matth. 21. 5.  another end, namely, that the Scriptures might be fulfilled 
Quoniam sublimiora gravius corruunt, gaudet princeps superbiae, cos quos potuerit sua impulsione prosternere, adcelsiora creuisse. Ambros. in Psal. 48. §. Sect. 4. The causes why honors are so variable and unconstant.  which testified of his Son, to the further convincing of the Iewes, and the just condemnation of all, who would not beleeue: and therefore if our saviour Christ who was worthy of all honor, found this sudden and vndeserued alteration, what constancy can they hope for, who come infinite degrees short of his excellencies?  
But in truth howsoever this unconstancy of honors may be attributed to the mutability and treachery of the world, and the Prince thereof, in regard that they promise it to their followers, and fail in performance;& as they are made the instruments of God, both in the conferring and taking away of honors; wherein they take occasion to show their fawning in the one, and their malice in the other; yet the supreme and chief cause of these alterations in honors and preferments, is the wise providence of almighty God, who would haue these worldly honors variable and unconstant, chiefly for his own childrens sake, both for their trial and chastisement, and because he would not haue them to set their harts too much vpon them, and so neglect that eternal glory of his heavenly kingdom; and secondarily for the just punishment of the wicked, from whom he taketh away these honors after he hath advanced them, because they abuse them to pride 
Iud. 1. 7.  and tyranny. And thus Adonibezek of a great conqueror of Kings, became worse then a slave, and equal to a dog, eating the offals under the table; wherein the Lord measured justly unto him, according to that measure by which he had meted unto others. Thus Haman was one day the chief favourite 
Hester 3. 1. with chap. 7. 8. 10.  in court, and the next day hanged on his own gallows; because he had abused his greatness to the ruin of Gods Church: and thus Gods own Church and people after they had received many testimonies of his love, and were by him exalted above all other nations; for abusing of these special favours, were dejected and brought unto a base condition: for so the Prophet complaineth; jerusalem hath grievously sinned, 
Lament. 1. 8.  therefore she is in derision; all that honoured her, despise her, because they haue seen her filthiness. No marvell therefore if the world be unconstant in conserting these honors, seeing in truth it hath no power to continue them, more then that which it receiveth from God, who as he is the chief Author of these honors, so he giveth and taketh them away at his own pleasure. Thus Hannah confesseth, that the Lord bringeth 
1. Sam. 2. 7. 8.  low and exalteth; he raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes, and to make them inherit the seat of glory. So the Psalmist maketh this the chief cause of the ruin of the wicked, when they were in the top of all their prosperity, because the Lord had set them in slippery places, and cast them down into desolation. 
psalm 73 18.  But whether we consider the chief or instrumental causes of this unconstancy, sure we are that honors are most mutable and flitting, uncertain to winter where they haue summered, or to lodge where they haue restend all day. And this mutable inconstancy the Wise man observed; I haue( saith 
Eccles. 10. 7.  he) seen seruants on horses, and Princes as seruants walking on the ground. To which purpose also the Son of sirach noteth, that many mighty men haue been brought to dishonour, and 
Ecclesiasticus 11. 6.  the honourable haue been delivered into other mens hands. The which mutability commonly happeneth when men are most secure, and are puffed up in pride, in regard that they assure themselves of the constant continuance of their honors and preferments; their proudest hopes yielding nothing unto them but shane and disgrace. For so the Wise man saith, that pride goeth before destruction; and an high mind before the fall: 
Prou. 16. 18. and 18. 12. and 11. 2.  and again, when pride cometh, then cometh shane, but with the lowly is wisdom. And therefore seeing these worldly honors are so mutable and unconstant, so hardly gotten& easily lost, let us not too much esteem them, nor immoderately love and seek them, but rather let us set our hearts vpon saving wisdom and true godliness; for as the Wise man saith, Exalt her, and shee shall exalt thee, shee shall bring thee to honour, 
Pro. 4. 8. 9.  if thou embrace her, she shall give a comely ornament to thy head, yea shee shall give thee a crown of glory. And this honour shall be most constant and permanent, lasting as long as life, yea 
Pro. 10. 7.  after death, for the memorial of the just shall be blessed; but the name of the wicked shall rot. Yea this honour of grace shall be but a step to advance us to the honour of heavenly glory, 
1. Pet. 5. 10.  the which shall continue not for a few yeeres onely, but for ever and over, as being eternal and everlasting; for so the Apostle telleth us, that the God of grace hath called us to his eternal glory, by Iesus Christ.  
The like mutability and unconstancy is in riches. For 
§. Sect. 5. Of the mutability and unconstancy of riches.  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 do often change their masters; he who ere while wanted, abounding, and he who not long since abounded, being now brought to want and penury? look but to houses, lands, and coin, 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 devolved unto a third. In which respect Zophar compareth riches to the waters of riuers, which make no long stay in any place, and pass from land to land, and field to field, till at last they are swallowed up of the sea. The increase( saith he) of his▪ house shall 
ilb 20. 28.  go away, and it shall flow away in the day of Gods wrath. For so riches run from one to another, till in the end they lose their name, being corrupted, and( as it were) swallowed in the gulf of destruction. In the same regard one of the ancients 
Origen. in Mat. 6. 16. Homil. 4.  likeneth them to alluring harlots, which make love to many, but keep faith with none. And to the same purpose another saith; that there is nothing more false and treacherous then riches; and that like a fugitive and ungrateful seruant, they haue no honesty or fidelity; for though thou bind them with innumerable bonds, they will go away, and draw their 
Chrysost. ad pop. Antioch. Homil. 2. tom. 4  chain after them. And for this cause oftentimes, they are kept and fast locked up under the custody of strong bolts, and fast barred doors, having besides many seruants as Iailors attending on them; but they oftentimes entice their keepers, and flee away together with them. So that there is nothing more unconstant then these earthly movables, which are every day subject to change and alteration: in which respect one wittily saith, that money most fitly is stamped 
Quid tam incertum ●●am res volubili●? nec immeritò ipsa pecunta rutunda sig●atur, quia non stat. August. in. Psal. 83.  round, to signify by the very figure that it is rruely current, not standing still, but rolling and removing from one to another. The which inconstancy and mutability of riches, as it proceedeth instrumentally from the world, who is unconstant in it favours, advancing those to wealth whom soon after it is ready to impoverish; so chiefly and principally from the Lord, who in his gracious providence made earthly riches mutable, because we should not fix our hearts vpon such unchangeable vanities, but vpon those heavenly treasures which are immutable, and not subject to any alteration; and that seeing every day they are ready to leave us whether we will or no, wee might bee the rather willing to part with them to such good and charitable uses, as may glorify God, and further ascertain us of our eternal treasures. Whereas if he had made them immutable and permanent, whom would they not haue bewitched with their love? For if now men having no security or assurance, to keep them in their possession but one onely day, do notwithstanding dote so much in their love, that by right and wrong they lay violent hands vpon them, and wring them unjustly out of others custody, hazarding even their souls to increase their wealth; what would they haue done if they had been constant and faithful friends, that do all this, they being treacherous and deceitful flatterers? What widow would they not haue robbed? what orphan would they not haue spoiled? what weak& poor man would they not haue oppressed, to 
Chrysost. ad pop. Antioch. Homil. 2. tom. 4.  get these perpetuities into their possession? To conclude, seeing these riches of the world are so mutable& unconstant, let us not set our hearts vpon them; and( as one saith) let us not run a madding after these false fugitives; for there is nothing more deceitful, nothing more perfidious. To day they are on our part, but to morrow against us; arming envious eyes against our safety; and strengthening malicious hands to undermine our peace; so that they who haue them, are beset on every side with familiar and chamber foes, and environed with domestical enemies: but rather let us fix our minds on those firm treasures reserved for us in Gods kingdom, which are permanent and perpetual even to eternity.  
Finally, there is no more constancy or less mutability in 
§. Sect. 6. That worldly pleasures are unconstant, and subject to change.  worldly pleasures; for though there be always worldly men and worldly delights, yet are they never ascertained the one to the other; but as men change their pleasures, so pleasures change men, and every hand while leaving the old, they are ready to betake them to new masters. Some wait not so much vpon men themselves, as vpon their age: as for example, some attend vpon infancy, and leave them in their youth; some delight them in their youth, and forsake them when they come to full maturity, and some accompany them in their full strength, and will by no means stay the approach of old age. Others are tied to several times of the year, as to spring, autumn, summer, winter, and bring great delight when they are used in their season; but failing herein they change their nature, and become irksome and tedious. And as for those pleasures which are usual and daily, delighting all persons, and at all times, we see unto what common mutation they are subject, lasting no longer but for the present, and then degenerating into tedious molestations and cumbersome burdens. Thus meats and drinks delight for the instant, but after surcharging the stomach, they recompense an houres pleasure, with a whole daies pain. And thus pleasures of the flesh are but of momentany continuance, and suddenly impair the strength, and bring the body to many infirmities, and much weakness. Besides which loss of special delights, how many do we daily see, who abounding in all maner of sensual pleasures, are soon after abandoned of them all, and spend the remainder of their daies in misery and mourning? and though they remain in their iudgement and affection epicures still, making their belly their god, and the world their paradise, yet find their idol whom they serve, so averse towards them, that of necessity, whether they will or no, they are robbed of all pleasures, and pass their time in grief, and sharp affliction? And thus it appeareth that all these worldly things which men so fond affect, are mutable 
Mutabilitas est quaedam mortalitas: dum enim aliquid de praeterito in futurum mouetur, quasi praeterito moritur. Aug. de cognit. verae vitae, cap. 31. tom. 9.  and unconstant. The consideration whereof should move us lightly to esteem, yea carelessly to contemn these changeable and fickle vanities, in comparison of Gods spiritual graces and heavenly joys. For what is this mutability, but a certain kind of mortality, seeing though they die not in themselves, yet they die unto us? yea in truth what is the continuance of these worldly things, but a kind of vnobserued corruptibility? for whilst any thing passeth from the present to the time to come, that which is past death and perisheth, God onely is immutable, because nothing past taketh from him; nothing to come addeth to him, but whatsoever was, is, or shall be, is with him all present. And therefore 
Mal. 3. 6.  despising these unconstant and perishing trifles, let the Lord be our glory, treasure, and delight, in whom there is no 
Iam. 1. 17.  change or shadow of change; and let us set our hearts and affections vpon his spiritual and saving graces; for these gifts of God( as the Apostle telleth us) are without repentance; never wholly or finally failing those to whom they are once given. For being placed on this sure rock of grace, we may securely contemn the dashing waves of boisterous malice, which in the sea of this world, are by turbulent men raised against us, seeing they shal be al broken into the some of their own shane, and we in the mean time remain vndamnified; for these immutable graces, given unto us by the immutable God, will make our peace and security al●o immutable. And let us chiefly affect and seek those honours, riches and pleasures reserved for us in Gods kingdom, which cannot be altered by any accident, nor impaired by any enemy, but shall eternally remain to our infinite ioy and comfort, firm and permanent.   

CHAP. XXIX.  
Of the momentany continuance and frailty of mans life.  
having shewed that the things of the world are in 
§. Sect. 1. That notwithstanding mans life is short and frail, yet worldly men dream of immortality.  themselves momentany,& in respect of us mutable: we are according to order in the next place to speak of our mortality, which may serve as another main argument to make us contemn these worldly vanities; for though they were eternal, yet we are momentany; though they were constant and permanent, yet our lives are frail and flitting; though they had not their end, yet we shal haue our end;& though they would for ever continue with us, yet shal we but a while continue with them, because our lives are but short, and with their shortness, so frail& uncertain, that this momentany time, is only sure of ending, and in nothing else certain, but in it own uncertainty. For we are continually sailing towards the haven of death, and we never want the wind of winged time to set us forward; sometime in the way we perish by the leaks of our own intemperance, sometimes we split ourselves vpon the rocks of dangers, or vpon the sands of careless security; sometime we are cast over board by pirates and enemies,& sometime carrying all our lofty and proud sails, we are overset and sunk with the boisterous blasts of adverse accidents;& though we scape all these dangers we shall not be long in coming to our haven of rest; seeing we are never becalmed nor stand still, but night& day go forward with a prosperous wind. It is true that the world, yea our own deceitful hearts, do promise unto us long life, yea dream of a kind of eternity which hath never end; for there is scarce any so old who thinketh not to live a day longer, and when that is spent, another day after that,& so continueth day after day in the same mind, and by consequence frameth to his hopes an imaginary perpetuity; eternity being nothing else but a constant continuance of time without any ending. And that men haue this inward conceit, it may easily appear by their outward practise: for if they were thoroughly persuaded that their lives were momentany& uncertain, what show of reason had they by deferring their repentance, to hazard their eternal salvation? why should they set their hearts vpon the things of this life,& prefer them before everlasting happiness? why do they who think it folly to bestow great cost in building vpon a lease, of one and twenty yeeres, grow excessive in these charges, and erect stately houses, having no posterity unto whom they may leave them? why do they not prepare themselves to meet the Lord, and take some pains to set strait 〈…〉 r accounts; if they thought that even 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 dream of long life, and put the evil day far from them.  
Now as this opinion and vain hope of long life is an usual 
§. Sect. 2. The brevity of mans life proved by plain testimonies of Scripture.  cause of impenitency, and of the committing and living in all maner of sin, so especially of the love of the world, and worldly vanities: for because men think to continue long with them, they accordingly esteem and set their hearts vpon them; whereas if they believed and remembered that not only the things which they so affect are momentany and mutable, but also that they themselves are mortal, and of small continuance vpon the earth, and that even this short time is most uncertain; they would never prefer these transitory trifles before their eternal patrimony. And therefore seeing it is a forcible argument to move all men to the contempt of the world and worldly vanities, because our lives are so momentany and frail, for though they were never so constant and permanent, yet we cannot long enjoy them, seeing we are mortal, and of short abode on earth; let us a little further consider of this point; and show the momentany shortness of mans life both by testimonies of Scripture; and also by experience and reason. The holy Ghost in the Scriptures doth amply 
job 14. 1.  and plainly set forth, the brevity and uncertainty of mans life, and that by simplo affirmation, and also by comparisons. For the former the testimony of job is plain, who affirmeth that man who is born of a woman hath but a short time to live, and is full of trouble. So the Patriarch jacob, speaking of his 
Genes. 47. ●.  own life, which much surmounted the usual age of men in these daies, saith, that his daies were few and evil: and it is ordinary in the Scriptures, to reckon mens lives by daies, and 
psalm 90. 10.  not by yeers, to note their brevity: 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 
2. Peter 3. 8. psalm 90. 4. {αβγδ}. 1. John 2. 18.  but as one day. And thus the Apostle John calleth al that time, from the first coming of Christ in the flesh, unto his second coming to iudgement, the last hour; whereby he would intimate unto us, 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 therefore if all this time being thus compared, is in respect of eternity but a short hour, then surely a mans life according to the same proportion is scarce a minute.  
The similitudes also which are used to express the brevity 
§. Sect. 3. The brevity of mans life illustrated by similitudes.  of mans life, are very significant, and fit for our purpose; for it is compared to a 
Genes. 47. 9. 1. Chron. 29. 15  pilgrimage, which is not long in traveling; to a 
job 7. 1.  warfare, which is short and full of trouble; to the daies of an 
verse 7.  hireling, which as they are commonly but few, so by reason of their pains and labour, irksome and tedious: to the 
job 14. 2. Psal. 103. 15. 16.  wind, which seldom stands long in one place,& every 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 
psalm 90. 5. Esay 40. 6.  grass, which in the morning groweth in it full strength, and is cut down before night. All which similitudes imply, that mans life is but( as it were) of one daies continuance; like unto those creatures near Pontus, whereof Plutarch maketh 
Plutarch. Consol. ad Apollon.  mention, whose life and the day begin and end together; for at morning they are bread, at noon they come to their full growth,& at evening die with old age; for what is our childhood, but a morning, our youth and ripe age the mid day, and our old age the sunset and night of life? the which proportion holy job seemed to aim at, where he saith, that we are but of 
job 8. 9.  yesterday, and scarcely full out of two daies standing. But because we are ready to flatter ourselves with a vain hope of long life, and to imagine that every day is many yeeres; the holy Ghost compareth our lives to many other things which are less then of a daies continuance; as unto 
james 4. 14.  a vapour, that appeareth for a little time, and afterwards vanisheth away: to a 
job 20. 8.  dream, which vanisheth as soon as a man awaketh: to a 
job 9. 25. 26.  post, which passeth by in all hast, and maketh no stay till he come to his journeys end; to the most swift h ships, and to the h Eagle, which flying to seize vpon the prey, doubleth her ordinary speed: to a 
and 7. 9.  cloud which is suddenly blown away with the wind, or else dissolved or dried up with the Sun: to the 
Psal. 102. 4.  smoke, which whilst it ascendeth vanisheth; to the swift passage of a 
job 7. 6.  weavers shuttle, which in a moment passeth from hand to hand; to a 
psalm 39. ●.  span in length, which is measured in an instant. And as though these real things were not sufficient to express the shortness and vanity of mans life; it is compared also to a 
1. Chro. 29. 15. psalm 154. 4. job 14. 2.  shadow, which hath neither substance nor continuance;& to the swiftness of a 
psalm 90. 9.  thought, which far exceedeth in speed al other motions: yea as if any thing were too substantial to express sufficiently the momentany shortness of it, it is compared to vanity, which is nothing; for so david saith, that 
Psal. 144. 4.  man is like to vanity, his daies are like a shadow which vanisheth: and it is not only said by way of similitude, that mans life is like to vanity, but that it is vanity itself; for so job saith, that he 
job 7. 3.  had as an inheritance the months of vanity; yea not only mans life, but also himself 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 
psalm 39. 5.  every 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 itself would ouerpoyse them: 
psalm 62. 9.  The children of men( saith he) are vanity, the chief men are lies, to lay them vpon a balance, they are altogether lighter then vanity. The which vanity, even an Heathen man being desirous to express, thought it not enough to call the life of man, a shadow or a dream, but joineth both together,& calleth 
Pindarus apud Plutarch. psalm 90. 4.  it a dream of a shadow. Now if a thousand yeeres in comparison of eternity, be as the Psalmist speaketh, but as yesterday, and as a watch in the night; and as a few drops of rain to the sea, and a grain of gravel, in comparison of the sand, as the Son of sirach likeneth them; then how short and momentany is the life of man being thus compared, which is so vain, and of such short continuance?  
But if wee would add to this momentany shortness of 
§. Sect. 4. That mans short life is most frail and uncertain; being on every side assailed by death.  mans life, the frailty and uncertainty of it, whereby we haue no assurance to enjoy it so much as a minute of this short time, the vanity thereof would more evidently appear. And of this wee need no other proof but our own experience, which daily teacheth us, that as men haue but a short passage from the birth, to the utmost confines of an aged life; so they seldom go thorough to their journeys end, but are cut off in all times of this short way, with unexpected accidents. In which respect the life of man may fitly be compared to a candle, which whilst it shineth, consumeth; and as the candle is sometime wasted with the wind, sometime quiter blown out, before it bee half burned, and sometime burneth to the end: so mans life is wasted with griefs and miseries, sometime extinguished by immature or violent death; and though it last as long as the natural heat hath moisture to feed vpon, yet that being consumed, like a candle it goeth out of itself for want of nourishment. For how many haue we known in our own experience who haue been entombed in their mothers belly, before they did ever see the light of the sun, and so withered in the bud? How many do we daily see, who seem to enter into the world( as the heathen man vpon the stage) that they may go out again; as though they came onely to take their leave, and so to be gone? How many whither when they are in their flourishing prime of their infancy and childhood, and( as it were) rot before they bee ripe? How many are taken away in their perfect maturity, death getting the victory of them in their full strength? and how few are they that attain unto old age, which notwithstanding all do hope for, though against all reason in regard of themselves, and experience in respect of others? For would men consider the manifold ambushments, which death daily layeth to endanger our lives; would they but remember how many by-paths lead to this common way, they could not but confess the shortness of mans life, and their uncertainty to continue this short time. For I pray you how many, yea how innumerable be the causes which produce this one effect, some whereof are internal, and some external? For suppose that we were exempted from all outward dangers, which notwithstanding do in whole troops besiege mans life, yet wee continually carry death in our own bosoms. For look how many kinds of diseases there are whereunto mans life is subject, and so many secret enemies do wee harbour in ourselves, which fight against our lives, and give death an easy entrance. We are not too could, or too hot, without danger; hunger and excess are alike pernicious, serving both as harbingers to provide death a lodging in our hearts; yea every small crumbe going awry, maketh a breach whereby death may enter and surprise vs. So that wee cannot save our lives by fighting, because wee nourish so many in us which are daily ready to betray us; nor escape by flight, unless we could flee from ourselves, seeing whether we will or no, we continually carry the enemies of our lives about us, yea within vs.  
But let it be supposed that there were peace at home; let us 
§. Sect. 5. Of the innumerable dangers unto which mans life is daily subject.  imagine that there were within us no secret foe to supplant us, yet how many open and outward enemies are there, which are hourly ready to assault our lives; if the great Commander do but give sign of battle? For to say nothing of common calamities, which hang over whole commonwealths, as famine, sword, and pestilence, which are Gods public heralds to denounce against us war and destruction, how many privy ways are there whereby death cometh unto us, yea we unto death? For which way can we turn us, what action or enterprise can we take in hand, but that there is some danger, that death will encounter us? If we take ship, we are but a few inches distant from death, the immovable rocks, and the mutable winds, the overflowing waves, and swallowing sands, the tempestuons storms, and spoiling pirates haue our lives at their mercy& command. If we stay on the land, we are daily obnoxious to no fewer perils; if wee take horse, our lives are in danger every time he stumbleth; if we go in the streets, look how many carts and coaches we meet, yea how many tiles be on the eaues of houses which wee pass under, and to so many dangers are we subject. If wee walk in the country, we are in hazard to be encountered with brutish creatures, and with theeues and robbers more cruel then they. If we retire ourselves into our well fenced gardens, we are not there secure, for among the sweetest flowers oftentimes lieth 
Quisquis sua● contempsit vitam tuae dominus est. Senec.  hide the most hideous snake. If we rest in our houses in the night, we are in peril of cutthrotes and robbers; or though we were safe from theeues, yet we are in danger of all devouring fire. If we walk abroad in the day, every one that hateth us hath our lives at his command; and as one saith, whosoever contemneth his own life, is master of ours. In a word, be we on sea or land, in city or country, at home or abroad, waking or sleeping; death still like a jailor waiteth vpon us, till he bee commanded by the Lord chief Iustice of heaven and earth, to arrest, imprison, and bring us to iudgement. Now if any will object, that there are many which escape the forenamed dangers, and going through them all unhurt and untouched, do safely come to old age and natural death: I answer, that many more do fall into them; and why may not wee think to bee in the greater number? many escape them, but all are subject unto them; and that which is incident to all, may happen unto any: finally, many 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 lives are not only in themselves momentany, but also in respect of outward accidents, and inward infirmities, uncertain, and full of frailty; in regard whereof the Apostle calleth our bodies 
2. Cor. 5. 1.  earthly houses, which wanting solid matter, and strong principals to support them, are easily overthrown, or of themselves in short time moulder away; and in the same place he calleth them tabernacles, which stand not long any where, but are still flitting and removing. And another maketh them much more frail and brittle then glasses, which though they be subject to many casualties, yet may they outlast the longest liver. What( saith he) is more brittle then a glass? and yet it may bee so reserved, 
August. Serm. 1. tom. 5.  that it may continue for many ages; for though it be endangered to a fall or knock, yet not to a fever, or old age, whereas wee are more frail, as being subject to the fals and knocks of outward casualties, and though wee were free from them, yet time and age weakeneth and wasteth us; though we could shun outward blows, yet wee cannot avoid our end; though we should be free from outward dangers, yet wee can 
Homer. apud Plutarch. ad Apollon. Ecclesiasticus 14. 18.  never escape inward diseases▪ And howsoever 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 leaves of trees, of which some ●re blasted in the bud, even in the spring, some are blown off with the wind in the midst of summer, and those that continue so long on the three, do when autumn and winter cometh, fall of themselves. To this purpose one demandeth: Shall wee not all( saith he) in a little while be the same dust? do wee not by the addition of a few more daies gain this alone, that we partly see, partly suffer, and partly act the more evils? and so wee at length also shall pay to nature the common and certain tribute; by our death following some,& going before others; now bewailing our friends 
Gregor. Nazianz. in laudem Caesa●ij.  departed, and soon after ourselves departing leave them to bewail us; and receive the kind gift of tears in as bountiful maner from them, as we haue in our lives bestowed it vpon those who haue gone before us, &c. For wee are all but a vanishing dream, an apparition that leaveth no sign behind it; dust, a vapour, the morning due,& a flower of the field, which quickly groweth▪ and more quickly withereth.  
But howsoever vain men be so mortal, frail, and momentany 
§. Sect. 6. That every man more clearly seeth other mens mortality then his own. ( as I haue shewed) yet is he so blinded with self love, and bewitched with deluding hopes, that though he aclowledge all this in the general, yet he seldom applieth it to his own particular; though he can say wee are all mortal, yet he dreameth of his own immortality; and howsoever goody can in his politic bargains reckon three of his neighbours lives, at no longer▪ time then one and twenty yeeres, yet doth he flatter his too credulous heart with this foolish conceit, that his single self shall continue to old age, and fill up the reckoning of three or fourscore yeeres; and that he continueth long in the same condition, though he seeth others hasting away, and even now arrived at the gates of death. As when two botes meet, they which are in the one imagine that themselves move not; and the other that passeth by them goeth swiftly; whereas in truth they both make alike speed; so men are ready to think that though others run towards death with posting hast, yet they in the mean time stand at a stay,& remain immovable: 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 lively& perfect looking-glasse wherein we may see our own frailty and mortality, then other men which are of the same quality: so that if we be not made blind, deaf,& quiter senseless, we cannot daily want examples, and as it were whoremasters which may teach us this lesson; for who can walk in the Church or places of burial,& not think that he also must be butted? who can see anothers funerals, who is of the same nature and condition, and not conclude his own mortality? who can hear the knels and passing peals for his neighbours, who were some of them younger,& much stronger, and not think them heralds sent of God, to summon him by death to make his appearance?  
But though it were supposed, that we could now live the age 
§. Sect. 7. That from our birth to our death, our lives are in a continual consumption. Nemo ad id serò venit, vnde nunquam cum semel venit potuit reuerti. Senec. in Here. furen.  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 eternity; in regard whereof that cannot truly be said to be long, which one day shal haue an end; neither do we slowly attain unto that end, from whence we shall never return, when we are once come unto it: for how can that be truly long, which is continually in spending, and the more daies are added unto 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 unto it, and the longer it hath lasted, the more it is wasted, and the nearer it approacheth to it end. Now what can be called long, which by it continuing and being, wasteth and ceaseth to be? or how can our daies be many, which grow fewer& fewer by daily multiplication? how can our lives be slow in passing; when that time which seemeth to stay them, driveth them forward to their journeys end? In which respect mans life is fitly compared to a weavers web; for as the woven web continually increaseth by the addition of threads, so our age by the addition of daies; but as the more is added to the cloth, the less is vpon the beam, and the more the one increaseth, the nearer the other approacheth to it end,& cutting off; so 
Greg. Moral. lib. 8. cap. 7.  the more is added to our age, the more is detracted from our life, and the more time past is increased, the more time to come is shortened and diminished. Thus the time of infancy perisheth, 
Wisd. 5. 13.  when childhood approacheth; and childhood death when youth beginneth; and youth passeth, when ripe age cometh; and all is lost and vanisheth, when old age and death seizeth vpon vs. Whereby it appeareth, that our continuance in the world cannot truly be called a life, seeing it is but a continual passage, wherein we like pilgrims travel unto death; so that whilst we live, we daily die, and never cease dying till we cease to live; our 
Hoc ipsum nostrum vi●ere quotidiè a vita transire est. Greg. Moral. lib. 11. cap. 26.  life being nothing else but a passage from life, and a nearer approaching unto death: for from the day of our birth, to the day of our death, our lives are in a continual consumption, and no sooner do we begin to live, but we also begin to die; for daily some part of our lives are taken away, seeing all which is past, is perished, and whilst our bodies grow and increase, our lives decrease 
Seneca.  and are diminished. They therefore are much deceived, who account the last day only, the day of their death, seeing we die( as it were) piecemeal, and the longer we live, the more death seizeth on us, al the time which is already past, being lost and consumed. And so likewise they abuse themselves, who feeling 
Sensim, sine sensu, senescit aetas.  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 lives, coming by degrees& by little and little, is not so easily discerned: for as their folly were ridiculous, who not sensibly perceiving the going forward of the shadow in the dial, or hand of the clock, would therfore be persuaded that it standeth still; for though they see not the motion, yet every hour they may plainly discern, that it hath moved; so alike foolish are they, who not sensibly perceiving, how far they haue traveled towards death, do conclude with themselves that they stand at a stay; seeing the more daies are added to their lives, the nearer they approach to their death, though their passage 
Basil. Orat. 24. d● Mort.  cannot palpably be discerned. For as those who sail in a ship, whether they sleep or wake, sit or stand, go forward with some desire to arrive at the haven, or ba●ke▪ as far as the ship will suffer them with a contrary motion, as destrous to return, yet they are still going on, and carried whether they will or no, with the motion of the ship whither the skilful pilot sitting at the stern doth guide and conduct them; so we being placed in the world, as in a sea of mortality, are still sailing towards the haven of death, and whether we sleep or wake, stand stil or walk, willingly go forward, or desire to continue in the same place, both when we are in sickness, and when we enjoy perfect health and strength, in the lengthening of the seasons of the year, as well as when they shorten, we are daily going on as our great master doth appoint and guide us,& whether we will or no, we must still go forward; and though our motion may be sometime insensible, yet in truth we always make alike hast, and never rest till we arrive at the haven of death.  
Now if we would further consider( as the truth is) that our 
§. Sect. 8. The brevity of mans life shewed by a special consideration of the parts therof.  lives are nothing in comparison of theirs who were before the flood, and yet they are now limited to the short stint of three or four score year, we may more sensibly conclude, that they are less then a moment, in comparison of eternity: especially if we would account of so much time only of this short age, as deserveth to be entitled with the name of life: for almost half a mans life is spent in sleep, which is nothing else, but( as it is called) the brother of death; and therfore cannot fitly be added in this our division, to the term of life. Now if out of this half that remaineth, we would subduct so much time as is spent in ignorant and unprofitable childhood, wherein we neither glorified God, nor did any good to Church or common wealth; so much as is consumed in sickness 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 fear of some outward afflictions, or some inward grief; 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 deserveth to be termed a life, al the other being but branches and degrees to death, we should easily perceive that our lives might be measured with the short ell of a few daies. But if we will not enter into this consideration of the shortness of our lives, whilst it is passing, nor learn this lesson of our mortality,& momentany continuance, neither by reason nor experience; yet shal we hereafter( when perhaps it will be too late to make any good use of our knowledge) easily both see, and seeing aclowledge it; for howsoever time to come may seem long in approaching, and when it is come, somewhat long in spending; yet if we look back vpon it when it is once passed, it vanisheth in the view, and appeareth as nothing: neither in this regard is there any great difference, between that age or time which is long, and that which is short, if we look vpon them when they are both passed; for as we can take no faster hold on a great shadow, then on a less, both alike in a moment vanishing out of our sight; so the longest life, when it is once spent, is all one with the shortest: neither doth it profit or content us any more, or afford unto us better 
Quod tam diu vixerat, quid profuisset ei, si Adam hodiè mortuus esset? Q●id diu est, ubi fini●est? August. serm. 42. Tom. 10.  hold for our further continuance, then if we had lived only to the time of childhood. Now the reason why man, Gods most excellent creature on earth, and created after his own image, should be subject to this mortality, and of so momentany and short continuance, is not originally in the Lord that made him, who being infinite in all eternity, could haue given to his creature an everlasting being; but in man himself, who having the free choice of death and immortality, choose the worse part, and preferred the path of death, before the way of life; for the Lord 
Gen. 2. 17. and 3. 19.  having threatened 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 sinful man 
Quia peccator homo illic stare noluit ubi conditus fuit, hic vero ubi eccidit diu esse prohibetur, &c. Greg. Moral. lib. 12. cap. 4.  would not stay in the place of true happiness where he was created, God would not suffer him to remain long in the place of his supposed happiness, where he was fallen: and because he willingly lost his country, which he should haue loved, he is unwillingly drawn out of this place of his pilgrimage, which( though undeservedly) he loveth too much.  
And thus haue I shewed that these worldly things are not 
§. Sect. 9. That by reason of the shortness of our lives, all things are momentany and uncertain unto vs.  much to be desired; because though they were permanent, and would for ever stay with us, yet we are mortal and momentany, and therefore cannot stay long with them: for though men seek to eternize their houses, and labour to multiply their pleasures, so as the matter of them may continue for many ages;& though they turn all their coin into lasting gold,& furnish their houses with most durable stuff,& haue all their lands in free-hold, fee-simple,& as inheritances for ever; yet all these are but names and titles, wherewith they delude themselves, and the worlds witchcrafts whereby he entangleth his foolish followers, with sottish love of these earthly vanities: for though we may provide lasting lands, yet not enduring lives; though our possessions would remain for ever, yet ourselves are but of momentany and short continuance, every day ready to bee taken from them; and though the world would make us beleeue, and our own deceiving hearts are apt to persuade us, that our possessions are fee-simples, and our lands and houses inheritances for ever, yet the truth is we are but tenants at will, holding all wee enjoy at our great Landlords pleasure: and when we haue gotten the best assurance that we can, yet we are more sure, that we shall hold nothing longer then onely for term of life; for as we brought none of these things with us when we were born, so we shall take nothing with us at our burial, but as we found them all in the world, so when we depart, to the world we must leave them. And this holy job confesseth; Naked( saith he) came 
job 1. 21.  I out of my mothers womb, and naked shall I return again: to which the Apostle alluding saith, that wee brought nothing into 
1. Tim. 6. 7.  the world, and it is certain that we can carry nothing out: and the Preacher speaking indefinitely of all men, saith, that as man 
Eccles. 5. 14.  came forth of his mothers belly, he shall return naked to go as he came, and shall bear away nothing of his labour, which he hath caused to pass by his hand. And howsoever there is great difference in mens estates whilst they continue here, some living in prosperity, and some in adversity; some in plenty, and some in want; yet( as the author of the book of wisdom affirmeth, all men 
Wisd. 7. 6.  haue one entrance unto life, and alike going out. And this wee may clearly perceive in the looking glass of common experience: for how many houses and lordships do we see, that haue( themselves remaining) turned their owners out of doors, and changed them for others, not onely of the same kindred and posterity, but for strangers to the former family? How many haue we 
Psal. 37. 35. 36. ( with the Psalmist) observed who haue been strong in their prosperity, spreading themselves like a green bay three, who are now gone, and though we should seek them, yet we cannot find them? How many haue wee seen honoured, and in high places, who are now laid low in the grave, and trodden under their feet, who not long since bowed unto them, yielding them at the first sight the reverence of cap and knee? How many who haue before time abounded in gold and silver, houses and lands, who are now stripped of all? and whereas formerly they joined house to house, and land to land, as though they could not endure a neighbour, but would( as the Prophet speaketh) dwell alone in the midst of the earth; yet are they now contented with less then seven foot of ground; and to haue a multitude dwelling with them in a little plot. How many haue we seen passing their time in pleasures and delights, eating and drinking delicate and costly meats and drinks, in curious and more costly vessel and plate, spending their daies in hunting 
Luk. 6. 25.  and hawking, laughing and sporting, dancing and marveling, who are now by death stripped of all their joys, and in all likelihood haue changed them for torments and miseries, weeping and gnashing of teeth, eternal woe and the sorrows of hell? How many haue pampered their bodies, that now are the meate of filthy worms; and gloriously adorned their backs in rich apparel, that are now covered 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 between 
August. tom. 10. Serm. 181.  them. look( saith one) into the graues of these great worldlings, and see if you can discern any print of their passed pride, or any sign remaining of their riches and luxuriousness. inquire now where is their glorious apparel, their eastern odours, their delightful masks and shows, their great retinue, and many suitors; their costly banquets, loud laughter, gamesome mirth, and immoderate and unbridled delights? whither are they now al gone, and what is become of them? where is all their worldly prosperity, and where are they themselves? What end is there now of both? Come near and search their sepulchers▪ and behold there is nothing but dust, and the filthy relics of the worms feast: for this is the end of all human 
Chrysost. in luke. 16. de Lazaro Concio. 2.  bodies, as well of those who haue led their lives in pleasure and delights, as of those who haue passed their daies▪ in painful labour. 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 ordinary time. For as in them one acteth the part of a king, another of a beggar; one of a wise counselor, and another of a natural fool; and great difference there is between them whilst the comedy continueth; but when the play is ended, they are stripped of all their apparel, and having acted their parts, and come off the stage, they are all fellowes, and of equal quality and condition: for even he who is greatest in the world, hath but a short part to act, and when it is done, he must lay aside all his glory, and become equal to him who is of basest degree. And therefore seeing these glorious worldlings haue not much greater or longer happiness, then he who acteth his part vpon the stage; let none be proud of such momentany felicity; let no man too much love riches, or hate poverty, because men are but personated in these worldly habits, and when the interlude is ended, they will be all alike.  
Neither are these worldly things wee possess our own, but 
§. Sect. 10. That the things we possess are not our own but the worlds heire-loomes.  the worlds heire-loomes, which when wee are gone, must remain unto posterity; for if they were truly our own, then might we when we go, carry them with us; 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 deceive with them the following posterity, as before they haue deceived their abused progenitors. In respect whereof the Prophet Habakkuc saith, that the faithful seeing the folly 
Habac. 2. 6.  of wicked worldlings, shall take up a parable, and a taunting proverb against them; saying, woe be to him that increaseth that which is not his,( how long?) and to him that in abundance heapeth up to himself thick day. For death like a porter standeth in the gate, when men are to pass out of the world, and causeth them whether they will or no to leave all behind them; saving their sins which they haue committed in compassing these vanities. For well were it with wicked worldlings, if they could as well leave their sin behind them as their sinful possessions; but this is their misery, that when their gold forsaketh them, their guilt accompanieth them, and when they are plucked unwillingly from the things of the earth, whereupon they haue set their hearts,( which goeth as near them as if their body were pulled from their soul, or their heart out of their body) their sins and the gaules of an evil conscience, which they haue gotten in compassing them, by wicked and unlawful means, do attend as inseparably vpon their souls, as their shadows vpon their bodies, and will never leave them, till they haue brought them to the fearful tribunal of Gods iudgement, and haue there by accusing them, caused the judge of heaven and earth, to pronounce against them the sentence of eternal condemnation.  
And thus haue I shewed that all men are of momentany and 
§. Sect. 11. The shortness of their lives who are advanced unto honours.  short continuance. Now let us more specially consider of the brevity and shortness of their lives who abound in all worldly prosperity; for so far are these worldly things from prolonging our lives, and from establishing them against their natural frailty, that they rather cut them off and shorten them, as being the means when they are abused by sin, to bring vpon us Gods heavy judgements, 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 especially of theirs, who abound in all worldly prosperity. So it is said of those who are in honourable place and calling, that their advancements shall not preserve them from the encounters of death; yea rather it is more ready to shoot at them before others, as being the fairest mark, and greatest conquest. So Eliphaz useth an interrogation, the more to assure and convince 
job 4. 21.  us of this truth. Doth not( saith he) their dignity go away with them? do they not die, and that without wisdom? And the Psalmist telleth us, that man shall not continue in honour( or as 
Psal. 4. 12. 13.  the word signifieth, shall not stay in his estate all night) he is like the beasts that die. This their way uttereth their foolishness, &c. And though in respect of their honourable calling, he advanceth them to the glorious title of Gods, yet he will not attribute immortality unto them, but telleth them, that though they were Gods they should die like men, and though they were children 
Psal. 82. 6. 7. and 146. 2. 3.  of the most high, yet they should fall like other men:& else where he exhorteth us, not to trust in princes, because their breath departeth, and they return to their earth. So the son of sirach telleth 
Ecclesiasticus 10. 11.  us, that which we also learn by common experience, that he who is to day a king, to morrow is dead. And therefore seeing all our policy, power, and endeavours, cannot continue us in this honourable condition; for though honours should remain for ever, yet we are mortal and of short continuance; so that when with all our labour and care we haue advanced ourselves, and by our proud ambition, haue mounted aloft unto the highest pitch of worldly glory, wee haue in this state no manner of stay, but when death cometh, and clippeth our soaring wings, we presently fall into the lowest condition, and become inferior to the meanest living creature; for a living dog is better then a dead lion, as the Wise man speaketh; therefore, I say, let us not set our hearts on that, with which wee cannot stay, nor 
job 14. 21.  yet when we must leave it, haue the power to bequeath it to our posterity: for as job speaketh, when as he who is advanced in the world passeth away, he knoweth not if his sons shall be honourable, neither shall he understand concerning them, whether they shall be of low degree. But let us set our hearts and affections vpon those heavenly honours, and eternal glory, which as they will never leave us, so shall we never be taken from them.  
And this also is the condition of them who abound in all 
§. Sect. 12 That the rich mans life is short and uncertain. Luk. 12. 19. 21▪  worldly wealth; for howsoever rich men trusting in their idol the earthly mammon, promise unto themselves long life, and say with the fool in the gospel, soul thou hast much goods laid up for many yeeres, live at ease, eat, drink, and take thy pleasure, yet in the same night God is ready to take away their souls, and to place their substance in other mens possessions. howsoever they imagine, that their houses and habitations shall continue for ever, even from generation to generation, and therefore call their lands by their own names; yet they shall not continue in their estate, but shall be like the beasts that perish, as the Psalmist speaketh. 
Psal. 49. 11. 12. jer. 17. 11.  So ieremy saith, that he who getteth riches and not by right, shall leave them in the midst of his daies, and at his end shall be a fool. And in this respect the Apostle james compareth rich 
Iam. 1. 10. 11.  men, to the flower of the field, which vanisheth away; for as when the sun riseth with heat, then the grass withereth, and the flower falleth away, and the beauty of the fashion of it perisheth: even so shall the rich man fade way in all his ways. And this Baruch observed in the experience of his times; Where( saith he) are the 
Baruch 3. 16▪ 17. 19.  princes of the heathen, that hoardward up silver and gold wherein men trust, and made none end of their gathering? They are come to nought, and gone down to hell, and other men are come up in their steads. Whereby it appeareth that worldly wealth is no true riches, for then it would make us eternally happy; nor wee true owners of the things wee possess; for if they were ours, wee might take them with us, whereas now we leave them behind us, to become for a time other mens, as before they were ours; and that which is truly our own we take away with us; that is, either our virtues and graces, to be crwoned and rewarded; or our faults and sins, to be condemned and punished. Neither will they though they abide with us, preserve us 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 lives; for we haue nothing to give but that which is his own; and though all wee possess were ours, yet it were not a price so sufficient as would be accepted. And therfore 
Psal. 49. 6. 7. 8.  let us not with worldly men trust in our goods, nor boast ourselves in the multitude of our riches; for a man can by no such means redeem his brother, he cannot give his ransom to God, that he may live still for ever, and not see the grave. So precious is the redemption of their souls, and their continuance for ever; for wise men die as well as fools, and leave their riches for others; as the Psalmist speaketh. Let us not greedily gape after abundance, 
Longa nostra desideria increpat via brevis. Incassum multa portantur cum iuxta est quò pergitur. Greg. lib. 40. homil. hom. 32.  seeing a little will serve us for our momentany lives; for why should wee ouerburthen ourselves in carrying such great provision, for so short a journey? and our lives being short, why should we look after long hopes? Why should we be so eager in gathering, when as we cannot stay by it when it is gathered? and store up abundance in a strange country, where we haue no assurance of abiding so much as a day? If( as the heathen man well observed) wee were assured to live the long age of an Hart or raven, our greediness in gathering 
Euripides apud Stobaeum.  were the more to be pardonned; but seeing we are mortal men, who speedily hasten to old and decrepit age, it is folly and madness to dote vpon abundance, seeing we shall consume our hearts with intolerable sorrows, 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 love of Christ, then to bee forced whether wee will or no, to leave them by death? How much better were it, seeing wee cannot stay with them long on earth, to sand them by the hands of the poor before us to heaven, where wee shall remain for ever? For if we keep them still in our own custody, wee shall haue no further comfort in them when the day of death approacheth; 
job. 27. 8.  for as job saith, What hope hath the hypocrite, when he hath heaped up riches, if God take away his soul? Finally, if serving God wee want these earthly riches and abundance, let us not bee discontented in ourselves, nor envy wicked men who flourish with them, seeing the time is but short, both of our want, and their plenty; for death is hard at hand, and seizing on us both, he will strip them of all their store, and further us to the possession of our eternal treasures. Be not thou afraid( saith the Psalmist) 
Psal. 49. 16. 17.  when one is made rich, and when the glory of his house is increased; for he shall take nothing away when be death, neither shall his pomp descend after him. The like encouragement another giveth to the godly man oppressed with poverty. dost thou see them( saith he) strouting in the streets, and drawing after them their long and rich trains, whereby they raise up a cloud of dust in 
Bernard. ad Sophiam virginem.  the air? let not these things move thee, for all these they shal lay aside at the hour of death, when as thy virtues and holiness shall still accompany thee: they are not their own clothes which they wear: for when death cometh they must put them off, and leave them behind them; neither shall their glory descend with them. To the same purpose another exhorteth, Let us not( saith he) afflict ourselves when wee behold the unexpected prosperity of worldly men; seeing when we see rich men painted on a table in all their bravery, and poor men in 
Chrysost. in 1. Cor. 15. homil. 38. tom. 4.  their rags; we neither admire the one as happy, nor pity the other as being miserable; and yet these dead pictures are oftentimes of longer continuance then living men represented by them. For a painted table may last above an hundred yeeres, when as rich men who please themselves in their abundance, are often taken from all in a few moneths.  
Yea but this is their comfort, that whilst they live they 
§. Sect. 13. That the hope of worldlings is vain and uncertain, who think to leave all to their beire and children.  shall enjoy their wealth, and when they die they shall leave it to their heires. It is true indeed that though rich men cannot promise unto themselves long life, yet they may bee assured that they shall haue heires; but if they mean by heires their own children and posterity, they ground their hopes and comforts vpon a false and deceivable ground; for howsoever men may provide 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 themselves can keep them no longer; yet oftentimes God with his overruling hand so disposes of them, that they never enjoy them. For some outlive their heires, and having lost their posterity and kindred, are forced whether they will or no, to leave unto strangers the fruits of their labours. Others haue heires unto whom they leave their goods, but they are not sure that they shall enjoy them; for the children do not always roast that which their fathers caught in hunting; but as many enjoy those goods which were never bequeathed thē, so many unto whom they were bequeathed never do enjoy them, it being onely in their power to give their riches, and bequeath legacies to whom they will, but not to maintain their gift when they are gone, nor to uphold that right unto which they haue entitled them. And this the Psalmist plainly affirmeth: doubtless( saith 
Psal. 39. 6.  he) man walketh in a shadow, and disquieteth himself in vain; he heapeth up riches, and cannot tell who shall gather them. To the same purpose job saith, that though the children of wicked men bee 
job. 27. 14. 15. 16.& 20. 10.  in great number, the sword shall destroy them, and his posterity shall not be satisfied with bread. His remnant shall be butted in death, and his widows shall not weep. Though he should heap up silver as the dust, and prepare raiment as the day, he may prepare it, but the just shall put it on, and the innocent shall divide the silver. Yea not onely strangers do often become heires, but sometimes also enemies, and those whom a man in his life most hateth, after his death make a prey of his riches, and skornefully insult in his spoil. In which respect one saith, that the covetous mans labour 
Chrysost. ad pop Antioch. homil. 2. tom. 4.  is certain, but the fruit of his labours uncertain. For he taketh pains and consumeth himself with cares in gathering riches, and after his death his inheritance and possessions come into the hands of his enemies, who haue circumvented him with innumerable treacheries, and taking onely with him his sins, he leaveth his substance to other men. Now what can bee more miserable, then to tyre and spend a mans self with pains, that his enemies may reap all the profit? and to withhold even necessaries from ones own use, for the increasing of that wealth which his enemies will spend in superfluity and excess? In which respect one justly much prefereth the riches of faith and a good conscience, before the wealth of the world. Faith( saith he) laboureth for God, and covetousness for the tempter; that 
Ambros. in Psal. 38. enarrat. tom. 4.  gathereth such things as profit a mans self, this heapeth up those which profit others. And what more vain, then to labour for other men, and not know who shall be his heir? For who can tell whether his own son, or nephew shall survive him? seeing the heir oftentimes goeth before the testator to the burial; or outliuing him, ●otously devoureth the inheritance, or luxuriously scattereth it; or being foolish cannot defend it; or loseth it by confiscation, yea oftentimes their enemy is their heir, and the successor insulteth over the deceased, persecuting those whom he loved, and selling for slaves those whom tenderly loved. But though he knew who should inherit his labours, and be sure to haue an heir of his own choosing; yet how can he tell what he will prove? whether a wise man, or a fool; a frugal saver, or a wasteful spender; one who will thankfully remember his predecessor and benefactor, or one that will forget him, unless it be to censure his infirmities? Finally, whether 
Fletus baeredis sub persona risus est.  such an one as will  shed grateful tears at his funerals, or smile under his close ho●d? And this the Wise man noted as a great vanity, which made even his life bitter unto him. I hated 
Eccles 2. 17. 18. 19. ( saith he) my life, and also my labour wherein I had trauested under the sun, which I shall leave to the man that shall be after me. And who knoweth whether he shall bee wise or foolish? yet shall he haue rule over all my labour, wherein I haue traveled, and wherein I haue shewed myself wise under the sun, this is also vanity, &c. But if these momentany riches, which are thus bequeathed to posterity, haue been defiled with sin, either because they haue been unlawfully gotten, as by greedy covetousness, fraud, deceit, cruelty and oppression; they will not prove greatly beneficial, either to heir or predecessor: for as he leaveth unto his child his wealth, so also envy, because he is the offspring of such a father,&( as it were) a young one of the old serpent, which though 
Plutarch de cupidit. divitiarum.  he haue done no hurt hitherto by reason that he is young, yet it is feared he will do, when he cometh to age, not onely because he is likely to resemble his fathers nature, but also hath been poisoned with his precepts of covetousness in his very youth. For as one observeth, when rich misers see that they can keep their goods no longer then for term of life, they confirm& strengthen their heiros, by reading unto them lectures of avarice, making them to become impregnable castles, wherein their riches may be reserved after their departure: yea oftentimes with their wealth they leave unto them Gods heavy anger for their injustice, and wicked getting, or keeping their riches, which burneth against sinners unto the third& fourth generation, and often consumeth their house and whole posterity; and with their sin they leave their shane& punishment; as the Prophet speaketh: Woe unto him( saith he) that is given to the getting 
Habac. 2. 9. 10.  of unlawful gain for his house, that he may place his nest on high, and be delivered from the power of evil. Thou hast consulted shane to thy house, by destroying many people, and hast sinned against thine own soul. In which respect the covetous man, as he is not much beneficial to his heir, so less unto himself; for what will it profit him after his momentany fruition of the Mammon of iniquity, when being cast into hell fire, and there tormented with intolerable torments, he shal remember, that he hath left abundance of wealth to his posterity? seeing neither he nor they, can with al this riches release him from his pain, nor procure so much as a drop of could water to alloy a little his burning heat. For if when we haue all these goods in our own possession, they will not ease or comfort us in the extremity of the toothake only, what consolation or refreshing can be expected from them, being in the keeping of others, when body and soul shal suffer for ever the wrath of God, and the grievous tortures of the damned spirits?  
Finally, though voluptuous men abound in all delights, yet 
§. Sect. 14. That the lives of voluptuous men are short and full of frailty.  shall they not long enjoy them; for though they were constant, yet themselves are fugitive, though their pleasures are many, yet their yeers being few, they cannot long rejoice in them. So job speaking of voluptuous wicked men, saith, that they take the tabret 
job 21. 12. 13.  and harp, and rejoice in the sound of the organs; they spend their daies in wealth, and suddenly they go down to the grave. Neither can pleasures, though they never so much delight us, make our joys immortal, or any whit prolong our lives; yea contrariwise( as I haue shewed) being immoderately used, they are the ordinary means to shorten life, and to bring untimely and immature death. But howsoever these pleasures of the world are most momentany, both in respect of themselves, and also in respect of us, yet their punishment when they are abused is not of so short continuance; for when voluptuous men shal leave their delights, oftentimes in the midst of their daies, that fearful woe denounced by our saviour Christ shall accompany them for ever: Wo be unto you( saith he) that now laugh, for ye shal wail 
Luke 6. 25.  and weep. So the Apostle Peter saith, that those who are lead with 
2. Pet. 2. 13.  sensuality, are made to be destroyed; and shall receive the wages of unrighteousness, as they which count it pleasure to live deliciously for a season. And therfore seeing these worldly pleasures are so short and momentany, both in respect of themselves and us,& seeing also their fruition is temporary, and their punishment eternal; let us not set our harts vpon them, but rather on those heavenly joys, which shall be eternal to us, and we to them; and having with Moses respect unto the recompense of reward, let us 
Heb. 11. 25.  choose rather to suffer adversity with the children of God, then to enjoy the pleasures of sin which shall last but for a season. For who would settle his love on these flitting vanities? who would place his affections on worldly pleasures, chambering and wantonness, surfeiting and drunkenness, delightful sports and dainty fare, sweet smells and costly raiment, whereby this lump of flesh is pleased and pampered; if he consider, that within a while his body shall be the meat of worms, his sweet perfumes turned into 
§. Sect. 15. A persuasion to the contempt of the world, and love of heaven, grounded vpon the consideration of our lives short and momentany continuance. Quicqu●d est evi dominus inscriberis apud te tuum non est. Nihil firmum insi: mo; nihil fragil● aeternum& inuictum est: tam necesse est perire quam perdere. Senec. Epist. 98.  loathsome stink, his rich attire into a poor windingsheet, his tender flesh and faire skin, into rottenness and putrefaction; and not rather on those heavenly and unspeakable joys, in which we shall ever ioy, they continuing with us, and we with them for evermore?  
And thus haue I shewed, not only that the world,& the things thereof are momentany& uncertain, but that we also are mortal, and our lives of short continuance: by reason whereof nothing can be unto us firm and durable, because ourselves, whilst we continue in these earthly tabernacles are stil flitting, and altogether uncertain of our abode; for nothing is steadfast to him who is unsteadfast, nothing eternal, to him who is frail and mortal:& therefore seeing we haue no sure hold of the things of this life, let us not set our hearts vpon them; for though we be called their masters and owners, yet we haue in them but a momentany interest, and though they be with us, yet they are not ours; seeing we are daily ready to leave them. Let us build in earth tabernacles, and not mansion houses, seeing we are still removing, and cannot long stay: we are pilgrims here, and therfore 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 joys reserved for us in our own country, where we shall remain for ever: we are now souldiers in the camp, and therefore there is neither time nor place here to build us houses, to purchase lands, to sow, plant, or play the merchants, with a purpose of continuing here still; only tents are fittest for us, till having gotten the victory, we shall with triumph be received into our heavenly city: if we place our treasures here, we may die in the battle and so lose all,& therefore let us make that our treasury, where we shall live for ever. And as the Apostle exhorteth us, If we be risen with Christ, let us seek those things 
Coloss. 3. 1. 2.  which are above, where Christ sitteth at the right hand of God; and set our affections on things which are above, and not on things which we haue on the earth; for we are dead( in the world) and our life is hide with Christ in God. And for as much as our life is momentany, let us labour to improve it to the best purposes; and especially before we die, let us take care that our sins may die before vs. If we were sure that we should live but one year, no man would defer his repentance, but forsaking his former wicked ways, would betake himself to the service of God with all zeal and devotion; what folly therfore and madness is it, to defer our repentance& amendment, seeing we haue no assurance of living a month, no not a short minute or the least moment? why should we be so frugal of the time which is certain,& so prodigal of that which is uncertain? if we were certainly assured of continuing a year longer only, yet we might with much more safety defer our repentance to the latter end; but now that our lives are so momentany and uncertain, that we are not assured of living one day longer, what frenzy should so possess us, which should cause us to make any delay of our amendment, vpon which the eternal salvation of our souls dependeth? Let us therefore whilst this short and uncertain time lasteth, forsake and mortify our sins& corruptions, that when death taketh us away, they may not accompany us to iudgement; let us set our hearts vpon Gods spiritual graces, and in comparison of them contemn the world, and worldly vanities; for these will either 
Eccles. 3. 14.  leave us or we them, but they will never forsake us, no not in death; but departing from the world, we shal carry with us these rich treasures, and having these precious jewels in our hands, we shall with ioy and comfort meet the bridegroom, and present ourselves in Gods presence, offering unto him his own gifts and graces, to be rewarded and crwoned with glory and everlasting happiness. Finally, seeing our life is but a shadow, let us 
Vmbra est vita haec: festina ad solem justitiae, vt te d●fendat ab umbrae huius frigore;& calorem tibi profundat aestiuum. Ambros. in Psalm. 118. Serm. 5.  hasten to the Sun of righteousness, that he with his vital heat may preserve us from the could of this shade: let us set our hearts vpon him with all love and affection, and so shall we be sure for ever to enjoy our love, and in him to find eternal happiness and endless glory, seeing he being life itself death not,& with his quickening Spirit will make us immortal, and to live eternally with him who is eternal. Whereas contrariwise, if with the five foolish virgins, we haue not the pure oil of Gods sanctifying graces shining in our lamps, we shall be shut out of the bridal chamber, and when we would most be known, we shall hear that fearful sentence, Depart from me I know you not: if we defer our repentance,& do not use the means appointed by God whereby we may be assured of our salvation; if we do not hunger and thirst after Christand his righteousness; and setting our love and affections vpon our heavenly country, seek and endeavour with all our powers, to be enfranchised, and made free burgesses of the new jerusalem; these gracious offers will once be pulled back, and the acceptable time and day of salvation will within a while be passed, never again to be recalled. whilst the unfaithful steward wasteth his masters goods about his own pleasures, ruffling it out in his silks and velvets, and marveling in all delightful sports and pleasing pastimes; eating and drinking, masking and dancing, commanding and overruling all his fellow seruants, every one envieth his happiness, and wish in their hearts that they were like him; but when the day of reckoning cometh, that he must leave his place, and give an account of his stewardship to a just and powerful master, then all his former pomp and pleasure vanisheth like a dream, and the meanest of his fellow seruants, which is assured of his own integrity, and his masters love, would not now change with him estates, because his glory is past,& his reckoning to come. And so howsoever Gods poor seruants may for a while envy the prosperity of wicked worldlings, when they see their bravery, abundance and great authority 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 bar of Gods iudgement, to give an account of his misspent talents,& to answer for their cruel tyrannizing over their fellow seruants; then they see how much a good conscience is better then earthly treasures, and the assurance of Gods love and their salvation, to be preferred before the vanishing glory of the world; and now they would not change conditions with them, whom not long since they envied, though they might haue the monarchy of the whole earth to boot. For alas, what will their passed pleasures, honors and riches, now profit them, when being stripped of all, they must give their account at the tribunal seat of Gods iudgement, for their often abusing these rich gifts? yea what misery will it now be, that they haue been so happy, when as they shall be forsaken of all, and change their estate, having no hope nor comfort of bettering themselves in the alteration? yea what trembling and fear shal then possess them, when they leave 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 only their sins attending on them; not now disguised and gilded over as heretofore, but in their own ugly shape, and horrible deformity as loathsome as the divell, and as black as hell? O what would they not now give to haue their quietus est,& Gods debt-booke canceled? at what price would they refuse a good conscience, if it were offered them to sale? how would they now with readiness strip themselves out of all, to procure the rich rob of Christ Iesus his righteousness, that therein they might with comfort appear before their judge? Or if they die of a spiritual lethargy, and be rocked asleep of the divell in the cradle of security, and so carried quietly into hell; so as they haue no leisure to think of these things, or time to entertain these fearful meditations; yet how much more hellish horror haue they when they are awakened out of their deep sleep, with those intolerable tortures? O how do they then befool themselves, for having preferred temporalties before eternities, and made sale of their souls, for earthly vanities? what pains would they now refuse, to free themselves out of this damned condition, if they might live again? how many worlds would they now give, for one hour of that acceptable time, which they haue formerly misspent in whole yeeres with careless neglect; that they might therein repent of their sins, 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 heaven shut, and condemnation, and the fearful execution thereof begun, which shall never find term or time to end. O let us therefore now whilst we haue space, prevent these afterreckonings; and because our lives are momentany and uncertain, let us not defer the day of repentance, vpon which dependeth our salvation, but so spend this uncertain time, that we may be certain to escape these everlasting punishments,& to inherit those heavenly joys, which being once begun shall never end, but bring all glory without misery, and felicity with eternity.   

CHAP. XXX.  
Of the great hurt which worldly things bring to their owners, when they set their hearts vpon them, and first by weening their hearts from God, and making them idolaters.  
HAving shewed in the former part of this book, that 
§. Sect. 1. That worldly things are hurtful to those who immoderately love them.  though we much esteem, set our hearts vpon,& seek these worldly things, yet we cannot by all our love and labour, be assured that they will bring unto us any good: It now followeth, that according to my order propounded, I also prove that they bring unto us much evil; not in themselves, and in their own nature; for so( as I haue shewed) they are good, and the blessings of God: but through our corruption, whereby we are most prove to abuse them unto evil. Neither unto all men( for unto Gods children, who haue a right use of them, they are both good, and also instruments and furtherances of well doing) but unto carnal worldlings, who ouerualue, and set their hearts vpon them, seeking them with greater labour and love, then either Gods spiritual graces, or heavenly joys: whereby they turn these blessings of God into curses, and his gracious benefits, into cumbersome burdens, and pernicious evils; as being unto them the causes& occasions of much sin and wickedness: for as God by his infinite goodness, doth bring good out of evil; so contrariwise Satan, and our corrupt nature, being opposite unto him, are ready through their sinful abuse, to bring evil out of good, and to make those things which in their own nature are helps and furtherances to all holy duties, and to the advancing of Gods glory and our salvation; to become provocations unto sin, and the means of Gods dishonour, and our destruction. That therfore I may not be mistaken in the following discourse, I would preadmonish the Reader once for all, that whereas I show the manifold mischiefs which accompany the f●uition of these worldly things, it is not my meaning to derogate any whit from these blessings of God, or to ascribe these evils unto them, in their own nature; or finally to prove that they are absolutely unlawful in their use and possession unto all men indefinitely; but only to show that they degenerate from their own nature, and become the occasions of all the ensuing evils to carnal worldlings alone, when as they esteem, love, 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 
Esay 59. 4. 5.  things which are of no worth, but also that in thus doing, they conceive mischief, and bring forth iniquity. In the former respect he compareth the painful endeavours of carnal worldlings to the weaving of the spiders web, which is a work of great pains, and small profit; for as he saith, their webs shall be no garment, neither shal they cover themselves with their labours; and in the latter, to the hatching of the Cockatrices eggs; which is no less painful, then full of danger: for as the brooding hen sitteth close vpon these serpents eggs, and depriveth herself willingly not only of liberty, but also of food, that she may bring forth her young; and after all this labour doth hatch a pernicious brood, who begin their mischief with the destruction of her, which hath taken al this pains in bringing them forth: so worldlings are very laborious in hatching their desires, and in bringing forth the brood of worldly vanities, depriving themselves of their liked liberty, yea even of necessaries for back and belly; and when al is done( not by reason of any poison in the things themselves, but only that which they communicate unto them, whilst they hover over them with their greedy desires) they become unto them deadly stinging ferpents, as being occasions and motives unto sin, which will wound them to death,& bring them to eternal destruction of body and soul. For as meate itself being moderately used becometh wholesome nourishment, whereby the body is refreshed, and the life preserved; but if it bee eaten with a greedy appetite, and in excessive measure, it oppresseth the stomach, and becometh the mother and nurse of all diseases: so if we seek these things with moderate love, and in temperate measure, they will refresh and comfort our hearts and souls, so as they will be more cheerful and strong in performing the duties and works of godliness; whereas if with a greedy desire we hunger after them, and not contenting ourselves with sufficiency, labour after superfluity, our souls will be surcharged with a spiritual surfet, and the diseases of sin which bring with them eternal death, will abound in us to our destruction.  
Thus howsoever honors and earthly preferments are( as before 
§. Sect. 2. That worldly honours bring muh hurt to those who dote vpon them.  I haue shewed) good and lawful, profitable and to bee esteemed with due respect, yet if they be excessively overvalued above their worth, and preferred in our iudgement& affection before spiritual graces and heavenly glory; they presently become not onely vain and unprofitable to them that thus haue them, but also hurtful and pernicious. Because overprizing them in their iudgement, and over sondly doting on them in their affection, and in both preferring them before those spiritual and heavenly excellencies; they will be accordingly ready at all times, to hazard the loss, yea to make a voluntary forfeiture of those things, which in truth are infinitely better, so they may either gain or retain these worldly trifles, which in their deluded iudgement, and corrupted affection, they imagine to be of greater worth. For who seeth not that ambitious men immoderately loving, and excessively prising honours, and the glory of the world, are ready to run headlong into all maner of sin, and by sinning, to hazard the loss of grace and glory, all opinion of virtue, and hope of happiness, either for the compassing or maintaining of their reputation and preferment? For thus they are ready to raise themselves by others ruins; to honour themselves by dishonouring God; to aspire unto preferments, by machiavellian policies; to play the hypocrites in making a semblance and show of those virtues and good parts which were never in them, and a thousand such like wicked courses, whereby when they haue attained unto their desired honours; they are now ready to repeat their lesson again and again, and to renew, yea add unto their former wickedness, as oft as occasion is offered, to 
Basil. Constit. monast. cap. 11.  maintain their reputation, and preserve their honour from impeachment. In regard whereof one exhorteth us to flee vain glory and ambition, as being a sweet robber of spiritual riches, a pleasant enemy of our souls, the moth of virtue, a flattering spoiler of all our goods, a couerer and colourer 
Vana gloria leviter volat, leviter penetrat, said▪ non le●e infligit vulnus: Citò interficit. Bernard. in Psal. qui habitat. Serm. 6.  of deceitful poison, under the show and taste of the sweetest honey, reaching out to the minds of men, these empoysoning cups of sin, whereof if they drink they eternally perish. To which purpose another saith, that vain glory flieth lightly about as being vain, and of no weight, and lightly and easily pierceth into mens hearts; and yet it inflicteth no light wound, but suddenly killeth, and destroyeth at unawares.  
Thus also riches are hurtful and pernicious to those who ouerualue 
§. Sect. 3. That riches hurt those who immoderately desire them, by drawing them into all sin.  their true worth in their judgements, and setting their hearts vpon them, do with all greediness desire and seek them, more then Gods spiritual graces and heavenly glory▪ seeing unto such they are not onely the causes and occasions, but also the instruments and means of all sin and wickedness. For they who set their hearts vpon this earthly mammon, are ready( to obtain their love) with Iudas and Demas to sell all their part in Christ and his salvation, to make shipwreck of a good conscience, and of all spiritual graces, to foregoe their right in our heavenly inheritance in Gods kingdom, and to expose their bodies and souls to temporal and eternal punishments, by using all sinful and wicked means to get, keep, or increase their wealth. In respect whereof the Prophet david maketh covetousness, and obedience unto Gods law flat opposites, which will by no means be reconciled and stand together: Incline my 
Psal. 119. 36.  heart( saith he) unto thy testimonies, and not to covetousness. And the Apostle Paul doubteth not to affirm, that the immoderate desire of money is the roote of all evil; because if men haue it not, 
1. Tim. 6. 10. Multum est non corrumpi divitiarum contubernio. Sene. epist. 20.  they are ready to use all unlawful means to get it; if they haue it, they use the like wicked means to keep it. So that( as one saith) it is a matter of great difficulty to haue riches dwelling with us, and not to be corrupted with their acquaintance and neighbourhood. The which as it is true of all wealth immoderately loved, so especially when in respect of quantity it is grown to abundance and superfluity; for as the ship when it is is ouerloded cannot be kept from sinking in the least tempest, by all the care and cunning of the skilful pilot, unless it be vnburthened of some part of it lading; so when our minds are surcharged with these worldly superfluities, it is almost impossible with al our care and vigilance to keep our souls from sinking into the gulf of sin, unless we unburden ourselves of this abundance, by bestowing our superfluities on charitable uses, and in the relieving of our poor brethren. In regard whereof one truly saith, that he who addeth to the wealth of a covetous man, giveth wine to him who is sick of a burning fever, honey to a choleric man, banqueting dishes to a sick 
Plutarch.  and surfeited stomach; which though they may please the taste, yet they increase the disease, and hurt in stead of helping. For they who abound in riches do commonly keep them like the unprofitable seruants talent, doing no good with them to themselves or others; or else employ them in such sinful services, that they were better to haue lain hide still, then to become the instruments of wickedness, and furtherances unto sin. As for example, when they are abused to surfeiting and drunkenness, and spent vpon harlots and parasites, in game and marveling, in excessive bravery, or in furthering reuenge, oppression and cruelty: for then they become the harbingers of hell, and like pioners, smooth and lay open the way which leadeth to destruction. In respect of which sinful abuses, the Wise man saith, that he had observed, riches reserved 
Eccles. 5. 12.  to the owners thereof for their evil: and the son of sirach affirmeth, that many are destroyed by reason of gold, and 
Ecclesiasticu● 31. 6.  haue found their destruction before them. And in regard of this harmefulnesse of abused riches, they are by one compared unto thorns, as our saviour Christ also himself likeneth them: for as thorns are barren of fruits, so they of good works; as they prick 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, 
Chrysost. in joan. homil. 23.  as in them harmful beasts, vipers, and scorpions do hid themselves, that they may do a mischief at unawares; so in these lurk many sins and corruptions which daily wound and sting the soul to death eternal. So elsewhere he asketh what happiness there is in the possession of riches? unless( saith he) we 
Chrysost. in 1. Cor. homil. 35.  account them happy which keep wild and savage beasts, who dare not come near them, nor cannot touch them without fear and trembling: for so covetous men keeping riches, receive from them, as from cruel beasts, many hundred wounds in their souls and consciences; although in a diuers maner: for wild beasts do hurt when they are brought abroad; but these when they are kept within, kill their keeper, and become harmless when they are set at liberty. Vpon which manifold harms happening through the abuse of riches, another groundeth an affectuall dissuasion from loving or seeking them overmuch. How long( saith he) will you spend your lives in getting gold, which is nothing else but a snare of souls, the hook of death, and bait of sin? How long will ye greedily gape after riches, the usual causes of war and discord? for for their sakes kinsfolks never think what nature requireth; brethren behold one another with froward and crabbed countenances, and 
Basil. orat. 14. de divitijs& paupertate.  thirst after one anothers blood; for their sake the woods harbour theeues, and cities sycophants and slandererers: who but they are the parents and patrons of lying, and the inventors and framers of false accusations? what other author is there of perjury and treachery? and yet they were given us of God, for helps to preserve life, and not as causes, occasions, and means to help us forward in the course of wickedness.  
Finally, those who esteem voluptuous pleasures above their 
§. Sect. 4. That voluptuous pleasures hurt th●se who affect them, by being occasions of sin, and in themselves sinful.  worth, and set their hearts vpon these vanities, shall in the end find them, not onely unprofitable, but also hurtful and pernicious, as being the causes both of sin and punishment. For he who setteth his mind vpon these worldly delights, is ready to run any wicked course for the getting or continuing of them; and to hazard the loss of the joys of heaven, for the obtaining or keeping of his pleasures on earth. Neither are these pleasures unto them causes onely of sin, but are also themselves turned into sin, when as they use them in excess, or without moderation; for seeing their goodness wholly consisteth in their just measure, therefore when this measure is exceeded, they lose all their goodness, and become evil and wicked; to say nothing of them which are sinful, not only in respect of their quantity and excess, but also in their own nature and quality. And as they usually are the causes and occasions of sin, so also of punishment; for because voluptuous men abuse Gods 
Amos 8. 10.  grace unto wantonness, therefore in his just iudgement, he turneth their feasts into mourning, and their songs into lamentation, as the Prophet speaketh; and as the Wise man affirmeth, even in laughing, their heart is sorrowful, and the end of 
Prou. 14. 1●.  their mirth is heaviness. Neither in truth do they onely cause after-punishments in the world to come; but also bring with them grievous punishments even in this life, as being exceedingly pernicious both to body and soul. For who seeth not that these immoderate pleasures, being loved and embraced; as surfeiting and drunkenness, chambering and wantonness, venery and filthiness, do both deform the body, and bring it to a monstrous shape, making the eyes read, the cheeks puffed up, or untimely wrinkled, the teeth rotten, the breath stinking, and the belly swollen; and also do weaken the strength and impair the health; loosening the sinews, making the joints and limbs lame, and filling every several part with grievous diseases? In which respect they are fitly compared to sweet poisons, which are pleasant in the swallowing down, but soon after they no less torment, then they did before delight, either bringing immature death, or grievous inward diseases,& outward sores: for so howsoever these pleasures do delight whilst they are in tasting, yet sometime they kill outright, and sometimes bring tedious sicknesses, which torment to death, with grievous tortures. And yet these evils are small which they bring vpon the body, 
In voluptatis regno virtus non potest consistere. Cicer. de Senect.  in comparison of those which they bring vpon the soul; for where they are entertained, they spoil the soul of all virtues and graces( neither will, as one faith, virtue long continue in the kingdom of pleasure) and fill it full of all wickedness; for as an ancient affirmeth, luxuriousness hath no end, nor observeth discipline, but is the seminary and fountain of al vices. Neither do I contradict the Apostle, who saith that covetousness is the root of 
Ambros. lib. de Helia.& ieiu●▪ cap. 19.  all evil, because luxuriousness is the mother of covetousness; for when a man with riot hath exhausted his own estate, he greedily desireth to seize vpon other mens: to which purpose elsewhere he saith, that gluttony beginneth first with necessity, 
Ambros. in Psal. david. praefat. Oculos delectat, aures demulcet, said mentem inquinat. Ambros. de Cain.& Abel. lib. cap. 5. Apocal. 9. 7. 8.  and exceeding measure becometh pleasure, and proceeding from that which is lawful, to that which is unlawful, it bringeth forth foolish mirth, filthy scurrility, much babbling, heaviness of the senses,& dullness of understanding, &c. and so whilst it delighteth the eyes, and tickleth the ears, it inflicteth deep wounds into the very soul. In respect of which manifold evils which they bring, both unto body and foul, they are fitly compared to the locusts in the revelation, which haue the beautiful faces of men, the hair of women, and on their heads crownes of gold; but withall they haue the teeth of lions ready to devour, and tear all in pieces; or unto snakes, which whilst with their beautiful colours they delight the eye, they are ready with their stings to convey mortal poison to the heart. The consideration whereof should move us with al carefulness to take heed of these bewitching cups; for though these pleasant drinks be sweet in taste, yet shal we find them deadly poisons in operation; though they delight for the present, they will torment us hereafter: yea and that which is worst of all, the pleasure and punishment shall 
Delectatio occidit,& praeterijt; vulnerauit,& transiuit; miserum fecit,& abijt; in foelicem reddidit,& reliquit. August. serm. 7. tom. 10. Sper●e voluptates; nocet empta dollar voluptas. Horat. lib. 1. epist. epist. 12.  not be of alike continuance; for that is but momentany, but this eternal;& as one saith, pleasure killeth& vanisheth, woundeth and presently flieth, maketh men wretched& departeth, bringeth them into misery, and so leaveth them. Let us therfore take heed, that we do not put this serpent into our bosom, that we be not enticed with the hony, to drink the poison; that we be not alured by the pleasing notes of these sweet singing Syrens, to plunge body& soul into eternal destruction. And finally, that we do not purchase these short delights, with the loss of our eternal joys, or the over high price of tedious repentance, or everlasting sorrow. It is now the time of our pilgrimage,& therfore unfit to be spent in pleasures; we are now in our warfare, and therefore we must not be carpet Knights, pampring ourselves with carnal delights, whereby we arm our enemies, and make ourselves sluggish and unfit to fight; for if earthly Kings think the camp unfit for bowels, and live in time of warfare frugally and painfully, making themselves an example unto others, to draw them on to the practise of their straight discipline, and all for the getting or keeping of a worldly monarchy; why should we, who are in the Christian warfare, and continually assaulted with most puissant enemies, the devil, world,& our own flesh, think this a fit time to spend in surfeiting and drunkenness, marveling and riot, excess and wantonness, seeing we fight not for a corruptible crown, or earthly kingdom, but for one 
Hieronym. ad Laetam, tom. 1.  which is heavenly and eternal? Now if we would fly these carnal pleasures, we must take heed that we do never embrace them, for if they catch hold of us they will hardly leave us; we must if it be possible be utterly ignorant of them, and not so much as know them, that we may not covet them; for howsoever it may be thought a point of more Christian valour to contemn pleasures, when they 'allure us with all their baits; yet it is more secure continency, and a more safe victory, if we do not so much as take notice of them. If we will not haue them defile 
August. ad Paulinum. Epist. 34. Tom. 2.  us, let them not touch us; if we will not suffer them to 'allure us, let us not admit of their acquaintance, nor harken to their charms. Finally, if we would easily part with them, let us not by custom incorporate them and turn 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 pull them asunder after they are incorporated; for those, like meats, are easily refused; but these, like members, are not cut off without exquisite torments, and intolerable pain.  
And thus haue I generally shewed, that these worldly things 
§. Sect. 5. That worldly things withdraw our hearts from God.  are very hurtful and pernicious to those who ouerualue them in their judgements, and dote vpon them in their affections, preferring them before Gods spiritual graces, and heavenly joys. Now for the better understanding of this point, let us a little more insist vpon it, setting down more specially the manifold evils which these worldly things thus immoderately loved produce and bring forth; al which may serve as so many effectual reasons to dissuade us from this excessive love of the world and worldly things, seeing it is the mother of such a monstrous brood. And for orders sake I will refer al these evils, either unto those sins which hereby we commit directly against God, or those evils and mischiefs which through this immoderat love are caused, both to our neighbours, and ourselves. First therefore these worldly things ouer-prised, and excessively loved, do make us to neglect al duty towards God, and to dishonour him diuers ways with many grievous sins. For whereas we should cleave unto the Lord with all our hearts, loving, trusting,& hoping in him, wholly and solely, as being our chief goodness, our omnipotent Creator, our all-sufficient preserver, and most gracious Father in Iesus Christ; this excessive estimation and love of the world and worldly things, doth wean our hearts and affections from God, and fixeth them vpon these vanities: for as our saviour hath taught us, that which we esteem our chief treasure, on that our hearts will be fixed& seated. It is true that 
Matth. 6. 21.  carnal worldlings would fain reconcile these two together, the love of the world, and the love of God, dividing their harts between them, howsoever it be in very unequal portions, seeing for every dram of love which they afford unto God, they most willingly yield to the world a pound. But hereby they discover themselves to be but mere hypocrites, which make show of that which is not in them in truth; and those double 
james 4. 8. Hosea 10. 2. psalm 12. 2.  minded and double hearted men, of which the Scriptures speak, who having, as the Psalmist saith, an heart and a heart, one for God, and another for the world, one for the service of their Creator, and another for the Tempter, are odious and abominable unto God: for as it is monstrous in the sight of men, to behold one looking with one eye up to heaven, and with the other eye down vpon the earth; so is it no less monstrous in Gods sight, to see the heart divided, one part serving him, and another the world and the Prince thereof. But let such know that the love of God, and the love of the world are not only diuers, but flat contraries the one to the other, which cannot possibly in any great degree, continue together in the same subject; but as the love of God increaseth, the love of the world abateth; 
cvi dulcescit Christus, amarescit mundus.  and as the love of the world getteth strength, the love of God is weakened and diminished: and as the same piece of wax will not receive at once, two prints of diuers seals; but the 
Inter spinas amorum secular●um, supernae charitatis messis germinare. non potest. Gregor. Moral. lib. 18. cap. 8.  putting in of the one, is the blotting out of the other; or if through a slight impression, the latter do not quiter do our the first, yet there is no distinct picture, but a confused mingle mingle-mangle without form or fashion; so the print of Gods love, and of the love of the world, will not at once remain in the same hart, but the impression of the one blotteth out the other: or if there be an equal mixture of them both, it is an odious hotch potch in Gods sight. To this purpose our saviour saith, that we cannot 
Matth. 6. ●4.  serve two masters, being so contrary in disposition, wee cannot 
1. joh. 2. 15.  serve God and mammon. So the Apostle John telleth us, that if we love the world, the love of the Father cannot abide in vs. Yea the Apostle james goeth further, and plainly saith, that the 
Iam. 4. 4.  love of the world is enmity with God, and that when wee once are the worlds friends, wee presently become Gods enemies. And another treading in their holy steps affirmeth, that he who is overcome with the love of the world, cannot by 
Gregor. i●. 7. Psal. poeniten. Psal. 2.  any means take delight in God; and by how much a man burneth in the heat of his desire after temporal things, with so much more damnable numbnesse he freeseth towards those which are spiritual and eternal. Yea let them further know, that though they could be content to offer unto God the half 
Pro. 23. 26.  sacrifice of a divided heart, he will not accept of it; for of all other parts the Lord is most jealous of the heart, and therefore is impatient to haue any sharing, or to admit any corrivals in his love; but either he will haue all, or leave all to the world and the divell. So that if we think God may be pleased with a division, and will quietly take his share and go away, wee deceive ourselves; for seeing he hath created all, and redeemed all, and preserveth all, he will haue all or nothing; and therefore to deny unto him a part, is to deny the whole; and to afford him only some, is to grant and give him nothing. For well doth the Lord know, that if we bee once lukewarm, we will soon after be key-cold; if the river of our love be divided into many streams, it will within a while bee dried up; and if the force of our affection be disunited, it will easily bee overcome. Besides, it is the nature o● love to transform the lover into the person beloved, and so to knit them together in a most near bond, that he is no more his single self, but as it were a conjoined person, ruled by the same soul. No marvell therfore if( the love of the world having transformed them into it, and made them worldlings) the Lord cannot endure to haue such a copartner, or to haue his holy image conjoined with this misshaped monster, or to dwell in a corner of that house, whose fairest rooms are taken up by Satan and the world. To this purpose 
Bernard. de Ascensione Domini. Serm. 6.  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 vain shadows, of things eternal, with those which are transitory, of spiritual things with corporal, and heavenly with earthly, that we may at once savour those things which are above, and those which are beneath: so that if we would taste how good the Lord is, we must first distaste these earthly vanities; if we would be delighted with his sweetness, we must first learn to loathe the worlds bitterness; for it is impossible that both should relish well at once, or that our hearts and affections should adhere both to God and the world, who are so far distant and different, yea opposite and contrary the one to the other.  
And as this is true of the world in general, so also of the 
§. Sect. 6. That honours, riches and pleasures withdraw our affections from God. Gal. 1. 10.  things of the world; for whosoever setteth his heart vpon any of them, they presently estrange it from God, so as it cannot cleave unto him and them too. Thus worldly honours being immoderately loved, do take away all love of God; and those who serve this idol of vain glory, they cannot be the seruants of Christ, as the Apostle speaketh. For so much do they think of gracing themselves, that they never think of glorifying God; and so much do they set their minds vpon their own credit and aduancement, that they haue no heart to honour the Lord, further then it will stand with their own preferment and reputation; yea so they may attain unto their own vainglorious ends, they are ready to set the glory of God to sale, and to dishonour him, that they may honour themselves. So the earthly mammon if it bee affencted with immoderate love, will quickly wean our hearts from God; and if our treasures be in the earth, it is not possible that our hearts should bee in heaven. For as our saviour saith, there as the treasure is, there 
Mat. 6. 21. 24.  will the heart be also; and if we serve riches, which is the god of the world, we cannot serve the Lord, the God of heaven and earth. If we set our hearts vpon money wee shall soon neglect our maker, and bee ready to sell all our interest in heaven, by committing known sins, if we may but a little advance our worldly profit. Finally, ●f we fix our affections vpon worldly riches, wee will bee at their beck, so that when they command one thing, and God another, wee will bee ready to cast Gods commandement behind our backs, and to yield our obedience to our golden idol; and that we best love which we most obey: if we put our affiance in riches, wee cannot trust in God; and therefore the Apostle before he would haue us to rest vpon God with sweet content, and to rely ourselves vpon his gracious promises, doth first will us to lay aside avarice, which maketh us to trust in the creature. Let( saith he) your conversation 
Heb. 13. 5.  be without covetousness, and be content with that which you haue, for he hath said, I will not fail thee, neither forsake thee. And therefore if we would love our God, we must not immoderately love our gold; if wee would trust in Gods providence, wee must not trust in our own provision; 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 over vs. Now being 
Pulchrior est iste sol quam pecunia tua;& tamen iste sol non est Deus tuu●. Et si pulchrior est lux ista quam pecunia, quantum est pulchrior qui ●ecit han● lucem? August. de disciplina christ. lib. cap. 1.  put to our choice, that our hearts may cleave to the better part, let us consider the great difference that is between the excellency of God and riches; this being but earthly trash, and he the chief goodness, infinite in al perfection; this impotent, and he omnipotent; this transitory,& he eternal. And if( as one saith) the sun, which is not the Creator, but a creature, do so far exceed gold in beauty& glory; how much more he, who made the sun, giuing unto it( as it were) but the least spark es his glorious brightness, and that not from his essence, but by sole virtue of his word? Finally, if we too much esteem 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 love him are careful to 
{αβγδ} non possu●● esse {αβγδ} S●●. 2. Tim. 3. 4.  please him by keeping his commandements; these chiefly intending to please their carnal appetites, will not stick to displease God, to please themselves, and by sin to provoke his wrath, so they may procure unto themselves some carnal delight. And thus the voluptuous wanton so wholly setteth his heart vp●n his harlot, that he seldom or never thinketh on God, and sticketh not to displease him in any thing, wherein he may give her contentment; and thus the glutton and drunkard onely mind their bellies, and set their hearts vpon pleasing 
Phil. 3. 19.  meats, and dainty drinks; and so by withdrawing them from the Lord, the author and giver of all these blessings, they make in his place a God of their own bellies, as the Apostle speaketh. And because where their idol is, there also must bee 
Clemens Alexand. paedag, lib. 2. cap. 1.  their hearts; therefore it is said, that the glutton( like the fish which the Philosopher calleth the sea ass) carrieth his heart in his belly, and not in his breast like other creatures.  
Seeing therefore the world and worldly things being esteemed 
§. Sect. 7. preservatives against the former sin.  above desert, and loved out of measure, do steal our hearts from the Lord, separating them here from his grace, and hereafter from his glory, let this serve as an effectual reason to moderate our affections: and seeing if the love of the world do remain in our hearts, the love of God will not enter into them; let the better haue pre-eminence of place, dislodging the love of the world, that the love of God may dwell with us; for if we 
Augustin. in 1. joh. Tract. 2.  draw our hearts dry of this worldly love, Gods love will spring up in the place, and replenish us with sweet delights. Wee are vessels naturally full of the liquour of carnal love, and empty of that which is divine and spiritual, and therefore we must power out that we haue, that we may receive that we haue not: naturally we are carried down the stream with the love of worldly things, and there is no stay, unless we will catch hold of the true three of life, and cling unto him with a lively faith, that so wee may not be carried down with this violent, or rather natural motion. Which that we may do, let us consider, that whatsoever goodness, beauty, or excellency there is in the creatures, in some small measure, and for some short time, they are infinitely and eternally in the Creator; and therefore though our hearts were inflamed with a whole world of love, yet in comparison of him, they could not deserve the least spark of our affection. again, let us remember, that if wee set our hearts on these worldly things, we exceedingly abuse these gifts of God, and himself also who is the author of them; for he gave them unto us, not that our hearts should cleave unto them, and our love be seated on them, but that as by his gifts and messengers he might wooe our love unto himself, who is such a bountiful suitor; not that we should rest in them as in our paradise, but that they should be comfortable companions of our journey, and that receiving them by faith, the hand of the soul, as well as with the hands of our bodies, they might be unto us pledges of his love, earnest pennies of our heavenly inheritance, and as forcible arguments, taken from the lesser to the greater, whereby we might be moved with all earnestness to desire his glorious presence, and the joys of his kingdom; thus concluding with ourselves, that if there be any thing on earth worthy our love; how infinitely more excellent and amiable is God, the author of all their goodness, and those joys which he hath prepared for us in our own Country? Or if we cannot, being tied with our senses unto things present, seat our affections wholly in heaven, nor altogether fix our hearts and minds vpon God, the author of all our good, because they are pulled down from this high pitch of heavenly meditations, with the weight of our worldly necessities; yet at least let us imitate the Eagle, which taketh all her delight in soaring above the clouds, and in looking vpon the sun, and seldom stoopeth, but when hunger compelleth her to seek after her pray: so let our conversation 
Si cuncta mundi relinquere n● potestis, sic tenete quae huius mundi sunt, vt tamen pe● e● non ten ●amini in mundo. Gregor. Homil. 36. in luke. 14. 16.  be wholly in heaven, and let us take our chief delight in contemplating the beauty and excellency of the sun of righteousness, and King of glory, never suffering our hearts and minds to rest longer vpon earth, then the necessities of nature do constrain vs. And seeing we cannot leave the world altogether, yet( as one persuadeth us) let us so take hold of it, that it do not take hold of us, and so possess the things of the world, that we be not possessed of them; let us haue them under the rule, and at the command of our minds, that they do not imprison them on earth in the slavish bands of carnal love. Let us haue earthly things in our use, but heavenly in our desires; let them serve as helps in our journey, but let us reserve those eternal 
Phil. 3. 20.  joys, as our chief hopes for our journeys end; let us look vpon worldly benefits, but on the one side, as passing by them; but let the eyes of our souls be firmly, and with all intention fixed before us on our heavenly happiness, unto which we are traveling. Finally, if the earth for a time must needs haue our 
1. Cor. 7. 29. 30.  bodies, yet let God haue our hearts and minds; and though we bee constrained to use the things of the world, yet let us take heed( as the Apostle exhorteth) that we do not abuse them unto sin, by setting our affections more vpon them, then vpon God himself, and the riches of his kingdom.  
The second main sin directly against the majesty of God, 
§. Sect. 8. That worldly things immoderately loved, are the causes of idolatry.  which these worldly things overvalued, and immoderately loved, do cause us to fall into, is that capital sin of idolatry, whereby men as much as in them lieth, pull God out of his royal throne, and treasonably set up in his place another Lord and King, to whom they aclowledge their fealty and allegiance. For when worldlings excessiuelie dote vpon the world and worldly vanities, they erect them for their idols in the shrines of their hearts, and give unto them divine worship. And in this regard, the Apostle james calleth worldlings adulterers, and adulteresses, 
james 4. 4.  because they commit this spiritual whoredom with the things of the world, adoring, loving and trusting in them, more then in God himself. The which sin is committed by worldlings, either properly and grossly, when as they worship idols of gold and silver; an example whereof wee haue in the Israelites, of whom it is said, that as they abounded in these rich gifts of gold and silver, so they multiplied their images: or as 
Hos. 10. 1. 2.  they be hired with this wages of iniquity, to commit idolatry with these abominable idols made with hands, choosing rather to fall down before them, and adore them with divine worship, then they will be deprived of their worldly profit and advantage. An example whereof we haue in Demetrius, who worshipped 
Acts 19. 25.  the idol Diand, and ragingly persecuted the Apostle Paul, not so much for love to the image, or hatred to the Apostles person or doctrine, as because his idolatry was advantageable to him, and brought in with it earthly gain and profit. Or else worldlings commit this idolatry more improperly and covertly, when they displace God out of the temple of their hearts, and in stead of him set up their idols of the world and worldly vanities, by setting their affections wholly vpon them; in which respect this may be fitly called, the idolatry of the hart and affection, as the former was the idolatry of the mind and iudgement. And this idolatry is committed by worldly men, when as they love these earthly vanities more then God himself, taking more care and pains both in getting and keeping them, and being more afraid of foregoing them, and more grieved for losing them, then for the enjoying or losing of Gods favour in this life, and his glorious and joyful 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 delivering them from all dangers; for howsoever these are rotten props to rest vpon, and weak helps in time of need, yet so willing are men by nature, in the pride and sensuality of their hearts, to leave their dependency vpon God, and to depend vpon themselves, and visible means; that when they haue in plenty and abundance these earthly things in their possession, they are ready to relinquish God, and to trust in their own providence and provision, to bless themselves in the fruition of their store, and thereby to think themselves safe and secure from any dangers. The which idolatrous confidence, as it doth reign, and wholly bear sway in carnal worldlings, who so only rest in worldly things, that they are most confident when they haue them, and most desperate when they want them; so it sometimes tainteth Gods dearest seruants; as we may see in the example of the Prophet david, 
Psalm. 30. 6.  who being in prosperity, so far presumed vpon the strength of his state, that he concluded with himself▪ he should never be moved. The which vain confidence God severely punisheth, by breaking the staff of their affiance when they most rest vpon it, and making their hopes to fail. 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 job 
job 8. 14. Chap. 11. 20.  saith, that the eyes of the wicked shall fail, and their refuge shall perish, and their hope shall be sorrow of mind.  
But this idolatry which worldlings commit, by setting their 
§. Sect. 9. That ambitious, covetous, and voluptuous men are idolaters.  hearts too much vpon worldly things, may better appear if we consider the special instances. For who seeth not that the ambitious man loveth his honours and preferments better then his God? for he is ready so he may get them, to lose his love; and prefereth the favour of men before the favour of God; not caring how often he sinneth against both his knowledge and conscience, so he may hid his sins out of the sight of men, and by them compass his ambitious designs. So also being advanced to authority and power, in the pride of his heart he neglecteth God, and trusteth in his own might and greatness; for supply of all that is good, and deliverance from all which is evil. According to that of the Psalmist: The wicked is so proud, that he 
Psalm. 10. 4.  seeketh not for God. So when men set their hearts vpon carnal pleasures, they fall into this grievous sin of idolatry, loving their pleasures more then God, and not caring to displease him, so they may please themselves. But above all other things, riches immoderately loved plunge men into this sin, making them to commit spiritual whoredom with this earthly mammon, and utterly neglecting the Lord who hath enriched them, and that service which they owe unto him, they are ready to make their getting of riches their religion, gold their god, and gain their godliness, as the Apostle speaketh. And this 
1. Tim. 6. 5.  the Psalmist plainly affirmeth, that when the covetous man hath gotten store of riches, he blesseth himself in his abundance, 
Psalm. 10. 3.  and contemneth the Lord. In which respect, the covetous person is called an 
Ephes. 5. 5.  idolater, and 
Col. 3. 3.  covetousness idolatry. Yea of all other idolatry, it is the most contemptible and base: for whereas other men adore the sun, moon, and living creatures, or else some glorious image, of some excellent man; they adore a dumb and senseless creature, which is their own slave, to be disposed of at their command. And this idolatry covetous 
Non pulegij odour Criton avarus▪ said numismate dichalco seipsum reficit, cum stomachus angitur. Lucilius apud Stobaeum.  men commit, when they set their hearts vpon riches, more then vpon God, or the riches of his kingdom; as when they love them better then him, taking more pleasure in their wealth whilst they haue it, then in the Lord who hath enriched them; and more sorrow when it is taken away, then for the loss of Gods love and favour: or when they repose more confidence in it, either for the procuring of the good, they want, or for delivering them from the evil they fear, then in God omnipotent and all-sufficient: a sin which is most commonly committed by carnal worldlings, as the Psalmist also observed; They 
Psalm. 49. 6.  trust in their goods( saith he) and boast themselves in the multitude of their riches. So the Wise man saith, that the rich mans riches 
Prou. 18. 11.  are his strong city; and as an high wall in his imagination. unto which vain confidence wee are so prove naturally, that the Psalmist thought a caveat necessary, that if riches did increase, 
Psalm. 62. 10.  we should take heed that we do not trust in them, and the Apostle thought it needful, that rich men should haue this weighty 
1. Tim. 6. 17.  charge laid vpon them, that they should not trust in uncertain riches. Because unless an extraordinary measure of grace preserve them from falling into this sin, it is impossible for men to abound in wealth, and not to put confidence in it. Whereof it is, that job in his great affliction comforteth himself, in the assurance of his integrity and faithfulness, by calling this to mind, that he had not made gold his hope, nor said to the 
job 31. 24.  wedge of gold, thou art my confidence. And the son of sirach maketh it a note of man so blessed and admirable, that he is hardly to be found, but when he is found, much to be commended. Blessed( saith he) is the rich, who is found without blemish, 
Ecclesiasticus 31. 8. 9.  and hath not gone after gold, nor hoped in money and treasures. Who is he, and we will commend him? for wonderful things hath he done among his people. Who hath been tried thereby, and found perfect? The consideration whereof should make rich men careful, that by their abundance, they be not drawn to the committing of this idolatry. To which purpose, let them remember that the Lord being dishonoured hereby is always ready to frustrate their hopes, and to cause their confidence to fail: so the Wise man saith, that he who trusteth in his riches shall fall. Neither shal 
Prou. 11. 28.  they steal this fall unseen, but they shall be cast down with shane and dishonour in the sight of the faithful, and they who formerly envied their prosperity, shal now laugh to scorn their 
jer. 48. 7.  deserved misery. For so the Psalmist saith, that the righteous beholding the destruction of the wicked, shal laugh at him, saying: Behold the man that took not God for his strength, but trusted 
Psalm. 52. 6. 7.  to the multitude of his riches, &c.   

CHAP. 31.  
Worldly things make men forgetful of God, unthankful, proud, contemptuous, slothful, and negligent in the duties of Gods service.  
THirdly, the world and worldly things, being excessively 
§. Sect. 1. That worldly abundance worketh forgetfulness of God.  esteemed, and ouerfondly loved, do work in us a careless forgetfulness of God; for howsoever Gods gifts should put us in mind of the giver, and his manifold mercies vouchsafed us in the fruition of these earthly benefits, should serve as continual remembrances, to put us in mind of him, who hath been so gracious unto us: yet through our great corruption, the more of these temporal blessings wee receive from God, the less we think we need him, and the seldomer we remember him: like the prodigal child, who all the while 
Luke 15.  he was in prosperity, and had money to spend in superfluities, never remembered his bountiful father, from whom he had received this rich portion; but when all was spent, and he brought to want and penury, then he cometh again fresh into his memory, and he hath a desire to return unto 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 served idols; but when for their sins, they were delivered into the hand of their enemies, they again remember, and return unto him. So afterward the Lord by his Prophet complaineth of them, that as in their pastures, so were they filled; they were filled, 
Hosea 13▪ 6.  and their heart was exalted: therefore they haue forgotten me. And hence it is, that the Lord foreseing that these would bee the fruits of their prosperity and abundance, is so careful in giuing them warning of it, that they might not thu● be overtaken. When( saith he) the Lord thy God hath brought thee into the 
Deut. 6. 10. 11. & 8. 10. 11.  land which he swore unto thy fathers, Abraham, Isaac and jacob, to give it to thee, with great and goodly cities which thou buildest not; and houses with all manner of goods, which thou filledst not, and wells 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 thyself, thou shalt bless the Lord thy God for the good land, which he hath given 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 advanced them, and to say with Pharaoh, Who is the Lord that I should hear him? And with nabuchadnezzar, Who is that God 
Dan. 3. 15.  that can deliver you out of mine hands? Neither is it any marvell that they thus forget God in their ruff and jollity, seeing their pride so ouershadoweth their memories, that they are ready to forget themselves, aspiring unto divine honours, as though they were Gods, and never remembering, though their memories be rubbed with so many frailties and infirmities, that they are but mortal men. Thus also abundance and superfluity of riches doth make men ordinarily to forget God, as the Wise Hagur 
Prou. 30. 8.  intimateth in that prayer: give me not riches, lest I be full and deny thee, and say, who is the Lord? For so unthankful wee are, that the mast makes us to forget the three, and the pleasant streams the fountain from which they come; neither are wee longer mindful of God, then whilst▪ our necessities constraining us, we implore his help. But above all other things in the world, carnal pleasures are apt to work in those forgetfulness of God, who do enjoy them; for whosoever drink a deep draft of these sweet waters of carnal delights( as it were of the lethe of oblivion) their heads are so intoxicated with these bewitching cups, their senses so benumbed, and all the faculties of their soul, so stupefied and deadded, that they never call the Lord to their remembrance, but like beasts wallow in their delights, and haue their hearts and minds oppressed, yea butted in their carnal pleasures.  
The fourth sin against God, which these worldly things 
§. Sect. 2. That worldly things abounding, make men unthankful towards God.  immoderately loved, do commonly plunge worldly men into, is unthankfulness towards God for all his gifts and blessings; the which is a fruit of the former: for when men are forgetful of their benefactor, they must needs be also ungrateful for his benefits, and that in the worst kind; for so far are they from returning thankes, that they never so much as think of him to whom they are so greatly beholding. Besides( as I haue shewed) the more that worldly men abound with these earthly things, the more their concupiscence is increased, and the more eager they are in seeking after more. The which is a notable hindrance unto their thankfulness; for they who haue their 
Non patitur auidita● quemquam esse gratum. Nunquam enim improbae spei qu●d datur satis est. Senec. Benefic. lib. 2. cap. 27.  mindes wholly set vpon that which they haue not, do not remember what they haue, much less do they think of returning thankes to their great benefactor; yea they are ready rather to murmur for that they want, then to bee thankful for that which they haue already received. Whereas contrariwise if we should but remember the blessings which wee do from God daily enjoy; there is no man in the world so poor in his gifts, who might not find rich matter of praise and thanksgiving; especially if he would cast his eye, not on those who are preferred before him, but on those to whom he is superior; not on the things which he wants and others enjoy, but on those which he enjoyeth, and they want. But so unthankful our corrupt nature is, that we haue always our finger vpon our sore, and our wants and grievances in our memories, yea and commonly the fewer they are, the greater is our repining, complaining that wee haue nothing, if wee haue not all; and the more rich we are in Gods blessings, the poorer commonly we are in thankfulness. And whereas in reason wee should( resembling golden vessels) reflect from grateful harts, the beams of Gods shining benefits, with unfeigned thankfulness, and multiply our praises and thanksgiving, the more God multiplieth his gifts vpon us: contrariwise we are most grateful when wee receive his benefits with a sparing hand, and better esteem them, when we enjoy them but some few daies in the year, then if wee had continual use of them throughout our whole lives. And as our eyes do worse see those objects which are closest to them, and those better which in a convenient distance are removed from them; so we are most blind in seeing and acknowledging those benefits which we hold close in our possession, but better sighted when they are a little removed from vs. By reason of which our gross ingratitude, the Lord is fain to pull from us some of his gifts, that wee may be thankful unto him for the rest; to withdraw them for a time, that we may learn better to esteem them for ever afterwards; and to deprive us altogether of some of his benefits, that we who never thought of them, whilst we had them, may give them deserved praise at parting;& that we who were not thankful for that which we esteemed not whilst wee had it, may by the want learn the value, and duly esteeming it, may now be thankful, if it be restored again; or if not so, yet at least because once we had it. And thus Rehoboam was 
2. Chron. 11. 4. & 12. 1. 6.  more thankful because he had two tribes left unto him, then when he reigned over all the twelve. And Manasses returneth 
2. Chron. 33. 12▪ 13.  praise to God for his restoring, who never thought of Gods mercy before he was restrained. Yea who may not observe in his own experience, that the more men abound in all worldly prosperity, the more ungrateful they are unto God for his blessings; and that where he soweth the most seed of his rich benefits, there he commonly reapeth least fruits of thankfulness? who seeth not that they who are in honourable callings, take least care to honour God? and whereas they being advanced above others, should as much excel them in thankfulness, as they do in place: and in a lively acknowledgement of his mercies towards them, should confess his goodness before the sons of men, and being set in these high places, should like lights, shine to the glory of God in their lives and conversations; they commonly are more unthankful then those, who are in the meanest condition, and become examples and presidents of all sin▪ and in stead of acknowledging the mercy of God in their honour and preferment, are ready to rob him of his glory, and to attribute all, either to their progenitors, the favor of their prince, or their own wisdom and well deserving. So who are more ungrateful unto God, then those who most abound in riches? for so far are they for the most part from defiring to show their thankfulness in disposing of their riches to the glory of God that gave them, in advancing the means of his service, and in the works of charity, that they seldom so much as in their hearts aclowledge him for the author of all 
Hab. 1. 16.  their welfare, but kiss their own hands, sacrifice to their nets, and burn incense unto their yarn; because by them their portion is fat, and their meat plenteous: attributing unto their own wits and endeavours the praise of all which they possess, as though by them alone they had out-stripped others, and made themselves owners of this plenty. Finally, who are less thankful unto God, then they who enjoy most pleasures, and even wallow themselves in worldly delights? For so wholly are they taken up with their sports and pastimes, that they haue no time to consider how gracious the Lord is, nor how in his mercies he doth abound towards them; and so are their minds, hearts, and affections fettered with their sensuality, and belimed and clogged with these carnal pleasures, that they are not able to lift them up to heaven in any holy meditation, or to return true thankfulness unto God, as being the fountain of al their good. By all which it appears, that these worldly benefits do rather hinder, then further us in thankfulness towards our benefactor, and consequently remaining ungrateful debters, who are not willing so much as to return thankes for payment, we derive unto ourselves, the just displeasure of our Lord and Master, and bring vpon us a fearful reckoning against the day of his appearance, of which wee might bee discharged, if we would but thankfully owe the benefits which we haue received. In regard whereof one saith, that from these earthly good things when they grow great, there do arise great evils, when as being preferred before others in the use of our masters talents, we do use his gifts▪ as not given, returning no glory to our benefactor. For so those who seemed greatest in respect of gifts received, 
Bernard. ser. 84.  for not returning thanks, are reputed least in Gods estimate, &c. Yea in truth, by so much a man is worse, by how much he is better, if he ascribe unto himself that wherein he excelleth, and so rob God of his deserved praise: even as he is the greatest malefactor, and worthy 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 prosperity& worldly 
§. Sect. 3. That worldly abundance is the cause of pride against God.  abundance, is pride, whereby men are ready to advance themselves even against God, and to grace themselves by his dishonour: for whereas the more we are enriched with Gods blessings, the more humble we should be unto him, as standing indebted to his bounty in such great sums( for what haue we that we haue not received? and what haue we received, of which we shall not one day give 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 equal terms, but even towards God himself who is our creditor, and may every hour call us to a reckoning, and condemn us for default of payment. Thus the Psalmist observeth, that pride& plenty did commonly go together. They are( saith he) enclosed in their own 
psalm 17. 10.  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 prosperity, therfore they put on pride as a chain about their necks, esteeming it no 
psalm 73. 6. 9.  disgrace unto them, but a chief ornament: and not content to carry themselves aloft in this high pitch amongst men, they are ready( as he saith) to talk presumptuously against God, and to set their mouths against heaven. The which practise we also may observe in our times, among the ruffling gallants of the world, who having been always nursed in the lap of prosperity, and had all things which their hearts could wish, are ready 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 oaths, blasphemies, and bitter execrations. Whereby it appeareth that pride bordereth vpon prosperity, and that these worldly vanities, though they do not truly nourish us, and make us grow in substantial goodness, yet they puff us up, and make us swell with the wind of vain glory;& 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 soul, like the swelling of wind to the body, which( as I haue shewed) ●ortureth, but doth not satisfy: yea so fordible is this prosperity, and abundance of earthly blessings in drawing men to this sin of pride, that it prevaileth not only with Heathens, Infidels, and worldlings; but even with Gods faithful seruants and dear children. Of both which we haue many examples; as of Pharaoh, who in the pride of his heart opposed against the known will of God; and in Nebuchadnezer, who beholding all his pomp, glory and riches, attributeth the praise of all unto himself, and robbeth God of the glory due unto him, vaunting himself in the pride of his heart, and arrogantly bragging; Is not this great Babel, 
Dan. 4. 27.  that I haue built for the house of the kingdom, by the might of my power, and for the honor of my majesty? So it is said of uzziah 
2. Chron. 26. 16  that finding the kingdom in a perplexed estate, he did uprightly in the sight of the Lord,& sought unto him; for which when the Lord had made him to prosper, and to wax strong, his heart was lift up to his destruction, and he transgressed against the Lord his God: yea good Ezechias was thus overtaken, waxing 
Psal. 131. 1. 2.  proud of his great prosperity, and vaunting himself in his rich treasures: and holy david himself, who had professed that his 
2. Sam. 24.  heart was not haughty, nor his eyes lofty, but that he was become humble like a little child, was after this puffed up with his great prosperity,& in the pride of his heart numbereth the people. By all which it plainly appeareth, that worldly plenty is the nurse of hellish pride; for as fat cometh of the superfluity of nourishment, whereby the body is made bigger, but not better, either in health, strength, or nimbleness: yea rather it is the nurse of many diseases, and maketh the body pursy, vnweldie, and unfit for action: so this swelling of pride riseth from the superfluous abundance of worldly benefits, and maketh a man greater in his own conceit, but not in true worth; for the soul is not thereby sounder in grace, or stronger and more active in the duties of piety; yea contrariwise, this swelling of pride maketh way for all spiritual diseases, and causeth him who is infected with it, to be more sluggish and slothful, vnweldie and impotent in all actions and duties of piety and christianity.  
Thus the greatest honors bring with them the greatest pride; 
§. Sect. 4. That honors, riches and pleasures puff men up with pride.  and though a man climb never so fast vpon the ladder of preferment, yet his proud heart will still be one step at least above his estate: yea oftentimes these earthly advancements make the pride of men to mount so high, that they do not only in their ambitious conceits and desires ascend unto the clouds,& touch the heauens; but even presume to approach unto the throne of God, and to rob him of his glory, that they may set the crown vpon their own heads. Thus clytus magnified by the people for 
Plutarch. de fort. alexander. lib. posteri.  a prosperous expedition by sea, wherein he had the victory over a few ships, magnified himself much more in his own conceit,& was content to be called the god of the sea. So Demetrius being advanced to a kingdom, would needs equal himself with God,& be called Iuppiter; neither must now ambassadors come unto him as unto other Kings, to confer of state business; but as unto a god they must sand to inquire of him, and take al his answers for oracles. So Alexander, Nebuchadnezer, and diuers of the Roman Emperors, arrogated unto themselves divine honors, and would needs haue their statues worshipped; being so blinded with ambition, and surfeited with pride, that they forgot their mortality; and became corrivals with God himself in his honor and glory. The like may be said of abundance of worldly riches, which are the bellows of vain glory, and the common causes of pride against God, who is the Author and fountain of our wealth and welfare: whereof it is that the Lord so carefully admonisheth the Israelites, that when they should 
Deut. 8. 12. 13. 14.  through his bountiful blessing abound in riches, they should take heed that their hearts were not lifted up with pride: and that the Apostle would haue rich men so straitly charged that 
1. Tim. 6. 17.  they should not be high minded. And this is the cause why pride is usually called the worm of riches, which breeding in them, eateth out al their goodness,& maketh them evil unto us, which are good in their own nature; and hurtful& pernicious, which in themselves are profitable and beneficial. So the Son of sirach saith, that riches lift up the mind; and Salomon telleth us, that the 
Ecclesiasticus 40. 26. Prou. 28. 11.  rich man is still wise in his own conceit, though a poor man of understanding can try him,& discern his folly. To which purpose one saith, That there is nothing so much to be feared in riches 
August. Serm. 712. Tom. 10.  as pride,& that we are not to fear riches themselves, but pride which is the disease of riches: for that mind is of great virtue and magnanimity, which in the abundance of riches is not infected with this disease,& being in an high estate, is not also high minded. He is a rich man truly great, who doth not therefore think himself 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 goodness and desert; a boaster outwardly in his words and looks, but inwardly a beggar in his mind and hart; swelled and puffed up with vain glory; but not full& solid in virtue and true worth. And yet this empty pride swelleth and puffeth up, as much as any other; and is full of insolency, though in respect of the ground and cause thereof, it be in truth most base and contemptible. For as the pride arising from the body is more base, then the pride which is grounded on the gifts of the soul, 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 grounded on those things without a man, which are far inferior to the gifts either of mind or body, they who are proud of them plainly show, that they haue nothing within, and in their own persons, worth respect; or else they would never be proud of those things which are without, seeing a man always groundeth his pride on those things; wherein he thinketh he most excelleth. The which if men would duly consider, they might well leave this contemptible pride, if not because it is a sin, yet at least for shane, seeing it doth discover their vanity and worthlesnes: for who would not blushy to seem proud of outward accidents, which may be won and lost, and( as one saith) bought and sold 
Glemens alexander. Poedag. lib. 2. cap. 3  on the market hill? which when we haue them, add nothing to the perfection of our persons, and being taken away, nothing is detracted from our essence,( yea in truth) from our worth: neither is the mind made greater, or more magnanimous by desiring or having, but by light valuing and contemning them as worthless trifles, in comparison of things desirable and truly excellent. And yet nothing more commonly puffeth men up with most insolent pride, then riches and abundance;& though like empty bladders they haue nothing but skin, they are made full with these vanities; and swell in conceit, though they are as empty of any substantial goodness, as they were before. An example whereof we haue in the Merchants of Tyre, who because 
Ezech. 28. 2. 5.  by their trading they had increased their riches, their harts were lifted up, and thinking themselves more then men, they arrogated to themselves the titles of God. But we shall not need to go so far to fetch examples, seeing we haue many such in our own daies, who measuring their worth according to their wealth, most proudly conceit their own excellency, and insult over al others as worse, who are poorer; though they be utterly disfurnished of al gifts and good parts both in body and mind, and as far short of them in wisdom& worth, whom they comtemne, as they are before them in earthly abundance. Although in truth there is no show of cause, seeing there is no comparison between the gifts of mind and body, and the gifts of an outward estate. And besides, if there be any excellency at all in these earthly riches, it is not in keeping& possessing them, but in their bestowing and use: neither is he in the Church and among Christians 
Ille dives in ecclesia, qui pauperi non sibi dives est, &c. Non enim census diuitem said animus facit. Ambros. epist. lib. 10. epist. 82.  to be accounted rich, who hath much in keeping; but he who findeth much to bestow on charitable uses, and hath plenty for the poor: for it is not so much money, as the mind that maketh rich. Finally, thus worldly pleasures cause pride, as they are the usual means to make us forget God, and to forget ourselves, causing us like pampered horses to scorn our master; especially if our delights be of such a nature, as that therein we may show our excellency, and commend to those who are about us the gifts of body or mind, which self-love maketh us beleeue, to be esteemable.  
In all which respects these worldly things thus abused, may 
§. Sect. 5. That worldly things causing pride▪ are also the causes of destruction. Prou. 6. 17. and 16. 5.  be truly said, not only, not to do us any good, but contrariwise much hurt, seeing they are the means to cast us into this heinous sin of pride, which above all others God detesteth, as the Scriptures testify. And as he doth hate the sin, so he purposely opposeth, and setteth himself against those who are defiled with it; and because the proud man opposeth against God, robbing him of his glory which is most dear unto 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 giveth grace to the humble. The which opposition and resisting of God who is omnipotent, must needs bring them to ruin and destruction, seeing their policies cannot overreach his infinite wisdom, nor al their strength defend thē from being overthrown by his mighty power; especially seeing his will to bring them to confusion, is joined with his ability, the Lord never more willingly shooting his arrows 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 
Luke. 1. 51. 52.  hearts, and doth put down the mighty from their seats, exalting thē of low degree. And our saviour teacheth us, that he who exalteth 
Chap. 18. 14.  himself shal be brought low, and he that humbleth himself, shal be exalted. As therfore men lift up highest those earthen pitchers which they purpose to break with greatest violence, into most pieces; so the Lord intending to batter and bruise these frail persons puffed up with pride, doth lift them up on high, that he may give them the sorer fall. And howsoever the Lord who is chief judge of heaven and earth, is the punisher of all 'vice and sin, yet because he executeth this vengeance more certainly, and severely vpon proud persons, therefore the Prophet david maketh it one of Gods attributes and titles, whereby he will be known to be a punisher of them; O thou who destroyest 
Psal. 119. 21.  the proud, and wicked, which err from thy commandements, take away from me shane and contempt, because I keep thy testimonies. And as he beareth an extraordinary hatred unto this sin above others, so he inflicteth on it extraordinary punishments; branding it as an heinous and capital offence, by imposing on it his greatest plagues. For whereas proud men in their ambitious desires would be equal with God, the Lord pulleth them down in his fierce wrath, and maketh them less then men; for he striketh them commonly with frenzy and madness, and thereby depriving them of the use of reason, the essential form of man, wherein chiefly his manhood consisteth, and whereby he is distinguished from the brutish creatures, he maketh them equal 
Dan. 4. 27. 28. 30.  with beasts, and so exposeth them, how great soever they were in former times, to the contempt, derision, and injuries of the basest and meanest, who before held them in such great respect, that they could not look vpon them, or stand in their presence, but with much fear and reverence. A plain example whereof we haue in Nebuchadnezer, who for his pride was driven from his palace and regal throne, into the wild woods, and made of a great monarch and ruler of men, a companion with beasts, and far worse then his basest seruant. And the like we may observe in many in our own times, who offending in this sin, are overthrown with this punishment. For howsoever all excessive pride is not thus punished( for then there would not be enough in their right wits to tend and rule those who are mad) yet a man shall seldom see this punishment following, where excessive pride hath not gone before. So that one may boldly affirm, that if pride onely bee not plagued with this fearful iudgement of frenzy and madness, yet it is more often thus punished then all other sins besides. The which fierce and sudden vengeance of God, which he taketh on proud persons, the Prophet malachi expresseth, by comparing Gods wrath burning against them, to a burning furnace, and proud men to stubble. The day of the Lord( saith he) cometh, that shall burn as an 
Mal. 4. 1.  oven; and all the proud shall be stubble, and the day that cometh shall burn them up, saith the Lord of hosts, and shall leave 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 serve as an argument to make us contemn these harmful vanities, not immeasurably desiring them when we want them; nor excessively esteeming and immoderately loving them when wee haue them; and so if we want these things which we neglect, our minds will not be much dejected; or if we haue them, they will not bee much exalted and lifted up; neither can a man be proud of the possession of that which he doth not ouerualue in his iudgement, and unmeasurably love in his affection.  
The sixth sin against God, which these worldly things too 
§. Sect. 6. That worldly things bring with them contempt of God.  much esteemed,& immoderately loved plunge us into, is either neglect or utter contempt of God himself, his spiritual graces, and heavenly joys; for our affections being finite are limited and restrained to their objects, so that being conversant and exercised about some, they in the mean time neglect others. And therefore if they cannot with their full vigour and heat affect many things being diuers; how much less can they at once love God and the world, spiritual graces and earthly vanities, eternal joys, and these transitory trifles, seeing they are opposite and contrary the one to the other? And this our saviour Christ teacheth us, where as he saith, that no man 
Luk. 16. 13.  can serve two masters; for either he must hate the one and love the other, or else he shall lean to the one, and despise the other; ye cannot serve God and riches. So that there is no halting between the Lord, and this worldly Baal, for the service of the one, is the contempt of the other, and the loving 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 love, reverence, and with all diligence and alacrity serve the Lord, they being his bountiful gifts and blessings whereby he deserveth at our hands his love and service; howbeit such is the corruption of our hearts, that no sooner are we enriched with these worldly benefits, but wee presently love the gifts better then the giver; and laying herein aside all reason, wee become like beasts, feeding vpon our provender, and neglecting our feeder; and the more we are pampered and made fat, the more ready we are to kick against him. An example whereof we haue in the people of Israel, of whom the Lord complaineth, that whereas in respect of the manifold benefits which he had multiplied vpon them, they should haue served him in uprightness of heart; they contrariwise by his gifts were made more rebellious: But he( saith the Lord) that should haue been upright, when he waxed 
Deut. 32. ●5.  fat, spurned with his heel. Thou art fat, thou art gross, thou art laden with fatness. Therefore he forsook God that made him, and regarded not the strong God of his salvation. The like complaint the Lord maketh by the Prophet Esay; hear o heauens, and barken 
Esa. 1. 2. 3.  o earth, for the Lord hath said, I haue nourished and brought up children, but they haue rebelled against me. Yea he maketh them herein more brutish then the beasts, because the ox knoweth his owner, and the ass his masters crib; but( saith he) Israel hath not known, my people hath not understood.  
And as they who set their hearts vpon these worldly things 
§. Sect. 7. That worldly things bring contempt of spiritual grace and heavenly glory.  do contemn the Lord himself; so also his spiritual graces and heavenly joys: for so wholly are their hearts taken up with the love of these vanities, that they haue seldom or never leisure to think of those divine excellencies; but like the serpents brood, they take all their delight in lying groveling, and in creeping on the earth, having never so much as a thought of raising themselves towards heaven in any divine and spiritual meditation. Or though they should think of grace and glory with some desire to compass them, or would lift themselves up in any spiritual contemplation, yet as birds with great bodies, though they haue wings, cannot fly aloft, but when they attempt it, are pulled down with their own weight, and onely flutter vpon the earth; so though they haue spiritual souls, understandings, and judgements as well as others, yet are their harts so oppressed with the weight of worldly cares, and the love of earthly things, that no sooner do they offer to raise them in heavenly meditations, but presently they are pressed down again, and( as it were) flutter and ti●e themselves with worldly business. But in truth seldom haue they so much as any such desire, seeing the world like a thick cloud, being near unto them, doth overshadow and hid that bright shining sun of heavenly glory out of their sight, so as they cannot see it,& not seeing it, never desire it, there being no desire and love of that which is not known. And as a little pearl sticking fast unto the eye doth blind the sight, and is sufficient to hid from us the whole earth and heaven, which are incomparablie of greater quantity; so the world and worldly things like a pearl sticking close to the eye of the soul, do make it 
Tantò longius a coelesti contemplatione repellimur, quantò terren●rum actuum solicitudme praegra nam●r. Greg. 1. Reg. cap. 10.  so spiritually blind, that it cannot discern the Lord, infinite in all goodness, nor the joys of heaven, though without all comparison, they are of greater excellency. To which purpose one saith, that if we desire earthly things, wee are wholly taken up with the care of them; and so far are wee beaten back from heavenly contemplatiō, by how much we are ouerpoysed with the cares of earthly affairs. But say notwithstanding this blindness, they might haue some glimpse of the shining brightness of spiritual grace and heavenly glory, or wanting this, should haue it by others described unto them, so that some knowledge of these divine excellencies, might by the passage of the ear, be derived to their understandings; yet being wholly possessed with the love of worldly things, they would little regard such discourses, and accounting these earthly vanities their chief treasures, their hearts are so fast fixed vpon them, that no persuasion will move them to leave them, or once to look after those spiritual and divine excellencies. For as he who loveth truly his God, doth not much love his gold, because he esteemeth him his chief treasure; and as he who highly esteemeth heavenly happiness, doth presently contemn these earthly 
Qui terrenis inbiat coelestia contemnit. Aug.  vanities; so contrariwise they who dote on the idol of the world, do not respect the Lord of heaven; and they who ouerualue earthly trash, do contemn, and set light by those heavenly and eternal treasures. And this our saviour plainly teacheth us in the parable of the guests invited to the marriage supper; for they who were best disposed framed excuses, one that he had bought a farm, and must needs go out and see it; another that he had bought five yoke of oxen, and must go to prove them, and another that he had married a wife, and therefore 
Luk. 14. 18. 19.  could not come; all which though they pretended faire excuses, as though their desire had been to come, if their businesses had not been so urgent, yet the true cause was, as our saviour telleth us, because doting vpon their earthly affairs, they 
Mat. 22. 5.  were so wholly taken up of them, that they made light of these heavenly offers, and went their ways. And those who were worse affencted,& carried with greater violence in their love towards worldly vanities, took it so ill, that the messengers of 
vers. 6.  the great king, should presume to dissuade them from the love of their chief jewels, and most esteemed treasures, that they laid violent hands vpon them, sharply entreated them, and cruelly murdered them. Thus those who set their hearts vpon worldly honours, never think of eternal glory, but spend all their thoughts and labour in plotting the means whereby they may aspire to earthly preferments; and if any shall persuade them to leave these courses, and contemning the vain glory of the world seek after heavenly honour which shall be eternal; and to glorify God by their holy lives, and humble carriage, that he may glorify them in his heavenly kingdom; they will plainly show their neglect and contempt of these everlasting honours, by despising, if not deriding these christian admonitions and persuasions. So he who too much esteemeth, and immoderately loveth earthly riches, doth neglect and contemn the Lord, and the vnualuable riches of his spiritual graces and heavenly treasures; being ready with Iudas to sell this 
Mat. 26. 15.  saviour for a little money, and with Demas to forsake all communion 
Psal. 10. 3.  with the saints, to embrace the world. So the Psalmist saith, that the covetous man blesseth himself in his riches, and contemneth the Lord. And as he contemneth God, so also his spiritual 
ubi divitiae clarae habentur ibi omnia bona vilia sunt, fides, prebitas, pudor, padicitia. sallust. de repub. ordin. lib. 2.  gifts and heavenly glory; for as the heathen man could teach us, where riches are highly valued, there all good things, as faith, honesty, modesty, shamefastness, are contemptiblie cheap, 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 unto virtue there is but one way, and that hard to bee found, and painful in traveling; men find many ways to get money, using all means both good and evil, that they may hereby obtain their desire. So another saith, that they who 
Chrysost. in Mat. 6. Homil. ●1.  set their affections vpon earthly treasures, and haue their hearts tied to the world with this golden chain, they can never so much as think of the riches of Gods kingdom, their minds are so taken up with thinking on their money, usury, gain, bargaining, and such other businesses. And if any man shall persuade them to alter their covetous courses, and to lay up their treasures, not in earth, but in heaven, because wee cannot haue a treasury in both places, nor serve God if we serve mammon; 
Luk. 16. 14.  they are ready to laugh them to from, as the Pharifies did our saviour Christ; and even 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 overvalued, and too much affencted, make men in comparison of them, to neglect the ioy in the holy Ghost▪ yea the joys of heaven, and those surpassing pleasures which are at Gods right hand for evermore. And as the hog feeding vpon the mast and swill which he naturally loveth, and wallowing himself in the filthy mire, will not exchange his gross feed, for the daintiest meats, not his loathsome lodging for a bed of down: so they being wedded to these sensual and carnal delights, which are base and brutish, are ready in comparison of them to set light by, and contemn the spiritual joys of a christian, and the eternal joys of heaven, as though they were not worth the seeking and desiring. And therefore seeing the love of God and these heavenly excellencies, and the love of the world, and worldly vanities will not stand together, but he who in his heart and affection embraceth the one, doth presently neglect and contemn the other, let this also serve as an effectual reason to wean our hearts from these earthly trifles, seeing if we give them entertainment, and vouchsafe them too high a seat in the temple of our hearts, they will instantly thrust out the love of the Lord, and his invaluable benefits; and by our neglect and contempt make us to lose those incomparable treasures, for this earthly trash, and worthless trifles.  
Lastly, the world& worldly vanities, ●●ing too highly esteemed 
§. Sect. 8. That worldly things immoderately loved make men slothful in the duties of Gods service.  and excessively loved, do make us slack and slothful in the duties of Gods service, and in using the means which he hath ordained to attain unto the present possession of his spiritual graces, and the assurance of his heavenly joys. And this sin is a necessary fruit and effect of the former; for when we neglect the Lord, and contemn his spiritual and heavenly benefits, then are wee also careless and negligent in using the means whereby we may obtain those things which we so little esteem and desire. And as those who haue drunk poisons do presently wax stiff and benumbed, and soon after are seized vpon by death, whereby they are made impotent and utterly unable to perform any human action: so they who haue drunk of that benumbing poison of could contempt, despising God and his rich graces, spiritual, and eternal, are made first sluggish, and soon after impotent, and dead to all good duties. Neither is this rare and unusual to see those vpon whom the world fawneth, and who abound with earthly prosperity, to be thus slack and negligent in the service of God, and in using the means of their own salvation; but so common and almost universal, that seldom shall one find a man in great prosperity, who also is endued with great piety; seldom shall one see 
Et rarae sumant soelicibus ara.  any burning in zeal, and devout and earnest in religious duties, who hath the world at will, and hath plenty and abundance of all earthly blessings. It is true indeed, that in reason these temporary benefits, should as the Lords wages, encourage us to do his work; and having a taste of his bounty, of which wee shall drink our fill in the life to come, wee should with more alacrity and cheerfulness perform diligent service to so liberal a master: But contrariwise through our corruption and unthankfulness it cometh to pass, that wee are rather hindered then furthered in all good duties by worldly abundance; and like gluttons and drunkards having store and plenty of these good blessings, wee feeding on them with a greedy appetite do surfet, and drinking of these full cups with unsatiable thirst, wee are made drunken with excess; and so thereby our heads are intoxicated, our minds besotted, and our bodies enfeebled and disabled, so as wee become slothful and impotent to perform any good duty of the service of God; whereas by their moderate use, we might haue been made more strong and cheerful for these holy actions, and religious exercises. And thus this worldly prosperity and earthly abundance draweth men from performing unto God▪ the duties of his worship and service, and from using the means of their own salvation; either as it utterly hindereth them from performing these Christian duties, which is the case of profane worldlings, who doting vpon these earthly vanities, are so wholly taken up in business and employments about either the getting, keeping, or disposing them, that they can find no leisure at all, either to use in their own families the exercises of prayer, reading, meditation; or to come unto the congregation, to hear▪ the word, receive the sacraments, or to call publicly vpon the holy name of God: or else if they formally perform these duties, it hindereth them, as it doth distracted their minds in prayer, and hearing the word, and carry away their hearts, so as they do not attend at all to those holy exercises which they haue in hand; or else carelessly, lumpishly, wearily, and without all life and feeling; which is the case of temporizers, and formal worldlings, who for some carnal respects make an outward profession of religion. And not onely they, but even Gods dearest children are thus overtaken, through the immoderate love of these vanities; so as they sometimes neglect these holy duties of Gods service, and means of their own salvation, and sometimes perform them with much distraction, dullness, and weariness, as appeareth in the example of Martha, who being cumbered with worldly business, neglected 
Luke 10. 41: 42.  to harken unto our saviour Christ. To which purpose one saith, that worldly pleasures and abundance, do make us to neglect al good duties of piety towards God; and contrariwise, afflictions do make us holy, and most devout in the exercises of religion. Which if any would clearly see, let him enter into the house of those who marry, and into the house of mourners, into 
Chrysost. hom. ad pop. ●2. tom. 4.  the prisons and theatres, banqueting houses, and hospitals of the sick▪ and observe the great difference between their seueuerall carriages; what vanity, lightness, irreligion, profaneness, swearing and ribaldry, he shall see, and hear in the one; and what prayer, devotion, contempt of the world, holy conferences, and other religious exercises, he shall behold in the other. But as this confluence and abundance of worldly benefits do commonly make us unfit to do service unto God, and to perform religious and Christian duties; so especially and above all, they hinder Christian apology, and profession of Gods truth, in the time of danger and persecution, and discourage men from suffering martyrdom for the restimonie of Iesus Christ, and for his glorious gospel. For loving these worldly vanities, as well as they love their lives; when the day of trial cometh, they haue a double conflict, as much fearing the loss of their highly valued trifles, as the ugly image of a torturing death. And this was one reason why our saviour Christ for the preaching and planting of the gospel, made not choice of honourable persons, or of those who abounded in wealth, and wallowed in worldly pleasures, because such, in regard of their fearfulness, to lose their earthly love and delight; were altogether unfit to expose themselves to dangers,& to bear the brunt of persecution; but of poor and contemptible fishermen; 
Mat. 10. 9. 10.  whom also he inhibited the possession of much gold, silver, apparel, and the riches of the world, because they should be no clogs or hindrances unto them in their confession of him, and his truth, and in suffering for his names sake. And so accordingly we see, that these men, who had little to lose besides their own lives, were bold and courageous, even to the death; whereas others, who notwithstanding loved Christ, and believed his truth, enjoying the prosperity of the world, were thereby made cowardly and fearful to endanger their great estates, by making an open profession of their faith in Iesus Christ. An example whereof we haue in Nicodemus, a Ruler of the Iewes; who 
John 3. ●.  believing in Christ, durst not publicly be known of it; and therefore secretly stealeth unto him by night. And so it is said, that many of the chief Rulers believed in him, but because of the 
John 12. ●●.  pharisees, they durst not confess him, lest▪ they should be cast out of the Synagogue.  
But how could and slothful, the world immoderately loved, 
§. Sect. 9. That honours, riches and pleasures, make men▪ slack and negligent in Gods▪ service.  doth make us in the service of God, and in the performance of Christian duties, it may further appear in the special instances of honours, riches and carnal pleasures. For those who are in honourable place, and much stand vpon, and esteem their dignity and aduancement, are thereby made exceedingly profane and negligent, or could and superficial in religious exercises. For how many are there, who thinking it a great disparagement to their honourable condition, if they should come into the common assemblies, and join with the vulgar people in the service of God, do utterly neglect the public ministery of the word, prayer, and such religious exercises, which are to be performed in the congregation, contenting themselves with their home deuotions, and with the ministery of their own chaplains; who for the most part dare not touch their sleeping consciences, for fear of awaking the sleeping lion, nor come near the quick for fear of losing their favour, and withall their own peferment. Wherein they haue but a poor privilege, being like unto the sick patient, whose body abounding with gross humors, hath no potion fit to purge them administered by his skilful physician, for fear of distasting his pallet, but is suffered to eat and drink what best pleaseth him, though it hindereth his recovery, and increaseth his diseases. Or like unto those who are full of deep wounds, and festered sores, whom the surgeon dare not touch for fear of putting them to pain, nor app●ie fit salves for the effecting of the cure, for fear of incurring their displeasures, but either letteth them alone to rot and perish for want of help, or applieth healing and gentle plasters, which may skin the sores, but leave the core and corruption festering in the bottom. But such should remember, that when the Lord ordained congregations, and places of common assemblies, he appointed not a temple for the common people, and a chamber or chapel for the nobility; but noble and base, yea King and subject, were commanded to meet together, because by a mutual consent, and holy example, they might encourage one another, and perform the service of God with more alacrity. For howsoever there are diuers degrees amongst men in civil government, yet in respect of God, and in the duties of his worship, they are all alike the seruants of God, brethren and sons of the same Father, fellow members of the same body, and of the same communion 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 up pure hands unto God; and because of their great families sufficient in themselves to make a sufficient congregation; and especially because the sinfulness of the times is such, and mens minds so poisoned with treachery, and blood▪ thirsty cruelty, that Kings and Princes cannot with safety to their persons and states, come into common assemblies; in which respects, necessity and charity may well dispense with cicumstances and ceremonies: yet I can see no reason, why nobility should plead this privilege of exemption, or for state sever themselves from the public congregation, and assemblies of Gods Saints, especially, seeing it is unto themselves so hurtful and pernicious. Again, these worldly honours immoderately loved and esteemed, do puff men up with pride, the which hindereth them from profiting by the ministry of the word, though they should hear it; and that both as it mo●ueth them to scorn the simplicity of the gospel, and the foolishness of preaching, as the Apostle speaking in their language 
1. Cor. 1. 21.  calleth it, and to contemn the ministery of the word; though never so powerful, if it be not sauced with worldly wisdom, human eloquence, and pleasing conceits of wit, to refresh and stir up their cloyed appetites▪ and also as it causeth them proudly to pull back their necks from the yoke of subiection, and holy obedience; refusing to be ruled by the sceptre of Gods word, and putting back all admonitions and reproofs, as though it would not stand with their honors to humble themselves before God, or to stoop unto his rebukes. An example whereof we haue in Diotrephes, who would not receive the Apostle John, nor his doctrine, because being puffed up with pride, 
joh. Epist. 3. verse 9.  he loved his own pre-eminence. In regard whereof it is truly said, that the smoke of honour and vain glory, doth smother and choke the flamme of piety; both as it blindeth mens eyes, so as they cannot find the way to the public assemblies; and as it hindereth them from performing the duties of Gods service with fruit and profit. The like also may be said of riches, which 
Ardua res est opibus non tradere●●res●& cum Cros●s vi●eris, esse N●mam. marshal▪ Epigra●▪ lib. 11. Matth. 13. ●●.  commonly hinder those who set their hearts vpon them, from performing either private or public service unto God, wholly taking men up in businesses& employments, so as they ha●e no leisure to exercise themselves▪ in these religious duties: or as they distracted and interrupt them, when they present themselves before God to hear his word, or to call vpon his name; in which respect, our saviour compareth thē to thorns, which choke the feed of the word,& make i● fruitless. And thus also pleasures immoderately loved, work the same effects, causing men to spend that time in carnal delights, which is allotted to Gods worship and service;& even on the Lords Sabbaths to forsake the communion of Saints, and the public exercises of religion, that 
Hosea 7. 7.  they may follow their recreations, sports and pastimes: or if they get leave of these tyrannous masters to join with the faithful, after a formal manner to serve God, yet it is onely with their bodies; for as for their minds they run a whoring after their delights, either thinking of those which they lately enjoyed; or else of some new pleasures which they purpose to enjoy in the time to come. And therefore seeing these worldly vanities hinder us from the performance of Gods service, if they bee immoderately loved and esteemed; let this serve as another effectual reason to dissuade us from setting our hearts vpon them, seeing they disable us for those main and chief duties, for which we came into the world, and making us unfit to glorify God in his faithful service, which was the chief end of our creation, they cause us to spend our lives in vain, in the fruitless service of Satan and the world; and so making us to neglect our service and duty to our great Lord and master, they also deprive us of that wages which of his free grace he hath promised as the reward of our labours, even our heavenly inheritance, and the eternal crown of glory and salvation.   

CHAP. XXXII.  
That worldl-things immoderately loved, are the causes of many evils in respect of our neighbours: as of injustice, wrongs, pride, and insolency.  
ANd thus haue I shewed that these worldly 
§. Sect. 1. That worldly things immoderately loved a●e the cause of all kind of injustice.  things, being overvalued in our judgements, and too much loved in our affections, are the causes of many sins committed directly against God himself. Now we are come to speak of those evils and mischiefs which they cause, both to our neighbours, and ourselves. And first for our neighbours, these worldly things are the chief causes and occasions of all injustice, wrongs, and injuries which are offered between man and man; and as it were the divels wages which he giveth to worldly men to undermine one anothers safety, and to supplant their neighbours, that they may raise their state by their fellowes fall, and build their own greatness out of others ruins. These are the causes why Iudges and Magistrates pervert righteous iudgement, acquitting the guilty, and condemning the innocent, calling good evil,& evil good; right wrong, and wrong right; namely, that they may hereby attain their worldly ends, and advance their prosperity, and earthly estates. These are the hire of all corruption, oppression, and cruelty, which are exercised of superiors towards their inferiors, rulers towards their subiects, and landlords towards their tenants, that they may maintain their greatness, and increase their wealth, or carnal pleasures. In a word, there is almost no unjustice committed, if it do not proceed from malice, and desire of reuenge; which is not caused and occasioned by these worldly things immoderately loved: men not caring what they do, nor what means they use, whether they be good or evil, right or wrong, so they may maintain the prosperity of their estate, and increase their worldly happiness. Neither is any man privileged 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 ready to lay aside all respect of persons, and desperately to break all bonds of nature, country, kindred, friendship and common humanity, dealing unjustly with all men, when by their unjustice they may gain this wages of iniquity. Thus for the attaining of worldly honors, Magistrates are ready to pervert iustice, to gain the favour of superior powers; and to oppress maligned innocency, to get the applause of the common people. Neither is it their present greatness that can satisfy them, and make them to hold on in a just 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 ready to use all unlawful means, to raise him to the height of his proud hopes; and as an image or building the higher it is, the more subject it is to falling, if it do not stand upright; so the higher a man is advanced in place and dignity, the more prove he is to fall into any sin or evil, if his heart stand not upright before God, when as by his wicked means he may advance or strengthen his estate and reputation: 
Facilimè ad res injust ●s impellitur, vt quisque est altissimo animo& gloriae cupido. Cicer. office. lib. 11.  and the more haughty a mans heart is, and the more ambitious and desirous of glory, the more easily is he moved to do unjustly, as the Heathen Orator well observed. And the like unjustice is used by more private persons, whilst with immoderate desire they seek for aduancement, being read●e to lye and dissemble, swear and forswear, backbite and slander, accuse and betray, all those who stand in their way, and do but seem to hinder them in attaining unto their desired preferments, measuring all friendship and enmity, not according to nature, familiarity or desert, but as they are helps or hindrances in setting forward, or putting back their proud desires. Thus also voluptuous pleasures immoderately loved and desired, move men to use all injustice to their neighbours, making them to defile the marriage bed, to rack their inferiors, and out of their want and misery, to suck the sweetness of pleasure and delight; to take away their necessaries, and to pinch their backs and bellies, that they may exceed in superfluous dainties, and proud bravery; and with Ahab to spoil those poor Nabothes that dwell near them, of their inheritances, to make them parks of pleasure and gardens of delight. But above all, worldly riches when men set their hearts vpon them, are the most ordinary and powerful means and inducements, to advance injustice, and suppress all law and right; for when men covet them with unsatiable desire, they become the measure of all 
cvi nihil satis est, nibil●urpe est.  their actions, accounting that just which they find profitable, and nothing dishonest that bringeth in gain. To which purpose one saith, that whilst men are greedy in increasing wealth, in multiplying their treasures, and in getting the whole land into their possession, desiring to excel all others in riches 
Ambros. lib. office. cap. 28. Nihil est tam sanctum, quod non violari; nihil tam munitum quod non exp●gnari p●cunia posset. Cicer. 2. Act. in Vetrem.  and abundance; they lay aside all iustice, and lose common humanity. For how can he be just which studieth to take from another, that which he desireth to enjoy himself? This is the cause of all public injustice committed by Magistrates in suppressing rights and maintaining wrong, defending the guilty and supplanting the innocent: for when love of money hath once seized vpon their hearts, they become like a pair of balance, not weighing the equity of the cause in an upright iudgement, but whether bribe is heavier, that they may in giuing sentence incline to that side. So it is said of the sons of Samuel, 
1. Sam. 8. 3.  that they walked not in their fathers ways, but turned after lucr●, and took rewards, and perverted iudgement. And thus corrupt Felix hoped to receive a bride from the Apostle Paul, but failing 
Act. 24. 27.  of his expectation, he left him still in prison, though he knew the Iewes malice, and his innocency. This is the cause of the simony of unconscionable Ministers and Patrons, of the extortion amongst officers, of the prevarication of Lawyers, of the oppression of Land-lords, of usury, fraud, lying and swearing, cozening and circumventing, which are commonly used between man and man. And were it not for this greediness of gain, the judge would for the most part do iustice, and execute righteous iudgement; Officers would be content with common fees; Lawyers would neither betray their clients cause, nor tyre them with delays; Patrons would give their livings freely, and make choice of the worthiest persons, and such as best deserve to be preferred: then would usury be banished, fraud and deceit be abhorred, simplicity and truth be entertained and embraced. In a word, then should we haue another golden age, wherein all men would love iustice, mercy, bounty, 
Nullum est officium tam sanctam atque solemn, quod non auaritia comminuere atque violare soleat. Cicer. Orat. pre Quintio. jer. 6. 13.  upright dealing, and all other commendable virtues and good parts; whereas now through the immoderate love of money, they are utterly neglected of the greatest number; and fraud, cruelty, oppression, and all manner of injustice is committed, and commonly practised, when they will bring in any gain. And thus the Prophet joineth these together: from the least of them( saith he) to the greatest of them, every one is given unto covetousness, and from the Prophet even to the Priest, they all deal falsely. The which unjustice and oppression they do not exercise against some few, or strangers and enemies only; but against all without exception, there being no bond so near which covetousness will not break and violate; no estate so pitiful and worthy of compassion, which they will not oppress for their own advantage. To which purpose one 
August. de verbo Domini.  saith, that the covetousness of rich men is unsatiable; they are always raking and never full, they neither fear God, nor reverence men; they spare not their own father, nor aclowledge their mother, nor regard their brother, nor keep their fidelity to their friend. They oppress the widow, and spoil the fatherless, they make free-men their bondslaves; and for their profit give false testimony, &c. But what madness is this, to lose life, and desire death, to get gold, and lose heaven? But as they are unjust to all, so commonly most of all to the poor, both in taking away from them, that which is their own, and already in their keeping; and by withholding that which of right appertaineth to them. For as one saith, Is he only to be esteemed a 
Basil. Serm. 1. in Diuit●s auaros.  a robber, and common spoiler, who taketh by violence other mens goods? and not he also, who appropriateth to himself those things, which he hath received to this end, that he should dispense and distribute them for the good of others? is not the almoner to be accounted a thief, who having received from his sovereign store of money for the relief of the poor, doth put it into his own purse, and appropriate it to his own private use? shall he be accounted a spoiler, who taketh away the poores garment; and shall he bee acquitted, who doth not cloth the naked, if he haue ability? thy spare bread is not thine own, but belongeth to the hungry; thou hast no true right to thy superfluous apparel, but they appertain to the could and naked; thy moulded shoes belong to those who go barefoot; and thy hide and cankring silver, to those who want money to buy necessaries: and in a word, thou offerest injuries, and dost injustice, so often to the poor, as thou dost neglect him, when thou art able to help him. And this our saviour Christ sheweth in the sentence of condemnation, which shall be pronounced against the wicked at the day of iudgement, whereby they are adiudged to hell torments, not for spoiling the poor of that which they had, but because they did not supply their necessi●ies, 
Matth. 25. 42.  by giuing unto them that which they wanted. And the Apostle james telleth rich men, that they had cause to howl and cry, not only because they had spoiled the poor of their money, but because their own corrupted riches, moatheaten garments, and cankered gold and silver, would be a witness 
james 5. 1. 2. 3. §. Sect. 2. That worldly things thrust men on to the committing of outrageous wrongs.  against them, eat their flesh as fire, and bring vpon them many miseries, seeing they should not haue kept by them these superfluities, but haue ●aid them out for the relief of the poor.  
And thus haue I shewed that these worldly things being immoderately loved, are the causes of all injustice, which comprehendeth under it all maner of sins and offences, which are committed by one man against another: For not only doth the excessive love of these earthly vanities make men to commit some kinds of legal injustice, covered and coloured with some show of right, or some slight and tolerable wrongs which greatly hurt not; but if men once set their hearts vpon them, they are the common causes of the most gross and grievous injuries, raging cruelty, open violence, treason and bloodshed, whereby they consume and destroy one another. In which respect the world is compared 
Quod quisque facit patitur; authorem s●●lus repetit, su●que premitur exem▪ plo nocens. Senec. in Her●. futen.  to a sea, and worldly men to fish, which devour one another, the greater feeding vpon the less, and himself again becoming the prey of another which is greater then he. For that which a man doth to one, he suffereth of another; wickedness rebounding vpon the author, and the oppressor being oppressed by that example which himself hath given. But this will better appear in the special instances: and first for honours; there is nothing more then they, being immoderately loved, which will thrust men into all outrageous and pernicious courses for the obtaining of them. For when the ambitious man wanteth true worth and lawful means to advance himself into the seat of honor, he is ready to make steps, whereby he may ascend, of any mischief or villainy; betraying those that trust him, treading on their necks who helped him to rise, falsely accusing, supplanting, yea poisoning,& secretly murdering those who stand in his way, and hinder his preferments. To which purpose one saith, that nothing doth 
Chrysost. in Mat. 12. Homil. 21.  make men more madly& outrageously injurious, then when by their proud ambition they are moved to desire immoderately vain glory& earthly aduancement; and contrariwise nothing doth make them more honest, resolute, and like the adamant impenetrable by any 'vice, then when they do neglect and despise it. Neither doth the ambitious man in this his outrageous pursuit, suffer any thing to stay him; but runneth over friends and enemies, kindred and strangers, acknowledging neither father nor mother, wife nor the child of his bowels, but treadeth al under foot without difference, if they stand in his way, and hinder his proud march. Thus joab stabbed Ab●er and Amasa when he professed greatest friendship, that they might not be preferred to his place of captain general. Thus Kain killed Abel because he was preferred before him. Thus Abimelech murdered all his brethren that 
judge. 9. 2. 5.  he might reign alone. This was the cause of Corahs conspiracy against Moses; of Absalons rebellion against his own father; of Ath●liahs murdering all the kings seed; that having 
2. King. 11. 1.  supplanted them, they might advance themselves into the royal throne, and wield the sceptre of the kingdom. So likewise these worldly riches are the causes and occasions of all maner of mischief and outrageous injury to those that set their hearts vpon them; in regard whereof the Wise man 
Pro. 10. 16.  saith, that as the labours of the righteous tend to life, so the revenues of the wicked to sin. Seeing there is no outrage or wickedness which they are not ready to commit for the increasing of their wealth. Thus by their hoarding, they bring 
Esa. 32. 6.  vpon the whole country a common dearth; and cause an universal poverty, for the filling of their private purse. Thus 
Iam. 2. 6.  for their private gain they are ready to offer all gross injuries, 
1. Sam. 2. 13. 14. 16.  and that without colour of reason, vpon mere will by tyranny and violence; as wee may see in the example of Hophni and Phinehas the sons of Eli, who took by force what they listed from the people, when they came to offer sacrifice. As also to exercise gross deceit and extreme cruelty towards inferiors, that they may increase their worldly wealth; as appeareth in the example of the Israelites, who 
Micah 6. 11. 12. Hos. 12. 7.  used unequal and wicked balances, and the bag of deceitful weights, and in all their carriages were full of cruelty. Finally, this immoderate love of silver maketh men ●recherously to betray even those unto whom they are most beholding, with Iudas setting them out to sale for a little money: 
Mat. 26. 15.  yea it is the cause of cruel murder and bloodshed, covetous misers being ready to bring men to the shambles, and like cruel butchers to cut them into gobbets, and sel them piecemeal for a little gain. So the Prophet Ezechiel complaineth that there were among the people such, as did take gifts 
Ezech. 22. 12.  to  shed blood. And the Prophet Micah saith, that they did pluck off the peoples skins, and their flesh from their bones, and 
Micah 3. 2. 3.  that they did eat their flesh, break their bones, chop thē in pieces as for the pot, and as flesh in the cauldron. And hence it is that in the Scriptures covetousness and bloodshed are joined together: I haue smitten mine hands vpon thy covetousness which 
Ezech. 22. 13.  thou hast used▪ and vpon the blood which hath been in the midst of thee. And in another place: Thy eyes and thine heart 
jer. 22. 17.  are but onely for thy covetousness, and for to  shed innocent blood, and for oppression, and for destruction. The like also might bee said of carnal pleasures, which if they bee immoderately loved, cause men to commit any injuries or outrage, and that even to the taking away of the precious life of their neighbours. For so the Apostle james saith: ye haue lived in pleasure 
Iam. 5. 5. 6.  on the earth and in wantonness: ye haue nourished your hearts as in a day of slaughter; ye haue condemned and killed the just, and he hath not resisted you. An example whereof wee haue in david, whose carnal pleasure in the end brought 
2. Sam. 11.  him to the committing of cruel murder; as also in Ahab, who to get ground for a pleasant garden, procured the death 
1. King. 21.  of innocent Naboth.  
And these are some of those manifold wrongs and grievous 
§. Sect. 3. That worldly things procure envy and malice  injuries, which men through the immoderate love of these worldly vanities do usually offer unto their neighbors; which although many about them may escape, yet all haue just cause to fear, seeing in offering a wrong to one, they threaten it against all; especially if their power be answerable to their will, they being so mighty in themselves, or so backed with their potent friends, that no man dare make resistance, 
Qui uni facit iniuriam omnibus minatur.  or once call their actions in●o question. But if they be wanting in this power and ability, so as they cannot do what they would; yet are their wils never wanting to do what wrongs they can; and when they are able to do no more, they cease not to envy and malign those who exceed them in worldly prosperity, having in their possession those things which they desire, and inwardly they repined at them, because they haue that which themselves want, whom self-love maketh them beleeue to be much more worthy. And thus those who dote vpon worldly honours envy and hate all those who are preferred before them, desiring nothing more, then that they may outgrow them in advancements, or if not so, yet that the other may fall and so become equal unto them. So also they who set their harts vpon riches are filled with envy and hatred, when they see others thrive faster, and to abound in greater plenty; and though they haue no other quarrel against their neighbour, yet this is cause enough of a deep conceived grudge, if they exceed them in wealth; which envy and repining they cannot commonly take away by al the humanity they can show towards them, neither is there any thing but their losses, want, and misery that can give them contentment, and work a reconciliation. To which purpose one saith, that the covetous 
Chrysost. in Mat. 26. homil. 81.  man hateth all men both poor and rich. The poor, fearing lest they will beg of him; the rich, because they haue that which he would possess. For he thinketh that all men enjoy those things which of right appertain unto him; and therefore as though he were hurt of every man, he is angry with all. The like also might bee said of worldly pleasures, which are the common causes of this envy and hatred, to those that set their hearts vpon them. They being ready to grudge and disdain if any exceed them in dainty fare, and full tables, or in more stately shows, masks, and bowels, or in variety of delightful sports and pastimes.  
Lastly, this earthly prosperity, and abundance of worldly 
§. Sect. 4. That worldly things make men proud and insolent towards their neighbors.  blessings, being overvalued and immoderately loved, do puff men up with pride, and make them carry themselves insolently and disdainfully towards their neighbours; vying with their superiors as though they were their equals, neglecting their equals, as though they were their inferiors, and proudly insulting over their inferiors as abjects, and base underlings. And as waterish humours abounding in the body do cause a dropsy, which swelleth it much above the ordinary measure, and filleth it so full, that it is near unto bursting: so these worldly and waterish vanities do make mens hearts and minds subject to this dropsy of pride, whereby they are so swelled and puffed up, that they are much greater in their own conceit, then they were before, and think all their gifts and good parts though never so mean and superficial, of such worth and excellency, that no man may be compared with them. So that a man shall discern a marvelous alteration in the same person, in respect of his different estate and condition; for whereas when he was but of mean quality, or touched with some affliction, he was humble, affable, and full of courtesy; when the cross is removed, and he advanced, flourishing in prosperity, and even wallowing in his abundance; presently his carriage and behaviour is quiter changed; and now he swelleth with pride, over looketh all that meet him, scarce vouchsafeth a side glance, or a complimental salutation unto those, with whom formerly he was most familiar, and will scarce know his best benefactors, lest his proud heart should be disquieted, whilst he is forced to remember that he was beholding; or those of his acquaintance, who were formerly much better then he, lest his pride should receive any check, whilst he is put in mind, that he was an underling. Which as he would haue all men to pass by, without taking notice of it; so would he fain( if it were possible) forget it himself, and haue his memory in this as vn●aithfull and slippery, as his honesty and friendship, that so his pride might go with full sails, and without any occasion of blushing, carry itself insolently and disdainfully in al his courses. It is true, that all men are proud by nature, until grace do subdue it, and bring humility; but yet there are many, who make no show of it in a mean estate, wanting means and opportunity, which might, as it were, set fire to the powder of their corruption. And as the Serpent may bee safely handled when he is stiff and benumbed with could, though all his poison be still in him; but beginneth to hiss when he feeleth the least warmth, and is ready to sting those, when he is thoroughly heated, who for pity took him up and put him into their bosoms: so this poison of pride lurketh secretly and lieth hide in mens hearts, when it is pinched, and, as it were, benumbed with adversity; but no sooner hath it had the feeling of the warmth of prosperity, but it beginneth to hiss in proud boasting, and to sting and empoison with many insolences, those who were the first means of their welfare and aduancement. And howsoever in their low estate they might easily haue been ruled and lead, and like ships without sails and tackle, were ready to yield themselves over to the stream and tide of other mens desires, and overruling persuasions; yet now having attained unto prosperity and worldly abundance, as it were, unto their full sails; they are onely carried with the wind of their own pride, 
Nihil tam superbum, intractabile ac morosum est, quam homo quem foelicitatis opinio corruperit. Plutarch. comment. in princ. requir. doctr. tom. 3. Genes. 16. 4.  going against the tide of reason, and crossing the current of all other mens desires; no man now being more insolent, churlish and untractable, then these who lately were so pliable and courteous, after they are once corrupted with worldly felicity. An example whereof we haue in Hagar, who carried herself as became a seruant, whilst she was in this base condition; but being made her masters concubine, and having born a child unto him, shee presently begins to despise her mistress, who was the onely cause of her aduancement. Neither do they now mislike this pride, and desire to be freed from it, as being an infirmity or blemish, which ill beseems them, but as the Psalmist speaketh, their pride is 
Psalm. 73. 6.  a chain unto them, and they voluntarily put it on as a chief 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 highest pitch, ● if they then fail, and are taken away, they presently fall down again, like a ruinous house, when the props that bear it up are pulled from it, and become more abjectly base, and servilely pleasing then ever before, now scraping up the old fragments of their before scorned acquaintance, soothing and flattering those, even in their contradictory speeches, over 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 own conceits; which when they are pulled, or clipped by some adverse accident, they come tumbling down again, like a bide, which in his high flight is smitten with a shot.  
And thus are mens hearts lifted up in pride with worldly 
§. Sect. 5. That honours, riches and pleasures make men proud and insolent. Innocent. de vilitate conduit. humanae.  honours and preferments, insulting over their inferiors, and insolently disdaining al those, whom they haue outstripped, and in this race of honour haue left behind them. To which purpose one saith, that as soon as the ambitious man is advanced to honor, he is puffed up with pride,& letteth the rains loose to arrogancy& insolence. Neither doth he care to profit, but glorieth that he is preferred, presuming that he is so much better then others, as he is higher. He scorneth his old friends, and will not take knowledge of his ancient acquaintance,( lest he might seem to haue been their equal.) He consorteth himself with strangers, and contemns 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 sovereignty; to which when he hath attained, he is burdensome, arrogant, stern, and insolent to those who are in subiection to him. An example whereof we haue in Rehoboam, who before he could 
2. Chron. 10. 10. 11.  haue the crown set vpon his head, insolently tyrannized over his people. And in Haman, who being highly advanced in the kings favor, was so puffed up with pride, that he expected obeisance and duty from all men, and could not endure that Mordecai alone should neglect him in this height of glory. And hence it is, that the Lord feeling, like a skilful physician, the lofty beating pulses of great potentates, and finding them inclinable to fall into the frenzy of pride, appointeth Kings and Princes, for the tempring and abating of their proud spirits, to haue his law continually before them, that when the greatness of their place did lift them up, they might be humbled by knowing, and continual remembering, that burden of duty which did lye vpon them. When( saith he) the King shall sit vpon the throne of his kingdom, 
Deut. 17. 19. 20  then shall he writ him this Law repeated in a book, by the Priests of the levites, and it shall be with him, and he shall read therein all the daies of his life, that he may learn to fear the Lord his God, and to keep all the words of this Law, and these ordinances for to do them; that his heart be not lifted up above his brethren. So also there is nothing more then riches and abundance which puffeth men up with pride, making them insolent and intolerable to all that are about them: and whereas before they were adorned, or after they are stripped of these rich furnitures, every one might rule and ride them; yet when they ruffle it out in their rich bravery, their hearts are so high and haughty, that none but Kings and great monarchs can haue them at command; and being filled full with these golden spirits, they are ready to advance themselves above their betters, thinking that their worth exceedeth as much as their wealth; and to offer wrongs and insolences to all that are poorer, presuming that they can keep them under with the weight of their gold, and hinder them from righting themselves, when they haue these pleasing orators to plead against them. So the Psalmist saith, that they 
Psalm. 49. 6.  trust in their goods, and boast themselves in the multitude of their riches. And the Wise man showing the humility of the 
Prou. 18. 23.  poor, and the haughty pride of the wealthier sort, saith, that the poor speaketh with prayers, but the rich answereth roughlie. Whereof it also is, that the Apostle seeing the near affinity 
1. Tim. 6. 17.  and acquaintance between pride and riches, the one being the mother and nurse of the other, would haue an especial charge given to rich men, that they should not be high minded, because, of al others, they are most prove to fall into this sin. The like also might be said of worldly pleasures, which being enjoyed with immoderate love, and in excessive measure, do make men wanton, proud and insolent; like vnvnto pampered horses, which being fatted with provender will stand on no ground, nor endure to be ruled with any rider; whose pride and bravery lasteth no longer then they are well fed: for so these voluptuous wantons being pampered with carnal delights, grow proud of their pleasures, neither knowing themselves nor others: but when they are skanted of their full tables, and are deprived of that wherein they most delight, they presently strike sail, and the cresse of their pride is taken down, having it birth and death, rising and ruin, with those carnal pleasures whereupon they haue set their hearts. And these, with many other, are the evils and mischiefs, which these worldly things too much esteemed and immoderately loved, cause men to fall into in regard of their neighbours. The which should serve as effectual reasons to wean our hearts from the love of these vanities, and to moderate our affections towards them, seeing otherwise, they will become not onely dishonourable to God, but also hurtful and pernicious unto our neighbours, whom we ought to love as ourselves, and tender their good, as much as we do our own.   

CHAP. XXXIII.  
Of the civil evils which worldly things immoderately loved, bring to their owners.  
having shewed how sinful the love of the world; 
§. Sect. 1. That abundance of worldly things effeminate and soften the heart and mind.  and worldly things is in respect of God, and how many mischiefs it causeth towards our neighbours; it now followeth, that I also show, that as it is hurtful and pernicious unto others, so most of all to themselves, who are possessed of it, as being the cause of innumerable evils and mischiefs, and those both temporary and eternal. The temporary evils which these worldly things immoderately loved, bring to those who dote vpon them, are either civil, and merely human; else such as are spiritual, respecting the soul, and the inner man. The evils of the former sort are diuers: for first, the prosperity of the world, and abundance of earthly blessings, do soften and effeminate the heart and mind, making men impatient in bearing the least cross, and impotent in performing any thing, wherein is any difficulty and labour: for prosperity and plenty cause wantonness, and wantonness way wardnesse, if they be but touched with the least cause of grief: and having been long enured to tread onely in the soft path of worldly happiness, their feet are made so tender, that the least hardness of adverse accidents putteth them to pain, and the least pain maketh them to cry out, being made intolerable not in itself, but through their impatiency in suffering it. Thus these worldly honors weaken and soften the mind, making it impatient in bearing the least injury, or show of wrong, yea though it be but the suspicion of a small neglect. Or if by superior powers, by whom they were advanced, and by whose grace they stand, they bee but a little frowned vpon, they presently fearing a downfall, or doubting that they shal rise no higher, haue their hearts broken, or at least, fretted and consumed with grief; whereas others, who either never had these honours, or never much esteemed them, having the comfort of a good conscience within thē, fear no frowns, and bear with patience vndeserued disgraces, and the loss of those honours, which they never highly valued. So also riches immoderately loved, soften the heart, and weaken the resolution of those that haue them, making them cowardly in attempting any thing which is good, if the least show of danger be in it, either to their person or estate; equally fearing the loss of their lives, and the hazard of their wealth, lest either by the one, they should be taken from their idol, or by the other, it should bee taken from them. The latter whereof is more grievous unto them then the former, because by the prolonging of their life, after the loss of their riches, their sorrow is continued, whereas the grief which they sustain, for being taken from their wealth, is taken away by death, which maketh them senseless in feeling their loss. By which fear and cowardice possessing their hearts, they are made altogether unwilling to stand in any cause for Gods glory, the defence of iustice and truth, or for the common good of the Church or Common-wealth, if any superior powers do oppose against them: yea, they are ready instruments, even of those mischiefs, which their consciences do condemn and abhor, rather then they will by incurring their displeasure, hazard themselves to be fleeced of any of their wealth. again, they are hereby made so impotent, and impatient of bearing any loss, that many, who haue been suddleny,& as it were, unseasonably( before they could prepare their minds, and gather their spirits) deprived of some small share of their abundance, and pruned of their superfluities, haue murdered themselves, and like the Vine, haue bled to death of these slight wounds, having no patience so much as to think of outliuing their loss. For after that the love of riches hath once softened their hearts, they are made weak, cowardly, and unable to endure any thing; and show themselves onely patient and strong in enduring the base servitude of their riches, and in undergoing al those servile and painful offices, wherein they will employ them. To this purpose one saith, that Christian fortitude fleeth covetousness, 
Ambros. office. lib. 1. cap 39.  as being a blot or blemish unto virtue, which doth effeminate and weaken it; neither is there any thing so contrary unto true fortitude and magnanimity, as to bee overcome with gain. Finally, voluptuous pleasures being immoderately loved and affencted, do as much, if not more then any thing, eneruate virtue, and weaken the heart and mind; making them, though they be naturally courageous, soft and effeminate, when men too much are addicted to them. For when leaving labour and manly exercises, they betake them to carnal delights, enuring themselves to dainty fare, and soft lodging, and spending their whole time in chambering and wantonness, dancing and marveling, sports and pastimes, these Circes cups bewitch and poison them, and causing them to lay aside all manliness, do at best change them into weak women, or which is worse, transform them into filthy swine, abhorring all pains and labour, and taking all their delight to wallow themselves in the filthy puddle of carnal pleasures. And these cursed Dalilaes, lulling them asleep in their laps with their sweet and enchanting songs, do take away from them all their strength, and so enfeebling them, make them to bee easily overcome of any 'vice or sin, and ready to yield unto any tentation of Satan or the world. So one saith, that in pleasures, the heart is made more soft and 
Chrysost. in Matth 12. homil. 41.  flexible; but in affliction and time of mourning, it contracteth itself, and, as it were, gathereth all it forces together; 
Cyrus apud justin. hist. li. 1.  and so returning to itself, it affecteth moderation, and being freed from the burden and tyranny of passions, it is made stronger and more nobly lofty. And hence it is, that politic conquerors, having with great danger and difficulty vanquished and overcome some warlike nations, haue to keep them still under, despoiled them of their arms, and in stead of warlike exercises, drawn them to banqueting, game, and marveling, that so their courage might bee abated, and their hearts softened and effeminated with these pleasures and delights. And therfore if we make any account of Christian fortitude& magnanimity, which chiefly defendeth us against our enemies, if we would not haue our manly courage, changed into womanish weakness, let us not immoderately love worldly prosperity, nor unmeasurably affect either honors, riches, or carnal pleasures, which take away both our patience in suffering,& our strength in performing,& so make us unable for any Christian, yea man-like employment.  
A second evil or mischief which worldly prosperity, and 
§. Sect. 2 That the fruition of worldly vanities make men to stand in need of many things.  abundance of earthly things bring unto those who enjoy thē with immoderate love, is, that by their plenty they bring vpon them a necessity,& make them to stand in need of many things( whereas nature is content with a few) the want of the least whereof causeth unto them sorrow and discontent: for by the usual accustoming of themselves to superfluities, they alter the course of their natures, and make them to become necessary; and whereas those who never used them, never need them, nature in itself being as well content without them as with them; contrariwise those who haue enured themselves unto them, having turned custom into a second nature, cannot want them without a maim. In which respect worldly men abounding with these earthly things, are in a far worse condition then those who never had them; for as he who by continual use of physic, hath brought his body to such a disposition, that he can enjoy no health, unless he continually be taking medicines, nor digest a meal without the help of hot waters, is in a far worse estate, though he had the best physicians to tend him, and a whole Apothecaries shop at his command, then a poor labouring man who needeth 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 neither physician 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 wanting much to haue many supplies( even as it is better to be in health without medicines, then to be weak& sickly abounding with thē) not only because they bring trouble by their continual use, but also being outward things, they are both provided and kept with care and labour,& though they now abound, yet within a while they may be wanting unto us; whereas when we haue few wants, we also need few supplies, which commonly are hard at hand& easily compassed. There is no man but would think his estate much better, who being necessary to go a journey should need but small provision 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 carry a whole burden of necessaries, both for diet, physic and apparel: but we are all to travell in our earthly pilgrimage towards our heavenly country; and therefore how much better is their condition, who need fewest necessaries, which are as easily provided, as lightly carried; then theirs who having abundance of these earthly things, cannot go without them, nor yet carry them with them without toil and labour; seeing their store may fail, or by force be taken from them, and so leave them to pine in want and misery?  
But this will the better appear, if we consider the special 
§. Sect. 3. The former point shewed by the special examples of honors, riches and pleasures.  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 public places, but must haue a retinue of seruants attending on them; they cannot visit a friend without horses and coaches,& as one saith, they are so much carried with others legs, that they forget to use their own, or at least whatsoever need they haue, are not 
An ill●s beatos putas qui seruitiorum sequentium stipantur cateruis? said qui alienos pedes requirunt, suis uti nesciunt. Ambros. Hexamer. lib. 6. cap. 8.  able to endure long travell: they cannot remove without carts for their carriages, and sumpter horses for their apparel: finally, they cannot sit down 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 privileged; for according to their store and provision, accustoming themselves to the use of many things, whereas at first they were mere superfluities, they are now by custom become necessaries: for example, they haue diuers suits for the several seasons,& wearing that which fitteth the time of the year, they accustom their bodies to a just proportion or temperature between heat and could; so also they carefully observe the weather, keeping themselves warm within doors when the could North wind bloweth, and onely walking abroad when the air is pleasant, and of a fit temper for their bodies. Finally, they live at ease, shunning labour and any painful exercise which might cause weariness, and do all their businesses by the ministry of their seruants. To al which when they haue by long custom enured themselves, they cannot endure any alteration: if they be a little warmer then ordinary, they are impatient of heat,& complain as if they were broiled; if the could wind do but blow vpon them, they are ready to shake as if they were starved. If vpon some extraordinary occasion they are forced to take any pains, they are presently sick with weariness, and soon after lame and unable to stir. Neither do they take vpon them these things for the more state, or counterfeit them for wantonness, or are only subject to these infirmities through the impatiency of their minds: but their niceness, supplied and nourished with their abundance, maketh this tenderness and weakness so habitual to their bodies, that they can in truth endure no hardness; nor want any thing unto which they are accustomend without imminent danger. If vnseasonablie they leave off any of their ordinary apparel, or stand but a little in the could air, they hazard their health by taking could; if the weather be but a little too hot, they are ready to faint; if they take a little extraordinary pains, it is grievous unto them, and the absence of their seruants whose ministry they use, is as troublesone unto the●, as if they wanted their hands or feet: whereas the poor● labouring man is not hurt either with the could 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 breast, being best at case, and even singing or whistling to express his inward ioy, when he is busiest at his labours: which when they are ended, he cheerfully and with a good stomach feedeth on his course fare, and after sleepeth quietly in his hard bed. And therefore seeing riches haue so many infirmities attending on them,& subject those that haue them to so many wants, from all which the poor estate is privileged and exempted; there is no reason why we should dote so vpon them with immoderate love, and fly the other with such fear and hatred; seeing in this respect the mean condition hath just pre-eminence: for though it be good to haue much, yet it is better to want nothing▪ seeing we come nearest to the estate of the blessed Saints& Angels, not in possessing worldly abundance, but in little needing such supplies. To which purpose one saith, that howsoever a rich man may seem great and happy, because he hath horses, costly provision, seruants and attendance: and though he may seem to haue great power, because he hath many at command, appointing to every one their several business; yet in truth these words of command, show rather 
In foelix, verba ista, iunge, stern, qu● cum superbia dicunt divites, sunt infirmitatis, non facultatis. August. Serm. in fest. Paschae. Tom. 10.  infirmity and insufficiency, then ability and power; seeing that which they cannot do themselves, they are constrained to do by the ministery of others: and their great store and provision doth but argue the greatness of their want, and consequently of their misery; we being then alone truly blessed when having all our sufficiency in God, wee stand in need of nothing. The like also may be said of voluptuous pleasures, which whosoever haue in abundance, and set their hearts on them with immoderate love, they are so far from being perfected by them, that they add much to their imperfection. For though at first they were but mere superfluities, yet being by custom enured to them, they become so necessary, that they cannot want them without great grief and discontent. Thus ordinary drinks seem to their taste loathsome medicines, common fare, a tedious fast, want of sports and pastimes, a discomfortable imprisonment, and ordinary society, an irksome solitariness; neither do they seem to themselves any longer to live, then they enjoy their usual delights, sitting down at full tables furnished with all dainties, enjoying the society of their pleasant companions, and spending the day in game and marveling; in seeing shows and plays, and in following their sports and carnal delights: wherein, as one 
Senec. epist. 39.  saith, they are of all others most miserable, because they are come to that pass, that those things which were superfluous, are now become necessary, whereby they become slaves to their delights, not freely enjoying, but basely serving them; and that which is the worst of ills, they love their slaueries; for them our unhappiness is complete and perfect, when as filthy and dishonest things, do not only a little 
Summa voluptas est nullis egere voluptatibus. Senec. epist. 12.  delight, but fully please us, and there is no hope of amendment 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 use them, and not be brought in subiection unto them; enjoying them with a careless contempt, and losing them without grief: or using pleasures, as the Angels use meate which they can eat for company, and as easily observe perpetual abstinence; their feeding being an action of power, and not of necessity. Finally, seeing the abundance of these earthly things bringeth want, and the greatest plenty is the cause of the greatest penury and necessity, like meats which do not satisfy, but increase the hunger; let us learn to contemn them, or at least carelessly use them: and let us set our hearts on Gods spiritual graces and heavenly joys, by whose store we are enriched, and whose plenty brings sufficiency. For they that drink of these waters of life, shall never be more a thirst, but they shall 
John 4. 14.  be in him a well of water, springing up unto everlasting life, as our saviour Christ teacheth vs.  
The third evil or mischief, which these worldly things 
§. Sect. 4. That worldly things bring men into a greeu●us servitude.  immoderately loved, do bring vpon us, is that they deprive us of our liberty, and enthrall us in a miserable servitude, and cruel bondage. For after they haue vanquished us with that power and strength which our own opinions haue armed them with, they presently enchaine our hearts and affections with the links and fetters of their love, and so led us away into a miserable captivity; not suffering us any longer to serve the Lord, whose service alone is perfect liberty; nor yet to be ruled by holy reason, and advised and counseled by a sound and unpartial iudgement; but putting out the eyes of our understanding, they make us to grinned in their mill, spending all our strength in their service, and taking us wholly up in their employments, either about the getting, keeping, or increasing them. And whereas the Lord offereth unto us, that if we will aclowledge him for our onely Lord and Master, we shall haue a faire and easy service, and haue inward peace, and the quiet and comfort of a contented mind, and feed vpon the delicious and wholesome food of his word and sacraments; having for the present the vailes of his spiritual graces, and temporal necessaries, for our better encouragement in our easy labours, and his assured promise to give us when our service is performed, and our term finished, the wages of eternal life and everlasting glory; yet like the wretched Jsraelites we are so entangled with the love of our bondage, that we are ready to prefer our painful servitude, before Christian liberty, these consuming and cruel labours, before that spiritual case and peaceful tranquillity, the service of the spiritual Pharaoh, before the service of our good and gracious God, and the fleshpots, onions, and garlic of this worldly Egypt, without any further hope of future benefit, before the spiritual Manna of Gods sanctifying graces, and our everlasting inheritance in the holy land. And that those who are worldly minded be in this state and condition, and having shaken off the service of God are become true vassals of the world, it may appear by that livery and cognisance whereby the Apostle hath discer●ed thē; namely their subiection& obedience unto their master, Know ye not, saith he, that to whomsoever ye give yourselves as 
Rom. 6. 16.  seruants to obey, his seruants ye are, to whom ye obey? And the Apostle Peter saith, that howsoever wicked worldlings promise unto themselves liberty, yet they are the seruants of corruption; 
2. Pet 2 19.  for of whomsouer a man is overcome, even to the same he is in bondage. Now if this badge of obedience bee an infallible sign of service and subiection, then most certainly they who immoderately love these earthly things, are not the seruants of God, but the bondslaves of the world. For what the Lord commandeth, they utterly neglect, but what the world enjoineth, promising the wages of these vnprofible vanities, that they most willingly observe and perform. As for example, the Lord requireth that they should not mind earthly things, that they should perform the duties of his service, deal justly& uprightly with their neighbours, and be liberal and bountiful in the works of mercy, relieving the poor, and contributing of their goods to all religious and holy uses: and contrariwise the world commandeth that they should fix their hearts and affections not on things above, but on things beneath, that they should for their worldly advantage neglect Gods service and spend his Sabbaths about their own affairs, and for the obtaining of these earthly vanities, use fraud and deceit, dissembling and double dealing, oppression and cruelty: and that having by these means 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, unless they be pressed from them by authority; and except it be now and then to give out of their thousands a penny alms to still the cry of their conscience, or to encourage them to go on with more quiet of mind in their fraud, usury, oppression& other unlawful courses, which their own hearts do not justify, because by giuing these trifles, they think that they haue made God some part of amends, and that thereby they haue as well bribed his iustice, that it will not condemn them, as they haue corrupted their own consciences, that they do no more accuse them. All which commandements, of the world, they willingly obey, neglecting and contemning the commandements of God; whereby they make it plain that they haue utterly cast off his service, and are become the devoted vassals, and bondslaves of the world.  
And here by the world we understand both worldy men, 
§. Sect. 5. That worldlings are slaves in diuers respects. & worldly things, unto the service of both which this immoderate love makes men subject; for they foregoe their liberty and become the seruants of all those, who may help them to the obtaining, preserving, or increasing of these earthly things, which they so fond love, or haue power in their hands to take them away, being ready at their command to do what they know may please them, and to eschew those things, by the doing whereof they may incur their displeasure. And because these are many and their minds and desires variable, yea often contrary the one to the other; therfore that they may please them al, they are fain to transform themselves into a thousand shapes, and in their words and actions, according to the diversity of their occasions, to use ten thousand contradictions, humouring every one in their own vain, and like parasites studying to please all others rather then themselves; that so they may at least give them contentment severally, unto whom they mean to bee beholding, whom it is impossible to please all together: which though they can do with some facility( having brought their minds to a servile subiection, for the more easy obtaining of their desires) when they haue to deal with them single and alone; yet how are they moiled and troubled with cares and fears of losing the favour of some or all? How are their inventions set vpon the rack, when they labour to please many diversly minded in the same company? and with what shane are they possessed( if they be not grown utterly impudent) when by conferring and comparing their words and actions, their contradictions, 
Qui multis indiget, multorum servus est, et si ea possidere videatur. Chrysost. in joh. 17. hom. 16.  dissembling, and double dealing are discovered? So likewise they become the seruants and slaves of the things themselves which they seem 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 because by reason of their love towards them, they are ready to be at their command, that they may still enjoy 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 slaves to their own vile affections and neglecting both what Gods word, or their own reason requireth, they suffer themselves to be wholly transported by their own concupiscence, for the satisfying of their carnal desires: and as their passions and affections are ruled by these earthly objects, so are they wholly ruled by their passions; not affecting things because they are good, but esteeming them good, because they affect them. 
Nullus liber est, qui sibi ipsi non imperat. Pythagoras apud Stobaeum. li. 1. ser. 6.  The which government of passion and carnal concupiscence, as it is most tyrannicall, so it argues the most base and object servitude of worldly men, who are subject unto it; seeing they are in a far worse condition then they who are oppressed with the most cruel 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 freedom, they having some desire to be delivered when opportunity serveth; but this desperate and hopeless, seeing not onely their bodies, but their wils also are embondaged, so as they haue not so much as a desire 
An non servus cvi dominatur peccatum,& maximè? nisi tu fort indignius judices hominem tibi quàm vitium dominari. Bernard. Rom. 6. 20. 2. Tim. 2. 26. §. Sect. 6. That worldly things make their owners slaves to themselves.  to be set at liberty. Finally, as hereby they become slaves to their own concupiscence, so it being carnal and corrupt, maketh them also the seruants of sin; not daring to do any thing which God commandeth, when it will hinder them from obtaining their earthly desires; and running headlong in any wicked course which promiseth to satisfy their carnal concupiscence; now what can be more miserable then the service of sin, which freeth us from righteousness, as the Apostle teacheth us, and maketh men also to become the slaves of Satan; whilst for the obtaining of these worldly vanities, they are ready by sinning to do satans will, and to please him, by displeasing God?  
But though these worldly things should subject men to the slavery of nothing else; yet the service which they who set their hearts vpon them, are constrained to do unto themselves, were sufficient to make them miserable: for what can be more wrethed then to leave the service of the almighty Creator, and to become slaves to these base and mean creatures? To neglect our allegiance to the glorious King of heaven and earth, that wee may serve our seruants, and yield subiection to them, over whom we are appointed to rule? Especially 
Heu quàm miserum est discere servire, ubi doctus s●s dominari? Mat. 11. 29. 30.  if we further consider, that Gods service which wee forsake is easy and profitable: for as Christ hath taught us, his yoke is easy, and his burden light; which notwithstanding whosoever take vpon them, shall find eternal rest to their souls. Whereas contrariwise the service which is performed to these worldly vanities, is tedious, tyrannicall, and full of trouble, bringing in the end to those that serve them, hell and destruction, as their wages and reward. For so the author of the book of wisdom bringeth in the wicked complaining, in their horror of conscience, and torments of nel: Wee haue wearied ourselves in the ways of wickedness 
Wisd. 5. 7. 8.  and destruction, and wee haue gone through dangerous ways; but we haue not known the way of the Lord. What hath pride profited us? or what profit hath the pomp of riches brought us? So that the more worldly men do abound with these earthly 
Mundana quo plura maioraque sunt, eo ille minor ac plurium servus est, qu●m foelicem vulgus appellat. Senec. li. de beata vita, ca. 14.  things, the more insulting masters& proud tyrants they haue to rule over them,& consequently the more grievous is their servitude. Neither is this tyranny mitigated by obeisance and submiss duty; for so seruill is the nature of these tyrannicall Lords, that the more hearty and diligent service is done unto them, the more they insult, and tyramnize over their seruants; herein more savage and barbarous then the wild beasts, which grow more mild to those who are serviceable unto thē,& are said to spare those who use most submission. unto which we may add that this service is not performed with the body alone, but also with the mind, whereby it cometh to pass, that worldlings are never at rest, neither day nor night; for that time which should be allotted for sleep, is spent in meditating of those businesses which when they arise, they are to perform to these cruel masters. And that which maketh up the height of the worldlings misery, there is no hope of their freedom, because they love their servitude; and are so much delighted with the glorious brightness of their golden chains, that they will not be set at liberty, because they will not part with their gives and fetters, they with their shining lustre so dazzling their eyes, and even stupefying all their senses, that they neither see nor feel their bondage and servitude.  
Thus honours immoderately loved, make men subject 
§. Sect. 7. That honours immoderately loved, bring men into slavery and thraldom. Omnibus servis seruilior est vanae gloriae mancipium,& in omnibus obuijs placere volens: at qui illam conculcarit omnium summus est. Chrys. in Mat. 2. homil. 9.  to a noble thraldom, and under the mask of glory and greatness, bring with them disguised bondage; for in ruling they must serve; and before they can haue the glory of the world, they must abase themselves to be in subiection to many commanders, wherein the state of an ambitious man is far more wretched then the estate of the poorest seruant; for whereas these haue discharged their duty, and are at rest, when they haue by their service pleased one master; they contrariwise turmoil themselves by serving many, becoming their underlings, over whom they seem to rule. For look of how many the ambitious man desireth to be praised and honoured, unto so many he standeth in awe and subiection He dare not do those things which best please himself, but those which he knoweth most plausible to his admirers; and the more they are in number, the greater is his task, for he serveth a beast which hath many heads, and every head hath his differing opinions. The which maketh the proud man to stoop in his greatest bravery, to distracted his thoughts, and beat his brains, in studying how to please a disagreeing multitude: he is always in fear of losing his favourites, as though he should fall out of the clouds to receive a mortal blow vpon the earth, unless they did support him with the wings of famed and hold him up with the breath of their mouths: he is always most vigilant, that he 
Innocent. de vilitate conditionis humanae.  neither say nor do any thing which may displease; he counterfeyteth humility, and feigneth honesty; he maketh show of affable courtesy, and dissembleth benignity; to all he meets he vncouers his head, and boweth his body, he riseth up and embraceth, applaudeth and flattereth; he daily visiteth his favourites, and observeth unto them all outward compliments, he is in iealousy, not onely of verbal censures, but of mental dislikes, he observeth the very looks and countenance of all, and is as much afraid of a feigned rumour, and false fiction, as of a just accusation, and deserved reproof. And as he liveth in this slavery in respect of worldly men, whose praises he hunteth after; so also is he seruant to his honours and preferments, whilst he spendeth his spirits, tireth his thoughts, and even consumeth all his strength, either about the getting, keeping or increasing them. Yea they are slaves also to their own lusts,& whilst they rule and command others, they 
Caesar exercitum, ambitio Caesarem ducebat. Senec. Epist. 94.  themselves are ruled and commanded by their own ambitions; and yet not with a gentie government, or easy subiection, but with more tyranny and cruelty then can be expected from a barbarous enemy: for after the Turkish fashion, this tyrant ambition, hath their goods at continual command, spoiling them of all their riches to make golden steps, whereby they may ascend into the seat of honour; yea and when all their wealth is consumed, they are ready with the Egyptians to sell themselves into a miserable servitude that they may feed their famished souls with the smoke of vain-glory, which will never satisfy them; for it forceth them to travell by sea and land, to wear out themselves with labours, to expose their bodies to wounds and scars, and their lives to innumerable miseries, and most desperate dangers. In which regard one saith, 
Chrysost. ad pop. hom. 43. Tom. 4.  that the seruant of vainglory, is seruant to every one; and in his service more servile then the basest bondslave; for no tyrannous master layeth such heavy burdens, and grievous commands vpon his slaves, as it doth vpon his captives, and the more obedient they are, the more this ambition increaseth it tyranny. Neither doth ●t tyramnize over their bodies and goods alone, but over their souls also; for it turmoileth them with many unruly passions, racking them between hope and fear, and even burning their hearts with boiling anger, and furious desire of cruel reuenge: it disquieteth them with continual cares, whilst they tyre all their thoughts in plotting the means of aspiring, or preserving their glory and greatness; and( which is worst of all) it defileth them with all manner of sin, whilst 
Nequc gloriae servus mi us peccat quàm fornicat●r, imò longè plura& grauiora committit. Chrys. in John 3. homil. 27.  they are ready to put in practise any vilinany to advance themselves higher, as before I haue shewed. And consequently, whilst they aspire to bee above all other men, they become the seruants of sin, and slaves of Satan; and willingly do that, to which our saviour was tempted, and resisted, that is, fall down and worship the divell, when he promiseth unto them the glory of the world,& so first bring themselves into the most damnable servitude, that afterwards they may be extolled and advanced.  
So also riches when they are too much esteemed, and 
§. Sect. 8. That riches bring their owners into a miserable bondage.  excessively loved, bring their owners into a miserable bondage, making them to serve the earthly mammon,& their own covetous lusts; the which ruling in them subject them to the base service of all men, from whom they expect gain and advantage; yea of sin and satan, being ready to commit any wickedness, for the increasing of their wealth. But this is not the state of all men that haue riches, but of those who too much esteem and love them; not so much of the rich, as of the covetous, who dote vpon them; not of those who being wise, know how to use 
divitiae apud sapientem virum in servitute sunt, apud stultum in imperio. Senec. de vita beata. cap. 28.  them, keeping them in servitude, and having them at command, but of those fools, who not knowing their right use, suffer them to tyramnize and bear rule. For if we can possess riches with careless contempt, and moderate love, if wee haue them at command, and when wee please can part with them liberally, and cheerfully for the relief of the poor, and for all pious and charitable uses, if wee can possess them and humility too, being never the more proud and insolent, because of our abundance, thē are wee not by them brought into this slavery, but continue freemen, and Gods faithful seruants; neither doth our having, but our immoderate loving of riches, hinder us from serving God; for our saviour Christ saith not, 
mat. 6. 24.  that it is impossible to haue riches and serve God, but to do service unto them both as our Lords and masters. As therefore it is said of fire and water, that they are good seruants, but bad masters; so may it be truly said of riches, which whilst they are kept in subiection, and under command, are profitable seruants, but become tyrannous 
Pecunia si uti scias, ancilla est, si nescias, domina. Senec. Si pec●niam habueris, necesse est, aut teipsum, aut pecuniam tuam habeas vilem. Senec.  masters when they are suffered to rule and bear sway. So that whosoever possesseth riches, must either basely esteem them, in respect of sovereignty, or become base himself; either he must command and rule them as a Lord and master; or they will rule him as a seruant or slave. For so our saviour Christ saith plainly, that the covetous worldling serveth his riches; and even reason and common experience teacheth us, that they who ouervalue their wealth& set their hearts vpon it, howsoever they are owners, yet they are not masters of their riches, yea in truth that they are no better then drudges& seruants unto them, carrying themselves towards them in all respects, in a most servile and slavish maner. For they haue not their riches at their command, nor haue power to do with them that which their iudgement best approveth, as to bestow them vpon themselves for their own comfort,& to distribute them for the relief of the poor; but they are commanded by them, and enjoined still to scrape more, when already they haue too much. As seruants they minister unto their money, and do service unto their wealth, keeping and tending it, watching over it, and in all dangers with the hazard of their lives defending it. To which purpose one saith, Thou art a 
Ambro. lib. de Nabuth. c. 14.  jailor, and not a master of thy riches, whosoever thou art that hidest them in the earth, thou art a seruant of them, and not a disposer and judge: for he is a seruant of riches, who as a seruant waiteth vpon them; but he who hath shaken off this yoke of servitude, doth dispose of& distribute them as becometh a master. So likewise as a seruant, though he haue the care and pains in tending them, yet he hath not the power or courage to touch them, or to dispose of them to those uses which his iudgement best approveth, for fear of displeasing these tyrannous masters, the earthly mammon, and his carnal concupiscence. For( as one observeth) let a man ask of the most wretchedst miser, what he thinketh of those, who haue not only the joyful fruition of their riches themselves, but also give of them liberally to the relief of the poor, and he will say that he doth well and wisely in so disposing of them. ask him further, why then he doth not do that himself, which he approveth in another, and he will say he cannot. Of which his inability, though he can give many reasons, yet the true cause is, because 
Bernar. supper Cant. ser. 21.  his golden idol, and his own avarice will not suffer him. So that he is not a freeman, nor master of those things which he doth possess, because they are not at his disposing; he is not Lord of his money, but a seruant, and a jailor rather then an owner. Yea having made gold his god, by loving, trusting, and hoping in it, he abstaineth from touching it, and from employing it to common use, as though he feared to commit sacrilege against his idol; and can as easily be persuaded to break his bones as his bags, and to tear off a piece of his flesh, or maim a member, as to communicate any part of his whole sums to charitable uses. Yea as though he had received some special charge from his sovereign, the neglect whereof should be punished with death▪( even when himself stands in need of necessaries, wanting either clothes for his back, or food for his belly) he dare not touch his full bags; and as if they were not his own, but the goods of strangers committed to his custody, he dare not diminish them, lest he should be condemned of theft. In which respect the covetous miser is truly 
Senec. epist. 119.  said to be possessed of riches rather then to possess them, having them as a prisoner hath his keeper, which seemeth to wait and attend vpon him as his seruant; when as in truth he is his jailor, who will not suffer him to go any where, but whither he pleaseth: Or as a man is said to haue an Ague, whereas it rather hath him: or as he is said to haue a chain who is bound with it, which enthralleth& captiueth him, and whilst he hath it in his keeping, is also kept of it, so as he can neither move nor stir, but onely so far as it giveth him liberty.  
By all which it appeareth, that he who setteth his heart vpon 
§. Sect. 9. That the servitude of worldlings to their riches is most grievous.  on his riches, is by them of an owner, made onely a keeper, and of a master, a seruant. Neither is this any light subiection, or easy servitude, but above all other slavery most grievous and intolerable: for this earthly mammon, and that greedy divell of unsatiable avarice, like cruel tyrants wear and consume the strength of their devoted vassals, with carking cares, restless fears, and toilsome labours; they make them to travell over sea and land, to work night and day, in the could of winter, and in the heat of summer, to expose themselves to innumerable dangers, and to run with extreme hazard of their lives most desperate courses, and all to get or increase their riches. In all which endeavours, if they happen any whit to fail, and sustain any loss, notwithstanding all their labour, their cruel masters set all these losses on their scores, making them to pay for all that is miscarried, with the penance of bitter tears, and hearty grief. And where as the hardest masters suffer their seruants to refresh themselves with resting in the night, that they may be more fit for the next daies labour; these much more cruel then they, do so continually haunt them with cares and fears, that though they go to bed, they can take no rest: for as the Wise man saith, The abundance of the rich will not 
Eccles. 5▪ 11.  suffer him to sleep. And as they hinder them of their sleep, so also they scant and miserable pinch both their backs 
Auaritia dura● domina, non smit seru●s edere ad saturitatem.  and bellies, and after their intolerable labours, keep them from enjoying the fruit of their labours, and suffer them not to eat till they be satisfied, nor to wear so many clothes as will keep them warm. And howsoever they haue abundance in their keeping, yet will they let them haue scarce any thing in use; and possessing much, they haue nothing in fruition. Wherein they may fitly bee compared to such Wards, who having a little too great possessions, die in their wardship, and never come to the use of their lands: or to the patriarchs sacks, which having in them both corn and money, had no further use of either, but to bee worn out in keeping them. In which respect, the miser and slave of wealth is said, not to be rich, but, as it were rich, because in his abundance his idol and avarice keep him poor. So the Wise man saith; that there is that maketh himself rich, and 
Pro. 13. 7.  hath nothing; and that maketh himself poor, having great riches: because, though he haue much in possession, yet he 
Luk 14. 11. Eccles. 5. 10.  hath nothing in use: and therefore( as one observeth) well might the covetous man who had bought the farm say, that he went to see it, seeing as the Wise man saith, they haue no further use of their wealth but to look vpon it. Now what difference is there between wanting it, and thus having it, seeing they haue their riches no otherwise then the Phorcides had their eye, which( in a poetical fiction, moralised by these misers) are said to haue kept it locked up in a box, where as they in the mean time going abroad, were ready to fall into the pits and ditches for want of sight, 
Stobaeus Ser. 97. Tom. 2.  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 painful labours, and after faithful service performed, make them free men, and set them at liberty: contrariwise, these cruel tyrants never favour their bondslaves, but the more faithful service they haue done them, the more heavy burdens they impose vpon them: neither will they ever suffer them to come out of their apprenticeship, and to rest from their drudgery; but even when they are old and decrepit, and( as it were) haue one foot already in the grave, they still turmoil them with fears and carking cares, and make them to trudge on every base arrand which promiseth gain, when they cannot go without a staff. And that which is worst of all, they daily spend and tyre them, not only in painful but also in sinful services, making thē most unconscionably to lye, dissemble swear,& forswear, deceive with fraud, and oppress with cruelty, all with whom they deal; and that when they are ready to leave the world, endangering themselves in most desperate maner to eternal destruction,& that for no further profit in respect of their own use, but that they may haue a name to haue left much to their heires and executors. And therefore seeing this worldly wealth immoderately loved, doth bring it owners into this cruel servitude, let this serve to wean our hearts from this excessive love. For( as one saith) wee are most masters of our riches, when we least covet them; and where as covetous men by greedy 
Auaru● terrena esurit vt mendicus, fidelis contemnit vt dominus: ille possidendo mendicat, iste contemnendo servat. Bernard. supper Cantica. Serm. 21.  hungering after them, do show themselves base beggars, and drudging seruants; the faithful by contemning them, approve themselves to be th●● masters and true owners; the one beggeth in keeping them, the other keepeth in contemning them. Neither let any man excuse his greedy avarice in pinching his back and belly for the love of his golden idol, by pretending his charge of children; for God never taught any to rob himself, to enrich his children, nor to deprive himself of necessaries, that he may leave unto them superfluities, wherewith they may play the prodigals in riotous spending them, as their predecessors haue played the wretched misers, in greedy gathering them; for the Lord giveth his gifts to bee enjoyed by those vpon whom he bestoweth them; and would haue that alone laid up for posterity, which may be honestly and christianly spared from natural, civil, and religious uses, taking vpon himself the care of providing for posterity, when their predecessors cannot by lawful means lay up for them sufficient plenty. again, let them remember, that God hath not given them children to bee causes or excuses of their covetousness, and therfore when they thus abuse them, as occasions to increase their avarice, they may justly fear, that God in his displeasure will take them away, that so depriving them of these figge-leaues of vain excuses, their covetousness may lye open and naked, when as it still continueth as raging and violent as it was before. For that children are not the true causes of their greedy scraping, it may appear, in that many who haue them, are liberal; and many who want them, most wretchedly miserable; some being never weary of gathering, who haue but few or none, and some laying up but little, who haue a great many; whereby it appeareth, that it is not care of their children which maketh them 
Chrys Homil. 68. ad p●p. Tom. 5.  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 
§. Sect. 10.  vpon them, make them of free men to become vassals and 
That voluptuous pleasures make men to become slaves and seruants.  seruants, spending all their thoughts, strength, and time, either in procuring, or enjoying them, if at least they may be said to enjoy that, which in m●st tyrannous manner doth enthrall and overrule them: for they are content to lose their liberty to haue their delight. They set all aside, which may either concern their credit or profit, that they may serve their lusts, and cannot so well be said to buy pleasures to please their carnal appetites, as wholly to sell themselves over unto pleasures, not caring to bee their slaves, so they may enjoy their company. And thus the glutton is a seruant to his own belly,& the drunkard to his filthy appetite, spending 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 serve with such servile obedience, that the Apostle doubteth not to call them belly-gods, seeing they not onely haue all their service both of body and mind, but also performed with all devotion. And thus also the whoremaster becometh a slave, not onely to his filthy lust, which maketh him to neglect all duty to God, his neighbour, and himself, and not caring for health, person, nor estate, to run at the command of his concupiscence into all desperate dangers; but also becometh a most slavish seruant to his harlot, being wholly at her command, running when she appointeth, coming when she calleth, going away when shee biddeth, giuing when she asketh, and fearing when she threateneth. Neither is this servitude to worldly pleasures and our own voluptuousness light, or the evils few which they cause unto us: for no enemy can be so tyrannous, or bring vpon any so many and grievous mischiefs, as these carnal pleasures, when once they haue got men into their thraldom and subiection. For they do not onely hold the body in most cruel bondage, making it to spend itself, consume it strength, and exposing it to innumerable sicknesses and diseases, but also tyramnize over the soul, infatuating the understanding, and so captiuing the will, heart, and affections, that they ar● in love with their servitude, and do not so much as desire to be set at liberty, but being made sluggish and slothful with this spiritual lethargy, they forget the joys of heaven, and that true happiness of reasonable creatures, and take all their delight and contentment in wallowing themselves like filthy swine, in the stinking puddle of carnal pleasures. The which maketh the estate of worldly epicures desperate and ●emedilesse because they are in love with their diseases, and hate the medicines whereby they might be cured. And as it is said of Vlysses retinue, that having drunk those empoisoned cups which Circes had prepared for them, and being by them transformed into beasts, they were so in love with their brutish condition, that they would not again bee transformed into men: so these worldly Epicures,( in whom this is truly moralised) being by this notorious witch of carnal pleasures infatuated in their understandings, and turned into beasts, are so delighted with this brutish estate, that they cannot be persuaded to leave their brutishness, and to live as becometh reasonable men,& much less as it beseemeth the calling of Christians. And as it is said of the Torpedo fish, that it is of such a poisonous& venomous nature, that if it but touch the line of him that angleth, the poison is thereby derived to the rod, and from thence to the hand, whereby he is presently so stupefied and benumbed that he loseth his strength, and the use of his l●mmes: so when these poisonous pleasures do but get the lest acquaintance, and as it were but touch voluptuous minds, they are not onely made brutish, but even so benumbed and senseless, that they haue no power to move in any good action. The which remidilesse bondage of worldly Epicures, one expresseth after this maner: dost thou( saith he) think those freemen, or clear from diseases, whom pleasures haue barbarously bound and enthralled? why, though they haue not a chain to tie them, yet their own luxuriousness holdeth them fast in bonds with vnauoidable tenacity; and being fallen into 
Hieron. epist. ad aegrotum amicum. Tom. 4.  the snares of beastly pleasures,( as the bide catched by the subtlety of the fowler) the more they labour and strive to escape, the more they are entangled and ensnared. So that if any man would retain his precious liberty, he must carefully avoid the immoderate love of carnal delights, and even stop his ears against the bewitching tunes of 
Agesilaus apud Plut. in Lacon. Apothegm. l. 1.  these pleasing Syrens, that he bee not alured& caught in this unrecoverable thraldom. And if with importunity a present of voluptuous pleasures be forced vpon us; let us with the wise Emperour not keep them from ourselves,& the use of others, whom we desire to continue in a generous and free disposition: but carelessly cast them away to bee enjoyed by such Helots and slaves, as are of a base quality and servile nature, as better beseeming them, then such as profess the glorious liberty of the sons of God. Especially, considering that as they take away the freedom of men, so much more the liberty of Christians, making them to become the seruants of sin, and slaves of satan; and consequently utterly unable to do service unto God: for they who are addicted to voluptuous pleasures, are ready to attain unto the sinful fruition of thē, by neglecting all good duties which they owe unto God, 
Debilitatem nobis indixere delitiae,& quod di● noluimus, posse desiuimus. Senec. epist. 56.  and to fall into any sin which will bring delight: and so by continual custom, their pleasures do so weaken and seize vpon them, that those things which formerly they did of will, are now forced vpon them by urgent necessity, they being utterly unable to do any otherwise. And therefore to conclude this point, if we would not lose the liberty both of men and Christians, and subject ourselves to a servile estate, and most slavish condition, let us not set our hearts vpon, nor immoderately love these worldly vanities, but using them as though wee used them not, let us stand fast in that liberty wherewith Christ hath set us free, and place our affections vpon the sweet and comfortable graces of Gods holy spirit, and the eternal joys of his heavenly kingdom, wherein wee shall bee honoured, enriched, 
§ Sect. 11. That abundance of worldly things bring envy and hatred to their owners.  and delighted, without any impeachment to our freedom and liberty.  
The fourth evil which abundance of these worldly things bringeth, is, that they expose those that haue them to the envy and hatred of those who are about them: for superiors spite at them because they come so near them, and inferiors envy them because they are preferred before thē, and equals hate them, because they are matched by them; whereas they ought( as love maketh them beleeue) to haue had great pre-eminence: which maligning spite, and freting envy continue so long, as they continue in their worldly happiness; neither is there any means to be freed from them, but by losing their prosperity and becoming miserable. Thus the higher a man is advanced in honors and 
Quò gloria maior eo propi●r invidia.  preferments, the more commonly he is maligned, and the greater his glory is, the greater also is his envy. Yea and that which is worst of all, those often who are honoured with outward compliment, as cap and knee only, haue inward grudges born them from the very heart, and though they haue but false glory, yet they haue for it true envy. The which is more bitter and spiteful, if their ambition whereby they haue raised themselves up, haue plainly appeared in their aspiring. For( as one saith) ambition when it breaketh 
Bernard. ad Episcop. acquit. epist. 127.  out into impudency doth lose his efficacy, and when this wicked affection grossly appeareth, it taketh no effect. And therefore ambition being the mother of hypocrisy, doth love secret corners, and as impatient of the light, it lurketh in darkness: but when it lieth lowest it looketh highest; like one in the bottom of a well both dark and deep, who is better enabled 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 he haue many witnesses who are able to give testimony of his pride, it is the next way to hinder him of his desired honours, seeing the more glory is affencted, the less it is apprehended and obtained, when the affection is discerned: for there is nothing more inglorious, then to aspire unto glory. An example whereof we haue in the Apostles james and John: for howsoever 
Luke 22. 24. Matth. 20. 21. 24  the rest were so ambitious, that there was a great strife amongst them who should be greatest, yet because the aspiring ambition of these two brethren did more grossly break our in their svit made to our saviour, to sit on his right hand, and his left in his kingdom; they hereby exposed themselves to the great disdain of the rest of their fellowes. But howsoever this honour attained unto by ambitious aspiring is most maligned and envied; yet that glory and preferment, which cometh either by inheritance or desert, wanteth not his share of envy and hatred; men being herein naturally like night bats and owls, who cannot without some impatiency, and grudging, look vpon the bright beams of their neighbours glory, or aduancement. Thus cain could not endure to haue Abel preferred before him, 
Genes. 4.  though he were far more worthy of preferment. And the Patriarkes pined themselves with envy, because joseph was 
Gen 37. 4. 11.  deservedly preferred in his fathers love:& were filled with spite and disdain, when as he did but dream 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 envied and maligned, because God had advanced 
Numb. 16. 3. and 12. 2.  him in place of government above the rest; and that not only by Corah, and his fellow conspirators; but even by his own brother, and sister, Aaron, and miriae, who were next unto him. And thus though Saul, for his deserts affencted, and greatly advanced david, yet when he dimmed his glory, and in the womens song was preferred before him; Saul hath slain his thousand, and david his ten thousand; he was 
1. Sam. 18. 2. 8.  filled with wrath and envy towards him, and greedily thirsted after his blood. The like also may bee said of worldly riches, which when they abound, expose their owners to envy and hatred: and the fatter that men grow in their estates, the leaner the envious man waxeth when he looketh on them. An example whereof we haue in Isaac, who no sooner was enriched with sheep and herds of cattle, but presently the philistines, among whom he lived, envied at him. And thus great Landlords are envied by their poor tenants, when they behold their large lordships: thus one neighbour envieth to another his better market, richer soil, and more fruitful crop; and thus among Merchants he is most spited at by his fellowes, who hath made the most prosperous vioages, and hath with unexpected speed attained unto abundance of wealth. Finally, howsoever a man would think that worldly pleasures were so base and contemptible, that they were beneath the reach of envy which looketh upward, and hath it sight always fixed on high objects; yet when these carnal delights, which are in their own nature low, are advanced and extolled by mens over partial judgements and opinions, they also presently become the mark of envy; every one being ready to spite at their neighbours, when they see them wallowing in these earthly pleasures; especially if themselves want necessaries, notwithstanding they tyre both body and mind with painful labour. Now the reason why the abundance of worldly benefits is thus accompanied with envy and hatred, is, because being finite▪ there is but a certain measure of them; so that the more some abound, the more of necessity must others want: and into the more parts these earthly things are divided, the smaller share must every one haue, to whom they are thus distributed. And therefore men loving and setting their hearts vpon these vanities, do envy and grudge that others should enjoy that which they desire; because their having it, is the cause why they want it, or at least why their portion is the less, so as they cannot haue it in that quantity which they could wish; seeing a finite and limited proportion or quantity, must of necessity become so much the less in the several parts, by how much the whole is more often divided. And therfore seeing worldly prosperity and the abundance of these earthly things, do bring as much envy when wee haue them, as misery when wee want them; and will scarce countervail with their profit and benefit, the discontent which they bring with them through this malignity and spite, especially when this malice and envy, being armed with power, is ready continually to make anothers happiness a sufficient cause of quarrel,& to take sharp reuenge, because they presumed to receive the worlds proffered favours; let us not too much affect these maligned vanities, but wholly set our hearts vpon those heavenly honours, joys, and treasures, which being infinite, are not diminished when they are communicated to many; but are rather infinitely multiplied and increased by this communion, every one having them wholly to himself, and by virtue of their perfect love enjoying them wholly in every one of their fellow saints and brethren. So that ones fruition of these glorious joys, is so far from procuring anothers want, and envy unto themselves; that the more they are in number, the more their joys are multiplied; for the more they love, the more their joys are increased, and the more they are increased by this communion, the more they love.  
The fifth evil accompanying these earthly things, is, that 
§. Sect. 12. That worldly things are the causes of all enmity and discord.  as they procure secret envy, so also they are the common causes of open enmity, discord and contention; and that not only between strangers, but even the dearest friends, and nearest kindred; brother falling out with brother, and the father with the child, when this bone of worldly vanities, as the matter of contention, is cast amongst them. So the Apostle james saith, that warres, contentions, and bitter envying 
james 4. 1.  one another, proceed from these carnal lusts, which fight in the members of greedy worldlings, whereby one coveteth that which another enjoyeth, and are filled with envy and indignation, when they fail of their desire. For when men haue set their hearts on these earthly trifles, and haue made them their idols, loving them more dearly then jonathan david, yea then the salvation of their own souls; then all inferior loues must needs give place, and when they cross the other are turned into spite and hatred. And from hence it cometh that worldlings are ready to lose their friends, for the getting of these worldly vanities, to neglect all duties which they owe to kindred and acquaintance, when they hinder their hopes, and will not stand with their carnal desires; to cirumvent them by fraud and deceit, and to offer wrongs and injuries, injustice, and all kind of oppression, that they may by diminishing their estate increase their own, and seize into their hands as a prey those things which they thus dearly love. Which when the other, who affect them as much as they, do once discern and perceive, they become mortal foes, burning in hatred and desire of reuenge, and defending their own with all their power, as much now for hatred of them who would rob them of their jewels, as for the love which they bear to these things themselves. As then this love of earthly things, doth take away that community, which should be among friends; whilst every one desireth to haue a propriety in the things which he affecteth, both in respect of their possession, and also of their fruition and use; so do they with eagerness, proportionable to this love, defend this propriety; and because their right is sometime ambiguous, and doubtful in itself, and sometime in their opinion only( love casting a vail before their eyes); they fall into enmity and contention, both challenging a right and propriety unto the things they 
Nihil ind concupiscamus, vnde rixa est inter competitores. Senec. epist. 14.  love. Which contentions and unfriendly brawls can no otherwise be avoided, then either by not having, or immoderately loving the matter or occasion of their discord. Thus honours are the causes of enmity amongst men, whilst they strive who shall haue them, or detract from one anothers praise, or do not give expected commendations; or are ready to supplant their best respected friends when they stand in their way, and hinder their rising; not sticking to use al fraud and deceit, lying and dissembling, nor to commit any outrage, wronging and oppressing, killing and destroying, those who being overthrown, may enrich them with their glorious spoils; or do by their standing against them keep them back from enjoying their ambitious desires. Wherein they make no difference of friendship or kindred; for if once they be possessed and haunted with this proud fury, they are ready to make war against their own brethren, to overthrow their family, and profess open enmity against their own fathers, if they do but stop them in their eager pursuit 
Tu potes vnanimes a●mare in prael●a fratres Atq●e ●dus versar● dom●s. Oratio Iunonis ad allecto, apud Vngil. Ae●cid. lib. 7.  of honour and preferment. So also what so great cause is there of enmity and contention, as worldly riches? which being immoderately loved, do cause men to offer any wrong or injury unto their neighbours, which may further them to the fruition of that which they so much affect. For whilst all desire to haue them in abundance, and in respect of their limited quantity they must of necessity be but in the possession of a few, hence it is that they continually strive and contend, who shall haue the pre-eminence of seizing vpon, and possessing this golden booty. And because love so 
ubi pecuniae sunt, ibi inimicitiarum ac mill contentionum est fundamentum ac basi●. Chrysost. in Mat. 28. Homil. 91.  blindeth men that every one thinketh himself worthiest, and iudgeth his least show of title, the best right; they are ready to encroach vpon their neighbours, and to entitle themselves unto their possessions; if they be strong enough seizing vpon them by force and violence; or if they want this tyrannous and overbearing power, they will endeavour secretly to cirumvent them by fraud and deceit; or openly under colour of law to prey vpon their estates. Neither is there any thing more common then this, among covetous worldlings; unto whom riches is the fuel of their contentions, which being set a fire with their burning concupiscence, flamme out into wrath and enmity. So that( as one saith) if they had not just men among them, which whilst they strive to make peace& part these contending theeues, do become a booty unto them both, they would devour one another with their eager contentions; like famished 
Chrysost. in Epist. ad Eph. 4. Homil. 9. tom. 4  wild beasts, which with mortal fury would, when hunger pincheth them, fight with those of their own kind, that after the conquest they might prey vpon them, if there were not some harmless lambs near unto them, which part this strife, by becoming a more easy prey unto them both. And as this is to be daily observed amongst ordinary neighbours, so no where more commonly then amongst most intimate friends, and nearest kindred, where by reason of their intercourse of dealing, or occasion of dividing their conjoined right, every one being to haue that portion which their predecessors left them, there are usually the most hot contentions, and most implacable enmity. Yea this strife and discord is not only caused whilst men labour to rob one another of their right, but even when they provide for them in abundance, and only for a time keep them back from the enjoying these rich possessions, which they so eagerly covet. In which respect it may be truly said, that he who gathereth much, maketh his heir his enemy; it being a sufficient quarrel and cause of enmity, that he liveth over long, so as he cannot vulture-like prey vpon him; and the greater his gain shall be after his predecessors death, the greater is his grief because he is not dead already; and the greater his ioy when he is departed. Neither is this onely to bee observed amongst worldlings, but even among Gods faithful seruants, who as they are the more corrupted with the love of riches, so are they more apt vpon their occasion, to raise suits and contentions one against another; as we may see in the example of the Corinthians, who for this corruption are 
1. Cor. 6.  reproved by the Apostle. The like may be said of voluptuous pleasures, which being immoderately loved are the common causes of enmity and dissension, when as one man encrocheth vpon anothers delights, and useth any means to restrain him from these pleasures, which he so fond affecteth, that he is ready in a mortal quarrel to hazard his life, rather then to bee deprived of that which his soul so entirely loveth. And therefore seeing these worldly things, which in themselves are scarce worth the desiring, are the common causes of so much jarring discord, and implacable enmity, let us not set our hearts vpon them, but vpon Gods spiritual graces, which the more they abound among men, the more also is their love and peace increased; and on the heavenly joys of Gods kingdom, wherewith all being fully satisfied, there can bee no cause of enmity about them: yea because every one shall haue so much, that he can hold no more; and yet through the perfection of our love shall enjoy the happiness of all others; therefore the more they haue, the more wee shall love them, being( as it were) the rich treasuries of our joys, and the means whereby they are infinitely multiplied by communication; whereas they unto which we haue a propriety, are so great in respect of us who are full of them, that they do not admit of any increase.  
Lastly, the more men abound with these worldly benefits, 
§. Sect. 13. That worldly things expose their owners to innumerable dangers.  the more subject they are to innumerable dangers, because every one is ready to do them a mischief, not onely out of their envy and enmity, which they bear towards them in respect of their great prosperity; but for the love that they haue to their estates, which maketh them most ready vpon all occasions to destroy the owner, either that the object of their envy being removed, they may bee freed from this pining disease, and grow into better liking; or that being destroyed, they may prey vpon them, and take into their hands the things which they possessed, as Ahab did Nab●ths vineyard. To which purpose the Wise man saith, 
Pro. 1. 30.  that the prosperity of fools destroyeth them; not only as it encourageth them in the ways of sin, which bring eternal destruction to their souls, but also as it exposes their persons and estates to a temporal destruction here in this life. For who in the time of peace are so much endangered to the treachery and falsehood of sycophants and slanderers, as they whose prosperity maketh them a fit prey to bee seized on? for whereas they never regard those who are of mean quality, as being the object rather of pity, then of envy, and can with their spoil bring no profit; they bend all their forces against those who are in a prosperous estate, making them guilty, because they are rich, and thinking it a sufficient quarrel against their peace and safety, because they haue something in their possession which they desire to seize vpon, they being ready to seek their destruction not so much for hatred to their persons, as for love to their riches, pleasures or preferments, that they may out of their ruin raise their own estate. Like unto hunters which pursue the sillie beasts, having no other quarrel unto them, but because they presume every day to wear such rich furs, as are fit for kings on their greatest festivals: or unto fishermen, which make a prey of the poor shelfish, for the precious pearl which they keep in their weak holds, as better beseeming princes sitting on their royal throne, then the worthless 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 envied? and who are more in the eye and envy of all, which are ready to destroy, then they who haue high places, and great wealth? It is not the poor cottager, 
Minus in parvis fortuna furit ● leniusque ferit lentora. D●us. Senec. in trod.  but the rich alderman that enticeth the foraging soldier to the spoil: it is not the sillie pioner, or common soldier that is the mark of the cunning musketiere, but the gallant captain, and great commander: and in bloody battels the death of a good leader is more desired by his enemies, then of his whole company: and the life of the king or general of the field is more sought for, then of half the army. And as the skilful archer doth not make choice of the least and dimmest mark( or though he should, were not like to hit it) but of that which is fairest and brightest, because it seemeth to invite the eye, and to give unto him some hope of hitting: and as the cunning markeman letteth pass the rascall deere, and leuelleth his killing arrow at the fattest in the heard; so the more flourishing a mans estate is, and the more goodly show he maketh in the eyes of men, the fairer mark he is for mischief to shoot at, and the likelier he is to be hit, and deadly wounded with the piercing arrows of armed envy and powerful malice; seeing like the glowworme he is ready in the night of danger to discover himself with his own remarkable brightness, so as he cannot fly the pursuer, but lighteth as it were a candle for the destroyer to find him. So that a mans life and state is never in more danger of being eclipsed, then when they are in the full of prosperity; nor he ever more in peril to be catched and ensnared in the nets of mischief, then when he is securely preying vpon these alluring baits. For he hath many corrivals in his love, who would willingly by his death make a passage for their 
Periculosè custoditur quod multis placet. Quicquid nobis temporaliter mundus arridet magis est periculum quam ornamentum nostrum. Aug. Serm. 53. tom. 10. In divitijs qui requiescit magis superbus efficitur, quam securus. Aug. de Catechiz. rudib. cap. 16.  hopes; and he cannot want danger who enjoyeth alone, that which is desired of many; seeing the love of his estate procureth hatred to himself. To which purpose one saith, that all those temporoll benefits with which the world seemeth to pleasure his favourites, are rather dangerous snares to catch us, then ornaments to adorn us; in which who so resteth and reposeth any confidence, hath more pride, then cause of security. And as these worldly things do expose us to the assault, and lay us open to the wounds of enemies; so when they do strike and pierce us with their envenomed arrows, these wounds which they make are more deep and desperate. For whereas a man loseth a small estate with small grief, because there is but little loss, and that easily repaired and recovered; these great estates being ruined bring also great sorrow; because there is much loss, and no hope of rising and reviving left, seeing they haue had so deep a downfall, from so lofty and high a standing. And as they hazard us to be spoiled of our lives and liberties by open enemies; so they much more endanger us to more secret and pernicious foes, pleasing parasites, and smoothing flatterers; whose speeches delivered by falsehood, and received with self-love, tend to the robbing us of all virtue, and spiritual grace, and to the utter destruction both of our souls and bodies; for it is this honey of worldly prosperity which enticeth these hungry flies to come unto us; which whilst they suck, they defile us with their flatteries, and empty us of all good, that they may fill their own bellies  
Whereby it appeareth, that these worldly things which 
§. Sect. 14. That honours are accompanied with many dangers.  men so fond affect, do not free them from dangers, but rather expose them to innumerable perils both open and violent, and such also as are treacherous and secret; which wee shall yet more plainly discern if wee consider some particulars. For who seeth not that those who are advanced to the highest pitch of honours, are daily endangered to the greatest downefals? and whereas they who stand on the 
In imo qui jacet, non ex alto cadit.  plain ground, are not likely to fall; or if they do, sustain no hurt; they who are carried to the top of the high pinnacle of preferment, cannot fail their footing, but they are endangered by a grievous fall to bee mortally bruised. unto which they are daily subject, both through hatred which men bear to their persons, and for their love to their places and preferments; for overtopping all their inferiors with stern pride, and by their commanding and overruling power forcing in them awful respect; by being thus servilely feared, they also find cause of fearing, having endangered themselves to all whom they haue wronged by pride, tyranny, and injustice, who watch but for a day, and fit opportunity 
Multis timendi attulit causas timeri posse. Senec. epist. 14.  of practising cruel reuenge. Or if they haue no quarrel to their persons, yet the love which they bear to their honourable preferments, maketh them willing and ready to supplant and overthrow them, when as they conceive but the least hope of rising by their fall. In respect whereof they who are advanced to these high places are fitly compared to those, who with great labour and difficulty climb up to the top of some high promontory, and steep rock; where they are not onely in danger of falling, by their own slips, but also are exposed to storms and tempests, and endangered to be strucken and blasted with thunder and lightning. For daily are they in peril of perishing by secret conspiracies, or open violence, like unto lofty 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 undermined with subtlety. For in the time of trouble and common calamity, these great potentates haue the same privilege that high trees haue in the furious storm, which are through their height shrewdly shaken, if not quiter overturned and rooted up, when the low shrubs are out of danger; or that which great fish haue above the little fry, when they are taken in the same net, who are reserved for the dresser, being fit to feed vpon.& to benefit the taker; whereas the small ones are cast again into the water, because they are unprofitable and of little worth. An 
2. King. 25. 7. 12. said nulla aconita bibuntur ● fictilibus: tunc illa time cum pocula sums ● gemmata,& lato Setinum ardebit in auro. Iunen. satire. 10.  example whereof wee haue in Zedcchiah, who being overcome, had his sons slain before his face, and afterwards his eyes put out, and carried into captivity, when the poorer sort of people were set at liberty, and left behind to dress the vines, and till the land. And in the time of peace and security, when treachery is plotting, and rebellion intended, they haue the royal prerogative of drinking first, if not alone, of poisoned cups. Neither are these deadly potions drunk out of earthen pots, or wooden dishes; but out of silver plate, or cups of gold.  
The like also may be said of riches and abundance, which 
§. Sect. 15. That riches bring with them many dangers. divitiae illae quasputatis plenas esse delitiarum, pleniores sunt periculorum. August. in Psal. 9. Serm. 1. tom. 10.  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 enticing baits, which encourage and 'allure theeues, slanderers, and powerful oppressors in the time of peace to spy all advantages, and to bend all their policy, 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 body, that they may seize vpon their golden fleece. And as the wolf and butcher do make choice of the fattest of the flock; so both the deceiver and the destroyer choose them who haue the fattest states, letting them pass by untouched, who being an unprofitable prey, will not help to enrich the spoilers; and therefore the Prophet pronounceth a woe against them 
Habac. 2. 6. 7.  who load themselves with thick a day, because they shall rise up suddenly that shall devour them; and a wake who shall stir and vex them; and they shall be their prey. In which respect the 
Optimum munimentum domus paupertas. Senec.  poor estate hath above the rich the privilege of security; for whereas they may sleep soundly, and without fear of peril, in a slender built cottage, having no other guard then their own poverty, and a door latch, which they also use, rather to keep out beasts and ill weather, then theeues and robbers: they who abound with riches are never without danger, or at least fear of spoiling, though they and under the safe custody of ston walls, double doors, strong locks, bolts, and bars, which can neither be picked or put back with cunning, nor yet broken with force and violence. And whereas the poor man being on the high way alone even in the darkest night, will sing merrily before the thief, because his poverty hath procured his passport, and 
Nudum latro transmittit. Etiam in obsessa via pauperi pax est. Senec epist. 14.  hath made the robber either his friend to pity him, or a careless enemy, who therefore alone maligneth him, because he cannot haue a quarrel to his purse; the rich can scarce travell at noon day securely without company; and having this help to back him, oftentimes he groweth jealous and fearful of his guard. And as they thus draw dangers vpon them, so when they come, they make them less able to escape them: for whereas poor men are always in readiness and fitly prepared for flight; having nothing else but themselves to carry, and may go which way they will unknown and unregarded, never troubling their heads in thinking what to carry, or how to convey it, but onely how they may escape; the richer sort cannoe stir but they haue many eyes to observe them; and loving their wealth as well as their lives, they cannot find in their hearts to leave it all behind them, though they do not know how with any safety to dispose of it, seeing carrying it with them it is both a clog to hinder their flight, and a strong motive to cause their enemies to pursue them with greater eagerness. And as the ship heavily laden with rich wears doth 'allure the pirate to haue it in chase, and is hindered also with her heavy burden from making away from her cruel pursuer, so that it is impossible to escape; whereas another which hath no other weight but her own ballaist, saileth by swiftly and securely, having nothing in her to entice a robber; not giuing him any hope of fetching her in with his best speed: so he who hath little fleeth in time of danger cheerfully and securely, having neither these golden clogs to burden his body; nor care and grief to oppress his mind; so as he neither groueth under his beloved load, nor grieveth for that which he hath left behind him: whereas he who hath worldly abundance is troubled with al these impediments; being turmoiled with his carriages, and sorrowing for that which he could not carry, and equally caring for that which he hath lost, and for that which he still hath; which though it be so much that it bringeth toil to his body, and trouble to his mind, 
Chrysost. in luke. 16. de Lazaro conc. 1.& in Hebraeos cap. 10. homil. 19.  yet nothing grieveth him so much, as that he hath not more cause of toil and trouble. In respect of which difficulties that riches bring in escaping dangers, one compareth rich men to cities without walls, which haue abundance of wealth to 'allure the enemy to the spoil, but no strength to make resistance; or like unto those who being pursued for their lives, do flee away with long ropes tied to their legs, or with side garments, which every step they are ready to tread vpon, and catch a fall; whereby their speed is hindered, and they betrayed into their enemies hands. Whereas they who are but in a poor estate, like unto those who are naked or lightly clad, easily slip out of the enemies hand, when he hath nothing to hold by, and being escaped, can hast away with nimble speed.  
Finally, voluptuous pleasures expose men to innumerable 
§. Sect. 16. That voluptuous pleasures are the causes of danger.  dangers, whilst they arm all against them who are corrivals with them in their delights; and also make them less able to resist and stand in their own 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 mischiefs, let us labour to avoid these evils: and if we cannot be persuaded to follow his counsel who adviseth us to keep 
Nihil habeamus quod cum magno ●molumen to insidiantis eripi posset, &c. Senec. epist. 14.  nothing in our possession which the betraier and spoiler may take away to his great gain; and to haue as little as may be about us to 'allure the thief; because, few or none thirst after mans blood only for itself, and almost all more reckon vpon the profit, then think on their quarrel: yet at least let us possess them with moderate love, and following the Apostles admonition, let us haue them, as though we had them 
1. Cor. 7. 31.  not, keeping them with could affections; and parting with them when they will needs be gone with cheerful minds; and let us labour above all things to furnish ourselves with Gods spiritual and saving graces▪ knowledge, faith, affiance, patience, a good conscience, and the rest, which will be armor of proof against all perils, and sovereign medicines and salves to cure those wounds and hurts, which by any adverse accident shall happen to pierce us: and let us set our hearts and affections on our heavenly joys and everlasting treasures, daily labouring in the use of all good means, to be more and more assured of them▪ seeing enjoying them, we shall not be in danger of any enemy; but be securely happy, and out of the peril of all assailants.   

CHAP. XXXIIII.  
Of the manifold spiritual evils which worldly things bring to those that set their hearts vpon them.  
ANd thus haue I shewed what civil evils and 
§. Sect. 1. That worldly things choke the seed of Gods word.  mischiefs usual accompany these worldly things, especially when they are excessively esteemed and immoderately loved. Now we are to treat of those spiritual evils which they bring with them, the which are either temporal, in this life, or eternal in the life to come. Concerning the former, we are to know, that if we set our hearts on these vanities, the gain and access of them will not so much add to our outward estate, as they detract from the riches of our souls; neither will the carnal good they bring, in any proportion countervail the spiritual harms which attend vpon them. For first, they choke the seed of the Word, and make it unfruitful, from which alone the gifts and graces of Gods Spirit spring. In which respect our saviour calleth riches thorns, which filling mens minds with worldly cares( as it were with so many prickles and sharp points) do choke this seed as soon as it springeth up; and such thorns also are honors and worldly pleasures, when mens affections are set vpon them. For thus are they to us of a thorny quality and nature, whilst they catch and hold us fast in worldly employments, so as we cannot frequent the assemblies of the Saints to hear the word 
Matth. 22.  of God, but when we are invited to this heavenly banquet, we are ready to pretend excuses, like those who were called to the Kings supper: or else whilst being come within hearing, they make us with encumbered Martha to neglect the 
Luke 10. 41. 42.  word, and to embrace the world; and to stop our ears against all admonitions; as the Lord complaineth of the people of the Iewes. I spake( saith he) unto thee when thou wast in 
Ierem. 22. 21.  prosperity, but thou saidst I will not hear, this hath been thy manner from thy youth, that thou wouldest not obey my voice. So although the Prophet Ezechiel was an eloquent and powerful teacher of Gods word, so that the people had no exceptions to take against him, why they should not come to hear him; yet this immoderate love of riches made their coming altogether unprofitable. For so the Lord telleth him, that the people resorted unto him, after the accustomend manner, and did sit before him, and hear his words, but they 
Ezech. 33. 31.  would not do them; for with their mouths they made jests, and their heart did go after their covetousness. Neither do they only distracted mens minds in hearing, so as they cannot attend unto that which is spoken, but if in a deuouter fit they haue received any profitable instruction, they presently choke it, and make it to be quiter forgotten before it can be brought to any use or practise: yea if the heart be strongly infected with the poison of worldly covetousness, it will make men not only to neglect, but even to scorn those profitable admonitions which are delivered in the ministery of the word, for the reforming of this and other vices: as we may see in the example of the Scribes and pharisees, who mocked and derided our saviour Christ, when he persuaded them to 
Luke 16. 14.  the works of mercy, and that they should not do service to the earthly Mammon.  
And as they do choke in us the seed of the Word, and 
§. Sect. 2. That abundance of worldly things impoverish us in Gods spiritual graces.  make it unfruitful; so do they consequently rob and spoil us of all the sanctifying gifts, and saving graces, of Gods holy Spirit, if once we ouerualue and set our heart vpon them: as for example, honors ambitiously affencted and immoderately loved, do keep all saving graces from entering into ou● hearts; or if these seeds be already sown in them, they do so nip them, that they will never prosper and flourish: for the grass of Gods graces cannot grow, on the high mountaines of pride; neither will the water of Gods holy Spirit rest on the lofty hills to make them fruitful, but descends down into the low valleys of humble and contrite hearts. And as a vessel cannot be filled with wholesome oil or sweet water, but presently the air is driven out and giveth place: so the hart of man cannot be filled with the precious ointment of sanctifying grace, till the wind of vain glory be expelled. To which purpose one saith, that as vain glory is the 
Chrysost. in Gen. 1. Hom. 5.  cause of many evils▪ so especially of this, that it emptieth the soul of all spiritual riches, and depriveth us of the profit which we might take by them. As therefore the immoderate love of worldly honors doth swell the hearts of those that haue them with pride and vain glory; so these dropsy and corrupt humors, being once received, do presently cool and drown the vital heat of Gods Spirit, and so disable both soul and body in all lively and spiritual operations, that they cannot perform the works of godliness. So that fullness of pride argueth emptiness of grace; and where there is much vain glory, there certainly is little goodness; for as addle eggs float aloft, when the other which are good sink to the bottom; and as the emptiest vessel gives the greatest sound, and the fruitless ear of corn holdeth it head highest: so he is most puffed up, and lofty in his own conceit, who is most empty of grace, and disfurnished of all spiritual goodness. Thus also riches too much affencted, become( as 
Luke 8. 14.  our saviour Christ hath taught us) thorns which will let no graces grow in us, and come to ripeness; and therefore the Apostle Paul telleth us, that we must fly covetousness, before we can follow after righteousness, godliness, faith, love, patience, 
1. Tim. 6. 10. 11.  and meekness. So that it is hard to haue worldly gain, and spiritual grace; to be rich in possessions, and rich in godliness; 
ubi lucrum, ibi& damnum. Lucrum in area, damnum in conscientia. Tulit vestem,& perdit fidem. Acquirit pecuniam,& per did justitiam. August. Quid prodest plena bonis arca, inanis conscientia? &c. Augustin. de verb. Dom. Serm. 12. Cato Maior.  to haue chests full of earthly treasures, and hearts well furnished with the saving graces of Gods holy Spirit: for these earthly vanities entangle mens hearts with the bird-lime of carnal love, which being admitted doth quench in us the love of God which is the fountain of grace and true obedience. Now what( as one saith) will it profit us, to haue full coffers and empty consciences? to haue goods, and not to be good? for who hath not just cause of blushing and shane, though his house be full of goods, if he knoweth that they haue an evil master? The like also may be said of voluptuous pleasures; for as the heathen man could truly say, the three of virtue cannot grow in the land of pleasures; because they who are addicted to carnal delights are made so pursy and short winded, that they cannot take the pains to ascend the hill of virtue; neither in truth haue they any desire; for they 
Ci●. 2. de finib.  judge all things by sense, and not by reason; and esteem 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 spiritual 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 saviour speaketh, How can ye believe which receive honor one of another, 
John 5. 44.  and seek not the honor which cometh of God alone? And the same effect hath the immoderate love of riches; for as the Apostle teacheth us, they who lusted after money erred from the 
1. Tim. 6. 10. Ambrol. Tom. 3. Serm. 2.  faith, and pierced themselves through with many sorrows. To which purpose one saith, that if any be entangled with the snares of worldly riches, the medicine of faith cannot profit him. So also they quench in us the flames of Gods love; for 
1. John 2. 15.  if any man love the world, the love of the Father dwelleth not in him: yea this love of the world is enmity with God, as the Apostle teacheth vs. Now they who love not God do 
james 4 4.  not trust, nor hope in him; neither yet perform any other duty, seeing love is the fountain of all true obedience. And therefore we must empty our hearts of this worldly love, if we would haue any sanctifying graces to dwell in them; we must learn to contemn these earthly vanities, before wee can esteem, or with any desire seek after faith, affiance, hope, love, or any other saving grace of Gods holy spirit; for the oil of Gods graces, and these waterish vanities will not mix together.  
Secondly, worldly prosperity and abundance of these 
§. Sect. 3. That earthly abundance doth infatuate the understanding. Quem fortuna nimium fouet, stultum facit. Pe●pauci sunt quibus contingit simul,& foelices esse,& sapere. Aduersae nudant, secundae celant. Senec. Epist. 94  earthly things, do, when they are immoderately loved, dim the eyes of the understanding, even in respect of civil wisdom, and make them stark blind and very fools, in discerning spiritual things. For who seeth not, that commonly they are most foolish, vpon whom the world most fawneth? and that it is the lot of very few in this life to be happy and wise? For as those who are cockred by their parents, become foolish with wantonness; so when men grow wanton with overmuch worldly felicity, they are so besotted with folly, that they neither know themselves, nor other men. And as those who haue walked in the snow, and haue had the bright beams of the sun shining in their eyes, are made hereby corporally blind; so those who haue had these bright objects of prosperity always in their sight, are blinded spiritually in their minds and understandings; for as though these were contrary between themselves, and to us incompatible, to haue a great estate, and a good understanding; so much better sighted we are in time of adversity, then in prosperity. But as this confluence of worldly benefits makes men dimsighted in civil wisdom, so stark blind in the ways of God. And therefore the Psalmist joineth both these together, 
Psalm. 10. 5.  worldly prosperity, and ignorance of Gods will: his ways( saith he) always prosper, and Gods judgements are high abou● his sight. And hence it is, that the Apostle affirming that Satan blindeth the eyes of worldlings, doth call him in that place, the God of the world; implying thereby, that he useth the world, and worldly vanities, as his instruments for the smiting of them with this spiritual blindness. In whom( saith 
2. Cor. 4. 4.  he) the God of this world hath blinded the minds, that is, of the Infidels, that the light of the glorious gospel of Christ, which is the image of God, should not shine unto them. For Satan casteth this dust of worldly vanities, into the eyes of carnal men, that 
Naziaoz. de bominis vilitate.  they may not discern the shining beams of Gods truth; but may grope at noon day, and for want of this spiritual light to guide them, may err out of the right way, which leadeth to glory and eternal happiness, and go the broad and plain way which leadeth to destruction. In which respect, these worldly things may fitly be compared to pleasant wines, which being drunk in abundance, so intoxicate the brain, that there is for the time, no difference between drunkards, and fools, or madmen: for so they who abound in all earthly prosperity, haue their understandings infatuated, and their senses besotted with much drinking of these golden cups, so as they haue no more wisdom or iudgement to discern of spiritual things, then very fools or frantic persons. For as mad men do not see things as they are in truth, but as their lunasie and disease doth offer them to their deluded phantasy; so neither do they who go a madding after worldly vanities, understand and judge of worldly and spiritual things, as they are in their own nature, and according to their true worth and value, but are wholly lead with their disease, judging neither according to religion, nor yet well grounded reason, but as they are deluded and misguided with their carnal concupiscence. And that worldlings are in truth thus mad and foolish, and wholly blinded with the things whereupon they haue set their hearts, it may clearly appear, if wee consider their whole course and carriage. For who but fools and mad men would lay up their treasures there, where they haue no certainty to continue one hour, and where all their predecessors having stored up all their riches haue been robbed of them; not placing any part of them in their own country, where they are to remain as long as they live? but thus do these blinded worldlings lay up their treasures on earth, where they cannot stay, and where they haue seen by their own experience al their ancestors-robbed, if not by men, yet by death, of all their riches; and ●end no part of their wealth before them into our heavenly country, where we shall remain for ever. So who but fools and mad men would exchange pure gold for shining brass, and a faire inheritance, for some childish trifles? but thus do worldlings, who are content by wilful sinning to lose heaven for earth, true glory for false vanities, and everlasting happiness which shall never end, for base delights, and counterfeit comforts which are ever ending. Who but fools and mad men, when the fire ragingly burneth, would, to quench it, cast on more wood and oil? But thus do worldlings, who seek to quench the burning heat of their unsatiable concupiscence, by multiplying, and, as it were, heaping vpon the fire, worldly vanities, riches, pleasures and preferments, which are the ●uell of their lusts, by the access whereof, they are more enraged. Who but fools and mad men, who being in their pilgrimage, and traveling through thievish places, would carry all their jewels and treasures about them, which not onely ouer-burthen them in their journey, but are in continual danger to be taken away by robbers, and also endanger their owners to their rage and cruelty? whereas they might safely sand them before them, and follow after with security and comfort. But thus do worldlings, who traveling in our earthly pilgrimage, carry all their treasures with them, as it were, openly in their hands in the midst of robbers, tiring themselves with the carriage, and hazarding their lives to be murdered for their goods; whereas they might by bills of exchange, sand them safely into our heavenly country, in the safe custody of Gods factors, the poor members of Iesus Christ, and so in the pilgrimage of this transitory life, travell after them with much comfort and contentment. Who but fools and mad men would set their hearts and affections vpon their inn, where they are to continue but a night, and fall to building, purchasing, and planting, as though they were there to end their daies? But thus worldlings do place al their love on●y things of this life; and settle their affections on the world, purchasing, planting, and building here on earth, where they can make no stay, but may to day before to morrow be taken away, and leave all behind them; to be enjoyed sometimes by strangers,& sometime also by their enemies. Who but fools and mad men would continue stil persuaded of that, which is continually and daily confuted by experience? But thus do worldlings, who imagine that they shall live long, and attain unto old age, yea immortality; notwithstanding they daily see both weak and strong, young and old arrested by death, and twenty for one before they haue traveled half their journey; 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 give no reason, nor know no end of all their actions? but thus worldlings live to old age, not knowing the end wherefore they live, nor the cause why they were sent into the world; namely, by their faithful service to glorify God in their own salvation; and therefore they utterly neglect this main business, of which they are ignorant, and spend their whole time about worldly vanities, and in performing service to sin and Satan. Who but fools and mad men would make sale of their chief jewel, which is of infinite worth and value, for a base trifle which is uncertain also in the possession? but thus do worldlings, by lying, swearing, deceiving, and oppressing, set their souls to sale, which is of infinite more worth, then the 
Mark. 8. 36.  whole world, for every small pittance of worldly vanities, and( as it were) to make themselves kings of a little molehill. Who but fools and mad men would, because they are acting the part of a great monarch, contemn their own sovereign, and proudly insult over their fellowes and companions, seeing within a few houres, they shall bee again equal with the meanest? but this folly do worldlings fall into; who being for a moment in worldly pomp and prosperity, despise the King of heaven and Earth, and carry themselves proudly and disdainfully to their fellow seruants, who, when their part is acted, and the night of death approacheth, shall again become their equals, as they were at their first entrance vpon this worldly stage. Who but fools and madmen would bee careful of maintaining their credit among their ●ellow malefactors, and carefully hid their faults from those who are alike guilty; and never at all respect the presence of their judge; but desperately commit all crimes and outrages before his face? but thus do worldlings, who standing vpon their reputation, heedfully hid their faults from men, who are alike sinful to themselves; and never care to commit most outrageous wickedness in the sight of God, before whom, one day they must appear to be acquitted or condemned. Finally, who but fools and mad men would make delay of dispatching those things which are of greatest weight, and defer their most important business to their best leisure; and presently undertake the obtaining of every slight trifle, which onely bringeth some present delight, and is of no necessary or profitable use? But thus carnal worldlings do first labour after earthly vanities, which are of no value, vain and momentany; and defer their repentance to the end of life, when having increased the heavy burden of sin, they shall bee much more unable to cast it off; and neglect the assurance of their own salvation, which should be most dear unto them, as a thing not worth the having, or which they may haue at pleasure; though it be the free gift of God, which he ●eldome 
§. Sect. 4. That honours, riches and pleasures make men blind in finding the way to heaven.  bestoweth vpon those, who haue so long and often refused and contemned it.  
And thus it appeareth that these worldly things do infatuate the understanding and even blind the eyes of the soul, so as they cannot spiritually discern the way of salvation, nor how to escape that broad way which leadeth to destruction; but as blind men are ready to stumble against every ston, to run their heads against the walls& trees, and to fall headlong to their destruction into every pit and ditch: so those who haue their souls blinded with the immoderate love of these earthly vanities, are ready to stumble at every ston of offence, whereby they fall into sin, and are hindered in the ways of godliness; and to plunge themselves headlong into those ditches and pits of 'vice and wickedness, to their eternal perdition and condemnation, which Satan and the world do dig for them; so oft as they are enticed to go on in these desperate courses, with the alluring promises of earthly benefits; wilfully falling( as the Apostle speaketh) for the love of earthly abundance, into temptations and snares, and into many foolish and noisome lusts, 
1. Tim. ●. 9.  which drown them in perdition and destruction. And thus the immoderate love of honours and preferments, do so blind the eyes of ambitious worldlings, that they pursue with headlong hast glory and aduancement, never discerning nor greatly caring whether they be in the way that leadeth to hell and destruction, or in the way that bringeth unto life and happiness. It maketh them foolish in respect of spiritual wisdom, which guideth us to everlasting glory, and with proud contempt to disdain it as childish simplicity, esteeming them only wise who with the machiavellian policies do attain unto earthly preferments, though this wisdom 
james 3. 15.  be earthly, carnal, and devilish, leading men as it were hoodwinked into eternal death. It causeth them like fools 
Hos. 12. 1.  or mad men, when they are hungry, to gape after the wind, and to seek to satisfy their empty souls with ●eeding on the breath of vulgar praises; neglecting in the mean time that substantial food, and true nourishment of everlasting glory and heavenly happiness. In respect whereof this folly of worldlings, is by the Prophet compared to the folly of 
Habac. 2. 5.  drunkenness, which maketh men to follow their present appetite, and to stop their cares against all reason and wellgrounded persuasions. And the Prophet david compareth them to the brutish creatures, which are onely guided with sense, and haue no use of reason: Man( saith he) in honour, 
Psal. 49. ●0.  understandeth not, he is like to beasts that perish. The which their brutish folly and frantic madness, is so much the greater and more uncurable, because they think themselves wise, and all other men fools and idiots in comparison of them. For so the Wise man affirmeth, that if a man be wise in his own 
Prou. 26. 12.  conceit, there is more hope of a fool, then of him. For as one 
Greg. Moral. lib. 24. cap. 13.  saith, the longer pride lodgeth in the heart, the more hardly it is discerned, and the more wee are infected with this disease, the less wee feel it: for as the stormy winds blowing vpon the calm sea do turn it up from the very bottom, 
Chrysost. homil. ad pop. 43. tom. 4.  and mingle together the waters with the sands; so the windy storm of ambition and vainglory, rushing into the heart and mind, doth overturn all, and put out the eyes of the soul, knowledge and understanding. The like also may be said of riches, which being immoderately loved, do so infatuate the mind of the covetous man, that he hath wit for nothing, but to gather wealth; and like the blind mole he knoweth only to dig in the earth, and to hunt after his prey, and is stark blind in the ways of God, and in discerning the bright shining light of his truth. Yea when once this cloud of covetousness hath darkened, and as it were cast a thick foggy mist of ignorance, before the eyes of his soul, he is so blind that he can put no difference between friend and foe, kindred and stranger, good and evil, right& wrong, the service of God, and the service of the divell, but is content to make use of all persons, and of all courses whatsoever, so far forth only as they may serve as his instruments, for the gathering or increasing of his wealth. And as those who are in the dark can put no difference between precious stones and worthless pebbles, copper and gold, the most orient colour, and a duskish russet; so they who haue their understandings darkened with covetousness, are ready in their blinded judgements, to prefer the world before God, the earth before heaven, and things temporary before things eternal, because they are subject to their gross senses, and may be palpably felt, and even groped out in this night of their ignorance. In a word, according to the measure of his gain which he may make by any thing, such is his knowledge of it, such also is the proportion of his love. He knoweth and taketh acquaintance of his friends when they may profit him; but if they are like to bee his hindrance, he passeth by and cannot see them, or seeing know them. If a stranger will advance his gain, he esteemeth him above a brother or a father; yea if an enemy will help 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 show shall be more devout; but if it will not stand with his worldly advantage, he will with Demas, forsake it, and with Demetrius persecute it. Finally, nothing more then voluptuous pleasures do infatuate the understanding, and blind the eyes of the soul, so as they are not able to judge and determine any thing according to reason, but measure all things by brutish sensuality. And as thick and dark clouds do hid from our bodily eyes the light of the 
Qui bibit ind furit; procul hinc discedite queis est ● Cura bonae mentis: qui bibit ind furit. ovid. 4. Fastorum. Pinguis venture non gignit tenuem sensum. Bernard. de ordin. vitae. Hieron. lib. 2. adverse. louin.  sun; so those vapours and fumes which arise into the head out of stomacks distempeted with surfeiting and drunkenness, do so intoxicate the brain, and hid the light of reason, and the illumination of Gods spirit, from the eye of the soul, that it is utterly unable to discern of spiritual things, or what is fit and requisite in civil wisdom and discretion, but giveth itself wholly to be guided with voluptuousness and carnal concupiscence. To which purpose one saith, that a fat belly seldom produceth any witty invention: and an other affirmeth, that he deceiveth himself who thinketh that he may cram his belly with dainty meats and drinks, and haue any leisure to study wisdom. Yea even the heathen man could teach us, that voluptuous pleasure, as an enemy 
Cicer. de Senectute.  unto reason, doth hinder wise counsel, and dazeleth the eyes of the mind, and that it can hold with virtue no acquaintance and correspondence. And hence it is that the Wise man calleth mirth madness; and the Grecians call 
Eccles. 2. 2. {αβγδ}& {αβγδ}.  gluttony the throat or belly-frenzie; because they who are subject unto it, are most sottish and foolish in all their courses, measuring all things according to their sensual appetite, and not according to the light of reason. But above all pleasures, lust and vncleannes doth infatuate the understanding; and quiter putting out the eyes of the soul, doth lead a man in a headlong course into hell and destruction: and therfore the lascivious wanton, and filthic fornicator, by a certain kind of propriety or eminency is called a fool, who is not led by his own reason, but by the direction and commandement 
Prou. 7. 7. 22. 23  of his harlot, following her as an ox that goeth to the slaughter, and as a fool to the stocks for correction, till a dart strike through his liver; and as a bide hasteth to the snare, not knowing that he is in danger.  
But as the abundance of these worldly things, immoderately 
§. Sect. 5. That worldly abundance makes men so ignorant that ther cannot know themselves.  loved, do make men blind and ignorant in the knowledge of all things, so especially of themselves and of their friends; for they who are pampered with prosperity, forget their human and frail condition, whereby they are become miserable, both in respect of sin and punishment; and are ready in their pride and love to deify themselves, and to imagine that they are creatures divine and immortal. And this maketh them also to disdain and contemn 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 far more excellent nature and condition. And thus the ambitious man being advanced unto honours and preferments, can never haue a true sight and knowledge of himself; partly because his own pride and love blindeth him, so as he can never make a true estimate of his own worth, and partly because he hath a whole cloud of parasites and flatterers about him, which dazzle his sight, and with over partial praises extol his good parts, and magnify his gifts far above their true value; so as he can never see them as they are in truth, but as these false glasses offer them to his view. unto which he is content to give more credit, then either to the testimony of his friends, or his own sight and iudgement, because their untruths are more pleasing and delightful; as if deformed creatures being magnified for their beauty, should voluntarily put out their eyes, because by looking in true glasses, they should discover this false and vndeserued commendations. And thus also riches and abundance of worldly pleasures and delights, do puff men up with pride, whereby they forget their own frailty& mortality, and are apt to conceive, that they exceed all others as much in true worth and excellency, as they are preferred before them in riches and delights. Now what can be more miserable, then for a man to be ignorant of himself, and to imagine that he is happy when he is wretched, excellent when he is base; highly in Gods love, when he is deeply in his displeasure; and better then a man, when he is worse then a divell? seeing if a man know not his human frailty, he will never seek after spiritual perfection; if he do not see his beggary, he will never labour after true riches; if he feel not his sickness, he will never seek to haue it cured; and if he do not discern his worldly misery, he will never hunger after heavenly happiness.  
And as this confluence of worldly things doth so blind the 
§. Sect. 6. That worldly abundance makes men ignorant of their friends.  eyes of those who haue them, that they do not know themselves; so much more do they make them ignorant of their Friends, bringing with them a kind of impossibility of discerning a true friend who loveth their person, from a flatterer, who loveth their estate; one who loveth them for their own sake, and for their virtues and good parts, from another who loveth them for the use which they can make of them, by communicating with them in their worldly happiness. It is true that happy men never want kindred nor 
{αβγδ}. Foelicium omnes sunt affines. Menander apud Stob.  friends; but who among this multitude are friends to them, and who friends for their own sake, that they may share with them in their wealth or honors, it can hardly bee determined till their prosperity and they being severed, flatterers leave them and follow their estate, and true friends adhere still unto them, because their person, virtues and good parts do still remain. For whereas he who is faithful always, delights in his friends company, but then most officiously resorts unto him when his worldly prosperity hath left him; because then especially he needs his help and comfort, and himself hath best opportunity of approving his friendship to be sound and substantial in this time of trial, because according to the proverb, a friend in need, is a friend indeed: and that other uttered by more sanctified lips; A 
Prou. 17. 17.  friend loveth at all times, and a brother is born for adversity: contrariwise, a false friend whose iron heart is drawn with the loadstone of profit or delight, lasteth in a seeming constancy as long as these last, and leaveth when these fail and are taken away. In which respect one compareth men unto 
M. Greenham.  springs or fountains of water, which are resorted unto by many whilst they haue store of water, but are neglected utterly when they are become dry: and the holy man job likeneth false friends to little brooks which haue abundance of water, so as they overflow in time of winter, when there is no need of them; but are dry in the drought of summer, deceiving 
job 6. 15. 16. 17.  those who resort unto them to quench their thirst. For as every one will be allied unto him who may help to advance his worldly estate; so it is hard for the poor to find 
Menander in Adelphis apud Stobaeum.  a kinsman( and much more a faithful friend) because no man is willing to aclowledge him who standeth in need, fearing lest taking acquaintance he should crave his help. When therefore a man living in worldly prosperity is beloved 
Nec prosperitas amicum indicat; nec aduersitas inimi cum celat. Gregor. Moral. lib. 7. Ecclesiasticus 12. 8.  of many, he is very uncertain whether they love himself, or his prosperous estate; and it is only the loss of this earthly happiness, which can determine this doubt, as being the only touch-stone of unfeigned love; for as prosperity doth not show a friend, so neither doth adversity conceal an enemy. For how many haue we known vpon whom almost every one hath fawned whilst the world smiled on them; who when it hath afterwards frowned, haue turned their favours into scorns, and their friendship into enmity? and being true louers of their proper object vpon which they haue set their hearts, namely the prosperity of the world, they leave the persons, whom it forsaketh, and make choice of others whom it accompanieth, howsoever unworthy they haue thought them in times past, of the least spark of love or show of friendship. Of this holy job justly complaineth: My neighbours haue forsaken me, and my familiars haue forgotten me: and david also in many places; I am become a stranger 
job 19. 14. Psal. 38. 11. and 69. 8. and 41. 9. Lament. 1. 2. §. Sect. 7. That honors, riches and pleasures make men unable to discern friends from flatterers.  unto my brethren, and an alien to my mothers sons: and again, Mr familiar friend whom I trusted, which did eat of my bread, hath lifted up the heel against me. So the Church in time of affliction maketh this lamentation, that among all her louers 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 advanced unto honors, to discern true friends, from false flatterers; because if many love their persons, there are many more that love their places and preferments: according to that of the Wise man, Many reverence the face of the Prince, and every one is a 
Prou. 19. 6. Pauci reges ●● regna colunt: plures fulgour connocat aulae. Senec in Here. Oetea. 2. King. 10. 7.  friend to him that giveth gifts: all which are ready to forsake them, if they be once displaced out of the throne of honor. A notable example whereof we haue in Ahab, who whilst he lived was honoured as a King, and well was he that could haue the keeping of one of his children, to show hereby his love unto their father; but no sooner was he overthrown, and jehu proclaimed King, but they presently adore this rising sun, and at his commandement, of guardians to their masters children, they become butchers, and sand their heads to jehu for a present. So every one in outward show will be the friend of him who aboundeth with worldly wealth; and as the Wise man saith, riches gather many friends: but who 
Prou. 19. 4.  among this multitude are friends to the rich, and who to riches, it cannot be discerned, till poverty as a fan sever them, parting the chaff of flattery, from the good grain of true fidelity. For many who think it a thraldom to be linked in love, with such as being destitute of all good parts, are voided of all desert; yet are well contented to continue bound and fettered still, because their chains of bondage are of gold; but no sooner do their riches fail, but presently they fail with them, and plainly show that al this while they were not friends to their persons, but to their own profit. And as flies forsake the kitchen being swept and cleansed, and wasps the hony pot when it is empty and clean washed, about which they swarmed in great multitudes, whilst being full they might suck from it any sweetness: so these false friends haunt and flock unto the houses of the rich, whilst their store lasteth; but if by any casualty 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 think all friends that fawn vpon them; or who imagine that they can buy love with gifts& benefits, which is only purchased with mutual love, virtue, good parts, and wel-deseruing; without which, great gifts are to the receivers in this respect esteemed injuries, because they bind them to such, unto whom they hate to be beholding. To which purpose one saith, that true friendship is not venall, 
Ambros. de Officijs. lib. 3. cap. 13.  and of a slavish nature; but full of beauty, free and li●●rall: for it is a virtue, and not a gainful and illiberal contract, which is not procured and bought with money, but with love; not with offering great prizes for it, but by mutual contending who shall exceed one another in love and kindness: in which regard the friendship between the poor is more faithful commonly then that which is between the rich; who oftentimes want crew friends, when the poor abound with them. Neither can that be esteemed true friendship which is mingled and corrupted with false flattery: but such is the ordinary friendship towards the rich, who are flattered and soothed in all their sayings in hope of gain; whereas no man cunningly fawneth vpon the poorer sort, where no profit is expected; but that friendship which is professed towards them is simplo, true, and without all diffimulation. 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 company for love of his person, from another who is tied for a time in the bond of delight, and familiarly resorteth unto 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 mutual feasting, drinking, banqueting, and belly chea●●; who part friendship when they part neighbour-hood, and continue no longer in their love and league, then they haue opportunity to entertain one another with these voluptuous pleasures? how many are there who are friends whilst they take delight in the same sports and pastimes, and may game and renel mutually together, who often become strangers, and sometimes enemies, when either they take no further delight in their pleasures and recreations, or by their distance of dwelling, cannot join together as in former times, or finally do any way cross one another in their games and sports? for because their friendship had only these grounds whereupon it was first built, and afterwards wholly restend: therefore when they sink and fail, this tottring building erected on them must needs come to ruin and be utterly overthrown.  
A third spiritual evil which usually accompanieth worldly 
§. Sect. 8. That earthly abundance causeth security.  prosperity and abundance of earthly things, is, that they commonly lull men asleep in carnal security, whereby they put far from them the evil day, as though they were privileged and exempted from al Gods judgements, notwithstanding that they go on in their sins, and daily provoke his wrath against them. For because they enjoy worldly prosperity, and abound in all earthly blessings, therefore they presume that they are highly in Gods love and favour, and that he liketh and approveth them in all their courses, because he so multiplieth his benefits, and giveth unto them such liberal wages, as they imagine, for their well deserving. And so these temporary and outward gifts, through the just iudgement of God, and their gross abuse of his bounteous mercy, do become unto them gifts of iustice and wrath, rather then of mercy and love; and like unto Iaels milk bring them into such a deep slumber, or rather dead sleep of carnal security, that they never awake, but are mortally wounded, and made an easy prey to their spiritual enemies, who do pursue them for their lives. Thus david 
Psal. 10. 6.  saith, that because the wicked mans ways did always prosper, therefore Gods judgements were high above his sight, and he at defiance with all his enemies; saying in his heart, I shall never be moved, nor be in danger. So the rulers of judah having the 
Esa. 28. 15.  world at will, and carrying all things according to their own pleasure, are said in the security of their hearts, to haue made a covenant with death, and an agreement with hell: promising unto themselves, that though a scourge should run over and pass through, it should not come near them, because they had made falsehood their refuge, and hide themselves under vanity. Thus also the same Prophet bringeth in the epicures encouraging 
Esa. 56. 12.  one another in their security: Come, I will bring wine, and we will fill ourselves with strong drink, 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 utterly neglected the threatenings of Gods judgements. For having said, that they had put far away the evil day, and approached to the seat of iniquity; he presently infereth this as the cause thereof, that they did lye vpon beds of ivory, and stretch themselves vpon their beds, and did eat the lambs 
Amos 6. 3. 4. 5.  of the flock, and the calves out of the stall; that they did sing to the sound of the viol, and invented unto themselves instruments of music, for their carnal delight, as david did for Gods 
Esa. 47. 8.  service; that they did drink wine in bowls, and anoint themselves with the chief ointments, &c. Finally, our saviour Christ saith, that the people of the old world living in all prosperity and ease, did stop their ears to Noahs preaching, and put off from them all fear of Gods threatened judgements, spending their times in eating and drinking, building and planting, buying and selling, marrying, and giuing 
Luk. 17. 16. 28.  in marriage, unto the very day that the flood came, and drowned them al. And sheweth that the like carnal security should wholly possess men at the end of the world, grounding vpon this premonition an effectual exhortation. Take heed to yourselves( saith he) lest at any time your hearts be oppressed 
Luk. 21. 34.  with surfeiting and drunkenness, and cares of this life, and lest that day come vpon you at unawares; because it shall come on the world as a snare on the sillie bide, which taketh her suddenly, whilst 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 carnal worldlings, but also Gods faithful seruants are apt to bee lulled asleep with these pleasing songs of plenty and prosperity, as we may see in the example of david, who said in his prosperity he should 
Psal 30. 6.  never be moved, because God of his goodness had made his hill so strong. So the son of sirach giveth warning that in the time of plenty we be not overtaken with security. Say not( saith he) I haue enough and possess many things, and what evil can 
Ecclesiasticus 11. 24. 25.  come to me hereafter? but in thy good estate remember adversity, and in adversity forget not prosperity. And not without good cause, seeing through our heedless negligence, wee are above all other perils likely to be catched in this trap. In regard whereof one truly saith, that felicity is more to bee feared then misery, because this out of tribulation bringeth 
August. enarrat. in Psal. 67. tom. 8.  forth good fruit; but worldly happiness corrupteth the mind with perverse security, and maketh way for the divels temptations. Besides which danger this carnal security bread in us by flourishing prosperity, as a bad daughter of a good mother, doth as much as any thing expose us to Gods heavy judgements, which most suddenly surprise all those who never suspect them, but carelessly contemn them; as wee may plainly see, if we will but examine the fore-alleged examples. And this also the Wise man teacheth us: for neither 
Eccles. 9. 1●. ( saith he) doth man know his time; but as the fishes which are taken in an evil net, and as the birds that are caught in the snare: so are the children of men snared in the evil time, when it falleth vpon them suddenly. From which fearful plagues if wee would be exempted, wee must take heed that this worldly prosperity do not rock us asleep in the cradle of security, and that with greater watchfulness, because wee are easily brought into this deep sleep, when we haue once drunk deeply of these sweet potions.  
The fourth spiritual evil which usually accompanieth 
§. Sect. 9. That worldly abundance▪ bringeth impenitency and hardness of heart.  worldly prosperity, and abundance of earthly things, is, impenitency and hardness of heart; for as men in their carnal security, put from them the evil day, so together with it the day of their repentance, and conversion unto God. And howsoever it bee not altogether impossible for those who flourish in worldly prosperity, to repent of their sins; yet it is a work of exceeding great difficulty, and quiter against nature, that worldly ioy and godly sorrow should dwell together. The which will plainly appear if we do but make use of our daily experience, and consider mens common and continual practise. For howsoever when their sweet sins haue an after taste of bitter punishment, they may by sense of pain bee moved to dislike and loathe them; yet when they prosper in their wickedness, and do not onely take pleasure in the sin itself, which is most delightful to their carnal appetite, but also find the fruits thereof alike sweet and pleasant, growing great by their ambition, waxing rich by their fraud and oppression, and enjoying their health the better by the use of worldly delights; then are they encouraged to go on in their wicked courses, and inseparably wedded 
Nimis temendum ne sequantur prospera cum desiderantur iniusta, quia difficilius malum corrigitur, quod prof●ctionis etiam prosperitate fulcitur. Gregor. moral. lib. 34. cap. 2. Psal. 5●. 21.  unto their sin, being not only tied unto it with the strong cord of their corruption, but also in the most infringeable bond of benefit, which they haue neither will nor power to break. In which respect there cannot bee a more fearful iudgement of God vpon sinful man, then when sin having gone before, he suffereth prosperity to follow after, not only because having( as they take it) their wickedness richly rewarded, they are ready to think( as the Psalmist speaketh) that God is like unto them; or at least that he can bee content to wink at their wicked courses, and is not displeased with their sins; but also because thriving in their vices and evil ways, they are ready to attribute this prosperity unto their wickedness, as though it were the cause thereof: as we may see in the example of the Iewes, who imagined that all 
jer. 44. 17.  their plenty and prosperity was the fruit of their idolatry, because they left the Lord, and worshipped the queen of heaven. The which maketh them so to love their sins, that it is a matter of great difficulty to persuade them so much as to haue an hard conceit of them, much more to bee willing to leave and forsake them, seeing they haue by them no small advantage, as D●metrius affirmed. Yea rather they rejoice 
Act. 25. & boast themselves in their wicked courses, glorying that they haue such means for the achieving of their desires; and may sooner bee persuaded to give thousands of rams, and whole riuers of oil, yea their first born which is most deere unto them, then to leave and forsake their chief darling, the sin of their foul, as the Prophet speaketh. again, 
Micah 6. 7.  this worldly prosperity puffing men up with pride, doth make them to swell with disdain, that any man should so much as tell them of their sins, or admonish them of their evil ways; and how far are they from amendment, who cannot endure to hear that the y●re sick? Or if they in the public ministery hear Gods judgements threatened, and enforced as arguments to move them to repentance, they either hear the sound onely, having their hearts carried away with worldly distractions, or give no more credit unto them, thē if they heard an old wives tale, because they haue had no experience of Gods displeasure, but haue prospered in their wickedness. And this reason of worldings impenitency the Wise man rendereth; because( saith he) sentence against an evil 
Eccles. 8. 11.  work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. An example whereof we haue in the people of Israel, who being called by God in the time of their prosperity, to weeping and mourning, and 
Esa. 22. 12. 13.  to baldness and girding with sackcloth, did spend their time in ioy and gladness, slaying oxen, and killing sheep, 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 never be purged from thē to the very death. Yea when by Gods messengers they are called to repentance, they do dot onely turn away their ear, and harden their hearts, giuing no credit to their admonitions and threatenings; but they also are ready to deride and scorn them for their labours, as the Scribes and pharisees did our saviour Christ when he sought to reform them of their covetousness. 
Luk. 16. 14.  Finally, if their consciences bee convinced of sin in the ministery of the word; or if in the midst of their prosperity, they haue some rubs of affliction cast in their way, and so coming to the knowledge that they are spiritually diseased, they are troubled and afflicted in their minds, and haue some motions to repentance, and some desire to bee cured of their sicknesses and sores; yet they are presently again carried away with the world, and hindered from going unto the physician of souls, by unfeigned repentance and amendment; but in the pride and security of their hearts, wholly trust to their own remedies, seeking to put off these qualms of conscience, by frequenting of merry company, hearing delightful music, eating and drinking with their boone-companions, and following their sports and recreations; whereby the desperateness of their estate appeareth, in that they haue no other means to give 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 prosperity, the further they are from true repentance; and that when being wedded unto their sins, they haue also received the dowry of earthly abundance, there can nothing but death divorce and separate them; because as they love their vices and corruptions, so they hate and scorn al means, whereby they may be cured. Which if it be not clear enough by the reasons before alleged, let men but look into the courts of Princes, and such places as most abound in all prosperity, where sin is graced, and the means of repentance despised, so as they will not hear Gods judgements against wickedness at all, that they may lay them to heart, and be reformed; or if they bee present when they are denounced, cannot hear them without disdain or scorning; and so may they easily bee confirmed in this truth by their own experience.  
The fifth spiritual evil which prosperity, and abundance 
§. Sect. 10. That the immoderate love of worldly things, takes away all true love from ourselves.  of earthly things immoderately loved and desired bringeth, is, that they take away from us all true love of ourselves: for they make those, who are besotted on them, voluntarily to lose the liberty of Gods seruants, and to enthrall themselves in the miserable bondage of sin and Satan; to neglect the wages of everlasting happiness, and to choose rather death and condemnation, which is the wages of sin, to deprive themselves of the fruition of their eternal inheritance in Gods kingdom, and to cast body and soul desperatelie into hell, by wilful running in any wicked course, which may gain unto them the momentany possession of these earthly vanities, honor, riches, or voluptuous pleasures. Now what enemy could show a more notable fruit of hatred, then to entice them by alluring persuasions to seek the world, and lose their soul, to prefer earthly prosperity before heavenly glory, and the temporary fruition of these momentany trifles, before the kingdom of God, and eternal happiness? Yea, even in respect of this life, they take away the love of their better part, and make them, whilst they love the cabinet, to neglect the rich jewel which it containeth; whilst they dote vpon the body, to show all fruits of hatred to their soul. For they are continually ready and willing to starve the soul, that they may feed the body, to disroabe it of the glorious garment of righteousness, and leave it spiritually naked, and utterly destitute of all virtue and goodness, that they may pamper the flesh, and adorn this earthly carcase; to 
Nullo pacto simul stare possunt& a●genti& a●imae amor. Chrysost. in Rom. 8. Ser. 13.  wound it with sin to eternal death, that the outward man may flourish in worldly abundance. And yet for all this, in truth their love towards their bodies, is but false and counterfeit; for, for the present, they oftentimes weakē it with pampering, and kill it with cockering; or contrariwise, when they are carried with worldly love in more violent courses, they pine and consume it with watchings, cares, fears and sorrows, weary and tyre it with toilsome labours; and continually hazard it to desperate dangers both by sea and land, that they may obtain these earthly things, which they love better then either body or soul. And finally, when by all this care and pains, they haue gotten them into their possession, they will rather pinch both back and belly, then they will spend and diminish that, which their soul so dearly loveth. And if we respect the time to come, who can imagine that he who too much loveth the world, doth at all love either body or soul? seeing he taketh a wilful course of sin for the obtaining of his earthly desires, whereby he casteth them both, as it were, headlong into hell; the one to bee tormented in unquenchable flames, the other to be pursued with a heavier punishment, the fierce and implacable wrath of God. And therefore it may be truly said, that he who loveth the world hateth himself; seeing if he haue any love at all, it is false and counterfeit, and he who falsely loveth, truly hateth; because the fruits thereof are no less hurtful and pernicious, then those which proceed from the cruel malice of ●n enraged enemy.  
The sixth evil which this great prosperity and abundance 
§. Sect. 11. That earthly abundance aggravates their sins that haue it.  of earthly blessings bringeth, is, that they do exceedingly aggravate their sins; who abuse them in their fruition, both in the sight of God and men. For first, the Lord according to the greatness of his benefits, doth justly expect a proportionable measure of thankfulness and obedience; which when men neglect, and contrariwise abuse his gifts unto sin, and as furtherances in their wicked courses, this 
Quo maior qui peccat,& qu● minor causa peccand●, eo maius peccatum.  doth much aggravate their fault, and provokes the Lord to more heavy displeasure. Besides, the more highly they are advanced in the seat of prosperity, the more their whole carriage and behaviour is observed, the more also imitated and followed by those who behold and look vpon it. Whereby the sins of great men are doubled and redoubled, because they are exemplary and scandalous, drawing others, as evil presidents, to the committing of the like wickedness. In regard whereof it is truly said, that in the greatest prosperity there is least liberty; because in great personages, appearances 
J● maxima fortuna minima est licentia. Selust. in coniur. Catil.  of evil are faults, and faults crimes; seeing they ungratefully neglect the Lord, unto whom they are bound in so many and extraordinary bonds of love; and also go not the way of destruction alone, but draw on, and entice many others by their evil example to bear them company. So likewise this great and prosperous estate in the world doth make men more prove to offend in the sight of men, as it maketh them more proud, insolent, and apt to offer wrongs and injuries, when having the law in their own hands, they may do what they will without resistance; and having thus offended it doth both show and aggravate their faults: for as the rifts 
Plutarch. lib. in princ. requir. doctr.  and leaks in a vessel are not easily discerned whilst it remaineth empty, but plainly appear when it is filled with water; so whilst a man is destitute of worldly riches and preferments, his infirmities are not much observed; but no sooner is he advanced, and( as it were) filled with these large gifts of worldly prosperity, but his corruptions and spiritual leaks are conspicuous in the sight of all men. So that if there bee not in great persons a great and extraordinary reformation, they do in climbing up to these high places, and continuing still in their vices and sins, but( like Apes on the tops of houses) draw men the more readily to look vpon them, and looking to behold their nakedness and filthiness. And as the greatness of the base doth make the image vpon it to seem so much the less; so the greatness of mens places doth but the more extenuate their worth, and show the great disproportion, between their aduancement and desert. Neither do faults alone more clearly appear in great personages, 
Omne animi vitium ●antò conspectius in s● crimen babet quanto ma●or qui peccat habetur. funeral. satire. 8.  like small spots in the sairest picture, and little moats in the beams of the sun: but being discerned, they are more sharply censured and condemned, because they are not only aggravated by the greatness of their estate; but also by the envy of those, who cannot attain to that height. Whereby it cometh to pass, that there is no theme or argument more pleasing to those that speak, nor more plausible to their hearers, then the ripping up, divulging, censuring, and condemning of the faults of their superiors.  
The seventh spiritual evil accompanying these worldly 
§. Sect. 12. That worldly things expose men to many temptations. Adomne opus bonum amor ducit& timor dei; adomne peccatum amor ducit& timor mundi. Sent. excerp. ex August.  things, is, that they expose men unto all temptations, and make them willing to yield to Satans wicked suggestions, and the worlds enticements, and to become their ready instruments for the committing of any sin, so they may haue but hope to obtain any of these earthly vanities, whereupon they haue set their hearts. In which respect, it may be truly said, that as the love of God is the fountain of al true obedience, so the love of the world is the chief, and almost only motive unto all sin, and consequently the onely means which Satan hath to draw men from God, and to hold them in his miserable bondage and subiection. For who would renounce the service of God, and serve the divell, if it were not to receive this wages of iniquity? who in the spiritual conflict, would leave the standard of the Lord of hosts, who being omnipotent in power, is sure in the end to haue the victory, and hath promised to all his souldiers no less then crownes and kingdoms; were it not that Satan allureth and hireth them to fight on his side, with the present pay of worldly riches, pleasures, and preferments? Who by sinning would hazard his soul to eternal torments, if he were not alured with these enticing baits of earthly vanities? Who would entertain sin, if it should come alone, and appear in it own ugly and monstrous shape, though now they willingly give it the best welcome, and lodge it in their hearts, because it cometh disguised, and( as it were) guilded over with this worldly beauty? Who would bee at Satans absolute command to do his will, without hope of any reward; though now they willingly harken, when he saith, All this will I give thee if thou wilt do me service? Would we therefore know wherein Satans power chiefly consisteth, whereby he vanquisheth such great multitudes, and reigneth and ruleth as the prince of the world in the hearts of vnbeleeuers? Surely it is not so much in his own strength, as in these worldly aids. For his power and malice is so limited by God, that he cannot overcome by force and violence any, who haue but so much as a desire to make resistance; and he is onely permitted to get the victory over those, who are willing to be overcome, and to lead them alone into his servitude and subiection, whom he can persuade to aclowledge him as their lord and master. And therefore he seldom bringeth his forces against us into the open field, or attempteth to overcome us by force and violence; but he seeketh treacherously to betray us, by persuading us to a parley, wherein he useth these worldly vanities, as his eloquent and most prevailing orators, to 'allure us to leave the Lord, and to listen unto him, seeing he persuadeth us to nothing, but that which tendeth to our present profit, and which is most pleasing to our natural appetites. He will make us beleeue, that the sin is but small, and the reward great; and say unto us, as Bethshabe 
1. King. 2. 20.  to her son, I haue a small suite unto thee; deny me not. Though if we haue wisdom to discern it, we shall easily perceive that our hearkening unto it, will cost us no less, then the loss of Gods kingdom. He will offer us honours, and promise that we shall be highly advanced above other men; but we must first by sin bow unto him, and do him reverence: he will promise us riches, but vpon the condition that we be content to use fraud, and deceit, oppression and cruelty, for the compassing of them. He will tender unto us variety of delights; but if we will haue them, we must to enjoy them, neglect the service of God, and use them immoderately and in excess. unto which persuasions, we are too too ready to listen and yield, not simply, because Satan requireth it, but because wee dote on the love of these worldly things which he offereth unto vs. These then are that triple cord of vanity, whereby the divell draweth men into all iniquity; these are the stythies of this hellish Vulcan; whereupon he hammereth and forgeth his chains of temptations, wherewith he draweth men into the pit of perdition, and his mortal darts, with which he woundeth them to eternal death. These are the nailes wherewith he fasteneth the hearts of carnal men to the earth, so as they can never lift them up in any heavenly meditation. These are the tempters choicest and best approved weapons, wherewith being armed, he presumed to encounter our saviour Christ, the eternal son of God: All 
Matth. 4. 3. 6. 9.  this will I give thee, if thou wilt fall down and worship me. These are his allurements, wherewith he enticeth us to swallow the deadly hooks of sin, which are so ugly and monstrous in their own nature, that we would no more easily be persuaded to swallow them, then the fish the bare hook, if they were not covered with these alluring baits, which are so pleasing to our carnal appetites. These are the woods and bushes, wherein Satan layeth his secret ambushments, that he may suddenly assault us and overcome us at unawares, whom he could not vanquish in a pitched battle; and the booty 
Basil. in tract. de rebus secular.  which he enticeth us to prey vpon to our destruction. In a word, as these worldly things are the tempters chief inducements to persuade us unto sin; so are they the instruments and means of wickedness, when wee are enticed to entertain these evil motions. For by the help of these, prodigals 
Luke 15. 13. 30. 1. Sam. 25. 36.  maintain their harlots, and themselves also in their riotous courses; by these the glutton and epicure uphold their proud bravery and delicious fare, and are enabled to pass their 
Luke 16. 19.  time in voluptuous and carnal delights; with these are men armed for any villainy, and are strengthened and born out in tyranny, cruelty, and oppression. All which happeneth not out of the nature of the things themselves( as before I haue shewed) but through the corruption of those who having them, do abuse them, both as occasions and means, inducements unto, and helps and furtherances of their wicked courses.  
But let us for the better cleared of the former point, more 
§. Sect. 13. That honours expose men to temptations.  specially consider of those instances, honours, riches& pleasures, and show how they severally are by the malice of Satan and our corruption, provocations unto sin, and the ordinary wages of impiety and wickedness. And first for honours; who seeth not, that being immoderately loved and desired, they lay men open to entertain the temptations of the divell, and make them willing to commit any outrage and wickedness, which seemeth to promise them any glory or preferment? what fraud and dissimulation will they spare to use? whom will they not supplant? what friend will they not betray? what kinsman, brother, or father will they respect? yea whose ruin will they not plot? and whose blood will they not spill, that they may obtain their ambitious desires, 
Genes. 3. 5.  and advance themselves to their affencted promotions? What was the cause which moved Adam to neglect the voice of his Creator, and to harken to the tempter, but his aspiring ambition which made him to listen unto Satan vpon the first offer of honour, when he promised that they should be equal with God? What was the cause of Caines murder, Corahs conspiracy; Abimelech his cruel slaughter of his brethren; of Absalons unnatural rebellion against his loving father; of Balaams desire to haue cursed Israel, of Hamans 
Num. 22. 17. 18  bloody plot to murder all the Iewes, of Nebuchadnezers idolatry, and of Herods arrogancy, whereby he entitled himself to Gods royalties? what but vain glory,& worldly honours immoderately loved and desired?  
The like also may be said of worldly riches, which being 
§. Sect. 14. That riches make way for the temptations of the divell. 1. Tim. 6. 9. 10.  overvalued and too much affencted, become of Gods blessings, Satans baits, wherewith he enticeth men to fall into temptations and snares, and into many foolish and noisome lusts, which drown men in perdition; for the desire of money is the roote of all evil, as the Apostle speaketh. And hence it is that the Lord commandeth the Israelites to burn with fire the graven images and idols of the heathen, and not to covet the silver and gold that is on them, nor to take it unto them, lest they should be 
Deut. 7. 25. Ambros. lib. de bono mortis, cap. 5. tom. 4.  snared therewith. To which purpose one saith, that there is a snare in gold, bird-lime in silver, entangling nets and grins in lands and lordships: and therefore, that if wee too greedily cover gold, wee shall be▪ strangled and choked; if wee too eagerly seek silver, we shall be catched in this lime; if wee covetously seize vpon these large lordships, wee shall be entangled and ensnared. And another exhorteth us by al means to flee the immoderate love of gold, as being a flattering 
Basil. epist. ad Chilonem.  traitor to our souls, the parent of sin, and the divels deputy to draw us on into all wickedness. Yea so deceitful are these snares that few escape them; and so strong they are to hold all whom they catch, that few who are once entangled in them, can ever get freedom and deliverance. And therefore the son of sirach maketh it one of the wonders of the world, to find a man perfect in this trial: Who( saith he) hath been tried thereby, and found perfect? let him be an example of 
Eccles. 31. 8. 10.  glory, &c. So that Satan, the great enemy of our salvation, hath not much ado to vanquish and lead captive unto all maner of sin, those who set their hearts vpon these worldly riches, seeing to get the prey, they are ready of themselves without his instigation, to run willingly into these snares, and with all speed to prevent one another in catching of these baits, even when the hook of sin lying hide in them, is ready to choke them; striving who shall do most diligent service to the prince of darkness, when he offereth for their reward the rich wages of worldly wealth. Yea and when they find themselves catched in these nets of perdition, by feeding on this pleasing bait, so far are they from desiring, and using the means of their deliverance, that they rejoice in their snares, and desire more and more to be entangled, as though they thought it a thraldom to be set at liberty, and the greatest freedom to be so enthralled. For who seeth not by daily experience, that covetous men, like fish 
avarus antequam lucretur, lucro obijcitur; antequam capiatur captus est.  about the baited hook, strive who shall catch the choking prey, not caring to bee taken, so they may take it; to lose themselves, for worldly gain; and whilst they may prey on this bait of wealth, to make their souls a prey to that hellish fisher, who seeketh to catch them on the hook of perdition? Who seeth not that for the getting of wealth they are willing to omit all duties to God and man; to neglect friends and kindred, to lye, dissemble, defraud, oppress, and what not, that by spoiling others, they may increase their own stock? And as Satan now prevaileth by the help of this golden bait in catching of innumerable souls in the snares of sinhe, so hath he ever done in former times; for herewith he alured Achan to theft, Gehezie to take the untimely bribe, to Gods dishonour, and his masters discredit; ahab to murder and oppression; Ananias and Saphira to lye unto the holy Ghost, Demas to embrace the world, and leave Christ, and Iudas to betray his Lord and Master, and together with him his own soul. even as in our own daies by the same means he allureth Magistrates to receive bribes, and pervert iustice; Ministers to make simoniacal contracts, and to multiply their livings, taking all the care for the fleece, and nothing for the flock; Lawyers to pled in bad causes, and to oppose the good; Officers to play the extortioners; Land-lords to use cruelty and oppression; and Citizens to rob their neighbours by fraud and deceit. And that which is most lamentable, he doth ensnare in sin with this bait of riches, not worldlings only, who make a god of gain, but even professors of religion, who are ready oftentimes to strain their consciences, and( as it were) to set them vpon the rack, for the enriching of themselves with this Mammon of iniquity.  
Finally, worldly pleasures immoderately loved, become 
§. Sect. 15. That pleasures immoderately loved become temptations and snares.  temptations and snares to entangle us in sin, and those sweet potions which with their pleasing delight 'allure us to drink with them the deadly poison of impiety and wickedness. With this enticing bait Satan persuaded our first parents to eat the forbidden fruit, because it was beautiful to the eye: herewith he alured the sons of God to match in marriage with the daughters of men, when they saw that they were faire to look vpon: with it he enticed Lot to join in neighbourhood with the wicked Sodomites, because their country was pleasant and delightful, and afterwards to commit those grievous sins of drunkenness and incest: with this bait of pleasure he drew the people of Sodom and Gomorrah to unnatural filthiness, and to fall into all manner of abominations: with it he enticed the Israelites to commit 
Gen. 14. 10. 11.  whoredom with the Midianitish women; david to adultery and murder, and Salomon to fornication both corporal and spiritual. And this is that bewitching allurement, whereby the divell so much prevaileth even in these daires, by causing men to fall in this spiritual fight into these lime pits of carnal pleasures, and so obtaining an easy victory, he leadeth them away captive into all manner of sinue, as chambering and wantonness, lust and uncleanness, surfeiting 
Prou. 7. 16. 17.  and drunkenness, and whatsoever other wickedness may further them either in the procuring, or enjoying of their carnal delights: with all which the flesh being fed and pampered, becometh a strong assistant unto Satan in assaulting the spiritual man, and in leading him captive unto sin: whereby the folly of worldlings clearly appeareth, in that they willingly nourish this secret traitor, and strengthen this enemy against themselves, taking all their care in getting, and their comfort in enjoying that, which inthralleth them in the bondage of sin, and both furthereth and increaseth their fearful condemnation: as though the wicked flesh were not a soil fertile enough to nourish and bring forth the fruits of wickedness, unless it were made more rank with this dung of worldly vanities. And thus haue I shewed that these earthly things, honors, riches and pleasures being immoderately loved and desired, do become the divels baits and snares to entangle us in sin to our perdition and destruction: whereby it appeareth how dangerous 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 walk in the 
job 18. ●.  midst of snares, so as they cannot step forward a foot to achieve their desires, but they are in danger of catching; yea and haue not onely snares under their feet, but over their heads ready to fall vpon them, and to catch them by the necks; for so the Psalmist saith, that God doth rain snares 
psalm 11. 6.  vpon the wicked, so as they can no more avoid them, then the drops of water which come down in a stormy shower: the which their case is so much more desperate, because they are so far from shunning these nets and snares, that they willingly seek them, and wilfully leap into them, not caring to entangle their souls in sin 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 honipot, nor force to thrust them in, seeing they are ready to come of their own accord, and to drown themselves, without any compulsion of outward violence. But let us who haue better hopes avoid their folly,& wean our affections from this worldly dotage, which in the end will bring destruction; for why should we be in love with these baits of vanity, seeing under them is hide the hook of sin which will mortally choke us? why should we with such care seek these snares, which being found will but entangle us, and make us Satans prey? why should we so greedily snatch and hold these pricking thorns, which when we haue them will pierce and wound us? and so eagerly catch this triple cord of vanity, a● soon as Satan doth but cast it out, that so he might draw us into hell and destruction? Let us not therefore prey greedily on the fowlers baits, that we be not catched in his snares, and seeing there is no safety or security vpon the earth, which is full of grins& nets; let us follow the example of the silly bide, which mounteth aloft towards heaven, when she seeth any danger of being catched, thereby making frustrate the fowlers hopes; for as the Wise man speaketh, in vain is the net 
Pro●. 1. 17.  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 us, let not our hearts and affections be still groveling on the earth, but let us mount aloft with the wings of faith and love, and 
Philip. 3. 20. Coloss. 3. 1.  haue our conversation in heaven, minding and meditating vpon those surpassing joys, which are there reserved for us; and so shall we contemn these worldly things as base vanities, in comparison of that eternal and unspeakable happiness; 
psalm 124. 7. Non capit laqueus nisi ante te esca coeperit: dum praedam petis laqueo ipse te nectis. Ambros. in Psal. 118. Serm. 14.  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, even as a bide out of the snare of the fowler, the snare is broken and we are delivered. For there is no danger of the snare if we neglect, or but lightly esteem of the bait, neither can Satan that cunning fowler ever catch us in his nets, unless we stoop when we hear his alluring call, and greedily hunger after that prey, which he hath purposely set out, that he may prey vpon vs.  
The last spiritual evil which these worldly things immoderately 
§. Sect. 16. That worldly things immoderately loved expose men to Gods wrath and heavy iugdements.  loved, do bring to those who so affect them, is, that they expose them to the heavy wrath of God, and his fearful 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 appertain to him alone, and are by them made the seruants of sin, and slaves of Satan, ready to perpetrate and commit any wickedness, which may help forward to the obtaining of these things which they so much desire, and yet notwithstanding pass their time in security, and rejoice in the fruition of their beloved vanities, blessing themselves in their vain hopes, as though they needed no other supply of their wants, nor further help to be freed out of dangers; then the Lord being zealous of his own glory, doth cause his vengeance to wax hot against them, and pursueth them with his judgements and plagues till he haue utterly destroyed them, even, when they least suspectany any danger of approaching evil: so the Lord threateneth worldly men, who took all their delight in earthly things, and in the fruition of them passed their time in impenitency and security, promising unto themselves immunity in time of danger, that he would 
Esay 28. 17. 18.  sweep away their vain confidence, disannul their covenant with death and agreement with hell, and that when the scourge passed over, it should not ouer-passe them, but take them away, &c. And the Apostle describing the enemies of the cross of Christ, joineth these together, that they were such as did 
Philip. 3. 19.  mind earthly things, and h●d damnation for their end. How little therefore are we beholding to the world and worldly 
O saeculum nequam, quod soles tuos fie soles bear, ●●icos vt dei facias inimicos. Bernard. epist. 107.  things, seeing their friendship and love exposes us to the wrath and anger of God; and by satisfying our desires in the fruition of some small benefits, do make us( whilst we too much dote vpon them) liable to Gods greatest judgements, and most grievous punishments? But this will yet more plainly appear, if we further consider the special instances, and first these worldly honors when they are excessively loved and ouer-greedily desired, do by our wicked getting, and proud keeping them, expose us to Gods wrath and vengeance, in the day of his visitation: for hard and almost impossible it is, to the corrupt nature of man to be advanced 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 magnify a mans own worth, and to overween his gifts and good parts: hard it is for a man to be great and glorious vpon earth, and to keep a due remembrance of him from whom he hath received his glory and greatness. And contrariwise, through the same corruption of our nature, those who are advanced to honourable places are apt to be puffed up in pride, to forget the Lord who hath preferred them, to rob him of his glory, and to arrogate the praise of their preferments to themselves, their own policies, and good parts which is due and peculiar to God alone, by reason of which abuse they commonly make God their enemy, and inflame his wrath against them, for their sacrilegious impiety; and the more gloriously they shine before men, the more their honor is obscured in the sight of God; the more they magnify and extol themselves, the more doth he vilify and contemn them; yea he doth not only despise them in their greatest pride as abjects, but opposeth against them as enemies, and as his corrivals in that which is most dear unto him, his honor and glory; as though he should say; To me belongeth this combat against the proud, with mine own hand must mine own title be tried, and glory defended; this man encroaching vpon my right, challengeth me to the fight, as my special adversary and enemy, and therefore I will take mine own cause into mine own hand, and avenge me of my soes who rise up and rebel against me. Now what can befall them but confusion, shane and destruction, against whom God purposely opposeth as a sharp and severe enemy, seeing he is so powerful that none can stand before him in his anger, nor deliver himself or any other out of his hand; but strong and weak, King and people, are all alikeliable to his plagues, when he goeth his circulte of visitation, and sitteth in his assizes to judge the earth? Of which fearful vengeance executed vpon proud potentates we haue many examples, as in Pharaoh drowned in the read 
1. Sam. 12. 25.  sea, in Corah and his confederates, swallowed alive by the earth, in Abimelech killed by a woman, Absalon hanged by his own hair, and Haman on his own gallows, Athaliah, Nebuchadnezer, herod and many others. And thus also riches being immoderately loved, do expose those who haue them to Gods wrath, and bring vpon them his fearful judgements. So Zophar speaking of the covetous worldling, saith, that as he hath devoured substance, so he shall vomit it again; 
job 20. 15. 16.  for God shall draw it out of his belly: he shall suck the gull of asps, and the vipers tongue shall sl●y him, &c. And the Prophet Esay denounceth a fearful woe against them, who joined 
Esay 5. 8.  house to house, and field to field, as though they would dwell alone vpon the earth: and the Prophet Habacuk likewise, Woe be unto him( saith he) that coveteth an evil covetousness to his 
Habac. 2. 9. 10.  house, that he may set his nest on high, to escape the power of evil. Thou hast consulted shane to thine own house, by destroying many people, and hast sinned against thine own soul: for the ston shall cry out of the wall, and the beam of timber shall answer it. An example of which fearful vengeance executed vpon the covetous we haue in Achan, who was destroyed with all his family; in Balaam, who was slain with the Madianites, for affecting the reward of iniquity. In Gehezi, who together with all his posterity were smitten with leprosy. In Tyre, who had heaped up silver as dust, and gold as the mire in the streets, whom the Lord threateneth to spoil of 
Zach. 9. 3. 4.  al her wealth, and to consume her with fire, though she were environed with the sea, and wanted no water to quench it. The like also may be said of voluptuous pleasures, which make us liable to Gods wrath and vengeance, when we set our harts vpon them, and take more care to please ourselves, then to please God. And thus the Lord punished that delight which our first parents took in eating of the forbidden fruit, with the loss of Paradise, and that which was worse, with the loss of his favour; Noahs drunkenness with the scorn and contempt of his sons; Lots incest with a cursed posterity, the Sodomites fullness and filthiness; with fire and brimstone from heaven. And Lots wife for looking back, with a desire to enjoy those pleasures of sinful Sodom, was turned into a pillar of salt, that she might( as one saith) 
Uxor Lot respexit,& ubi respexit, ibi remansit. In salem conuersa est, vt prudentes condiret exemplo. August. Serm. 29. tom. 10.  season us with her example, and keep us from lusting after these worldly vanities. And thus the whole tribe of benjamin almost were utterly destroyed for not punishing the abominable uncleanness of some few among them. And even david himself lost that delight which he had taken in his unlawful lust, with the sting of conscience, apprehension of Gods wrath, and by his own sons shameful abusing of his concubines in the sight of the people. Which judgements and punishments if any escape in this life( as they seldom do, because voluptuous pleasures do almost always bring their punishment with them) yet they shall most surely be overtaken with God, plagues in the life to come: according to that of the wise Preacher: rejoice o young man in thy youth, and let thy heart cheer thee in the daies of thy youth, 
Eccles. 11. 9.  and walk in the ways 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 everlasting evils which worldly things immoderately loved, do bring to those who haue them.  
ANd thus haue I shewed the temporal evils 
§. Sect. 1. That worldly things immoderately loved hinder us from attaining the joys of Gods kingdom.  both civil and spiritual, which do accompany these worldly things, when they are overvalued above their worth, and immoderately affencted and desired. It now followeth that wee entreat briefly of those which are everlasting in the life to come. For well were it with worldlings, if the earthly things which they immoderately love, were onely hurtful to their souls and bodies whilst they continue here; for then they might set their temporal gain against their temporal loss, and haue their hurts countervailed( at least in their opinion) by their profit and benefit. But this maketh their estate most miserable, in that their worldly delights and comforts; are but momentany and of short continuance; and the evils and punishments unto which they haue made themselves liable, either by their wicked getting or abusing them, shall be endless and everlasting. For as the wounds of the body are soon made, and long in curing; so these sores of sin which attend vpon the evil getting or keeping of earthly vanities, are made in a moment, but when they are made, they are never cured, unless in this life we apply unto them the precious balsam of Christs blood, and wash these spiritual wounds with the tears and water of true repentance. Now these evils which they bring in respect of the life to come, are either privative or positive. The privative evil which these worldly things immoderately loved bring, is that they deprive and hinder those who set their hearts vpon them, of the eternal joys of heaven. For the Psalmist, inquiring of the divine Oracle of truth: who shall ascend into the mountain 
Psal. 24. 3. 4.  of the Lord; and who shall stand in his holy place; receiveth this answer: he that hath innocent hands, and a pure heart, which hath not lift up his mind unto vanity, nor sworn deoeitfully. And the Apostle speaking of those who are effectually called to the fruition of these joys, saith, that not many wise men 
1. Cor. 1. 26. 27.  after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world to confounded the wise▪ and God hath chosen the weak things of the world, to confounded 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 he telleth us, that he who soweth to the flesh, shall of his flesh reap corruption; 
Gal. 6. 8.  even as contrariwise, he that soweth to the spirit, shall of the spirit reap life everlasting. So that commonly those whom the world refuseth, God chooseth, whom it disgraceth, he honoureth; and contrariwise, they whom the world magnifieth, those the Lord despiseth, whom it embraceth, those he rejecteth. And hard it is and even impossible, that our hearts should be fixed on the world, and yet our souls inherit eternal happiness, that we should haue our conversation in the world as citizens of the earth, and yet hold sure our inheritance in Gods kingdom. And therefore as some think, our 
Mark. 9. 2.  saviour before he would give his disciples some small glimpse of that heavenly glory in his transfiguration, first withdrew them apart unto mount Thabor, separating and dividing them as it were from the world, to teach us typically this lesson, that he who will ever hope to see and enjoy eternal glory, must first draw his affections from the world, and haue their conversation in heaven, seeking those things which are above, and raising his meditations into the mountain of Gods holinesse. To this purpose one exhorteth us to wean our affections from the love of these worldly vanities, because if our hearts bee fixed unto them, they will deprive us of everlasting glory: learn to contemn( saith he) 
Bernard. de inter. domo cap. 45.  those things whilst thou art alive, which thou canst not haue after thou art dead. For it is hard, yea altogether impossible, that a man should with immoderate love enjoy these temporal good things, and those that are eternal, that he should here glut his appetite, and there haue his soul satisfied with heavenly joys, and so pass from one delight to another, and appear glorious both in earth and heaven, &c. seeing the more we are delighted with earthly vanities, the more are we separated from eternal glory.  
Now if we would know the reasons why both these cannot 
§. Sect. 2. The reasons why wee cannot greatly love both earthly and heavenly things.  stand together, and why we cannot set our hearts vpon the things of the world whilst we continue with them, and afterwards inherit heavenly happiness; they are easily rendered: for first, those who too much affect these earthly things, they too little regard, or utterly contemn that eternal glory in the life to come; if they be in love with the flesh pots of Egypt, they will never travell cheerfully towards the land of promise; if with Esau they more esteem their pottage then their patrimony, they will take no great pains 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 prodigal son to feed on the husks of worldly vanities, among the filthy swine, so long as they can haue plenty of them, they will never care to return unto their heavenly father, neither will they give all they haue to buy this precious pearl of glory, if they more esteem their earthly possessions, and in comparison of them basely value those heavenly treasures. So one saith, that holy delight in heavenly happiness shuneth the heart which is prepossessed with 
Bernard. de ascensione Domini. Serm. 6.  worldly desires, neither can there bee any mixture of things truly substantial, with empty vanities; of true▪ things with false; eternal with transitory, spiritual with corporal, the highest with the lowest, so as a man may at the same time savour of those things which are above, and those things which are beneath. For these worldly things haue in them a bewitching quality, whereby those who affect them, are blinded that they cannot see those heavenly riches, though much greater and better, and so being out of sight, they are also out of mind, and are either quiter forgotten, or utterly disregarded. And as he who loveth an harlot doth presently loathe his wife, taking his whole delight in her company and wanton dalliance, and esteeming his own home a jail or prison; so they who set their hearts vpon this worldly strumpet, do presently contemn our husband Iesus Christ, and flee from our heavenly home, as if it were the place of their banishment. And this the Apostle implieth, where he saith 
{αβγδ}. 1. Cor. 7. 31.  that the outward form or beautiful appearance of this world doth seduce or mislead men out of their way, like the going fire which leads those who behold it into hedges and ditches, and so blindeth and dazzleth them, that they cannot find the way to their own home. In which regard this bewitching world is fitly likened to a kind of serpent called by the Grecians {αβγδ}, which when she cannot overtake the fleeing passengers, doth with her beautiful colours astonish and amaze them, so as they haue no power to pass away till shee haue stung them; for so doth the counterfeit beauty and braueir of the world inveigle and bewitch those who behold it with ouerpartiall eyes, that they stand astonished till it haue stung them with carnal concupiscence, and doting love, so as they haue neither will nor power to set one foot forward towards their heavenly country. But as the Rubenites having taken a liking of the country which was first conquered, because it was fit to feed their cattle( although it were far from the Temple, where they should receive the food of their souls) and therefore to enjoy it renounced all interest in the land of promise: so these worldlings set their harts and affections vpon the earth and ea●thly vanities, because they are at hand, and fit to feed their sensual and brutish appetites, preferring it before the heavenly Canaan, and temple of Gods holinesse, where their souls might be satisfied with those ravishing joys, and surpassing pleasures which are at Gods right hand for evermore. Or if they do not hinder them from this heavenly happiness, by causing them to forget and utterly neglect it, yet at least by slacking their place, and causing them to seek after it negligently and remissly: and whereas there is such a zeal in those who attain unto the kingdom of heaven, that as our saviour Christ saith, they strive to enter into the straite gate, and are ready to take possession of it by an holy 
Luk. 13. 24.  kind of violence and force, sparing for no pains, nor staying 
Mat. 11. 12.  for any danger; these men who are wedded to the world, are could and slack in this pursuit, being altogether unwilling to take any pains, or to sustain the least brunt of any danger. Or if at any time they show a little earnestness more then ordinary, presently this zeal is quenched with these waterish and earthly vanities; and the world catching fast hold of them, maketh them to stay, and never ceaseth wrestling with them till they haue the foil and overthrow. In which conflict these worldly things are unto them but as clothes to wrestlers, whereon their adversary taketh faster hold to give them a fall; and( as one saith) the world casteth 
Nilus in ascetico.  vpon them this dust of earthly vanities, that he may seize on them the surer, and keep them from slipping out of his unkind embracements; 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 love with them whilst they haue them, and standing firmly in their patience, and well contented in their minds, when they are taken away.  
Finally, as these worldly things immoderately loved, do 
§. Sect. 3. That the Lord will not give the heavenly joys to those who more esteem earthly trifles.  hinder men from seeking after the heavenly joys of Gods kingdom, so do they move the Lord to restrain his bountiful hand, from giuing and bestowing them. For he onely giveth his best gifts to those who best esteem them, and bestoweth his benefits vpon them alone who do seek and sue for them, seeing those only who feel their own want, and aclowledge the incomparable worth of these rich gifts, will ever be truly thankful for them. Now who that is wise among men would bestow his greatest benefits where he is sure to receive the least thanks? Who would give gifts of value, to those who cannot value them, but prefer every base trifle above them, in their foolish estimation? Who would bestow a rich diamond on him, who more esteemeth of a painted glass; or a piece of gold on such an one as more highly valueth a shining counter? Who would make him his heir to a goodly inheritance, who prefereth before it, even 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 butterfly, or a brittle sopie bubble? And do wee think the Lord less wise then man, that he should bestow those eternal treasures vpon those who contemn them, preferring before them every childish trifle, and worldly vanity? will he give his chief jewels to those who do not know how to value them? and make them heires of an eternal kingdom, who more highly esteem, and dearly love, and earnestly desire, and painfully seek these earthly trifles, which are as contemptible in their worth, as momentany and uncertain in their continuance? no no assuredly; these profane Esaus must not haue the birthright and blessing, who following their carnal appetite do prefer before it a mess of pottage; these carnal Israelites who more esteem worldly bondage, then the glorious liberty of the sons of God, and the fleshpots of Egypt, more then the fruitful Canaan, shall perish in this earthly wilderness, and never enter into the holy land. These sons of Adam, who love an Apple better then their Creator, and care more for the present to please their licorous pallet, and carnal appetite, then for those joys which are unspeakable and eternal; shall never( without serious repentance) be thought fit inhabitants for the heavenly paradise. They who with the wise of Lot, look back to this Sodom 
Luke 17. 32.  of sin, which by Gods determinate sentence, is destinated to fire and brimstone, delighting more in those pleasures of vanity, then in Gods gracious deliverance, shall be made fearful examples of his heavy judgements, and pillars or lasting monuments, to give others warning, that they bee more wise in their choice. For as our saviour Christ hath taught us; No man that putteth his hand to the plough, and 
Luke 9. 62.  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 
& 14. 26.  mother, wife and children, brethren and sisters, and their own life also, when they come in comparison with the love of Christ, and his holy Father, he will never think them worthy to be his disciples, to follow him in the kingdom of grace, and much less as coheirs to reign together with him in the kingdom of glory.  
But let us descend from the general to the special instances. 
§. Sect. 4. That earthly honours hinder those, who set their hearts on them for attaining heavenly glory.  And first for honours, and the vain glory of the world, what greater impediment can there be then they, to hinder any from attaining the eternal glory of Gods kingdom, when being enjoyed or desired, they are overvalued, and too much loved and affencted? For( as I haue shewed) they make men the ready instruments of any sin( whereby a present forfeiture is made of our heavenly inheritance) for the getting or preserving of their honor& aduancement. They willingly neglect the chief privileges and perogatiues of the sons of God, and onely plot and take pains in aspiring to their ambitious ends. They are apt to despise the exercises of religion, and to contemn the means of their salvation, as public prayer, and the ministry of the word, as better befiting the vulgar people, then such as they, who are so highly advanced above the common sort. Or if they hear the word, they will not regard the threatenings of Gods judgements against sin, nor stoop to take vpon them the yoke of Iesus Christ, submitting themselves to be guided and ruled by his ordinance, as being a thing too base, for their honour and greatness. Finally, they scorn to go in that onely way, which leadeth to eternal life and happiness; but choose bywaies of their own, as though they disdained to go to heaven in vulgar company, or to be saved after a common fashion. For the Lord hath appointed, that all who desire to attain unto heavenly happiness, should take pains, in traveling the narrow and afflicted way, and in entering the low and 
Matth. 7. 13. 14.  straight gate that leadeth to life; but they refuse this difficult course, and choose the broad way of ease and liberty▪ if not licentiousness. Our saviour hath  told them, that they who will find rest to their souls, must stoop to take his yoke vpon 
Matth. 11. 29.  them, and learn to imitate his example, who was meek and lowly in heart; whereas they think to come to the glory of his kingdom, by that glorious way, in which ambitious pride hath set them, carrying their heads on high, and walking with stretched out necks; and that which is worse, with hearts swollen with pride, and full of vain glory, and haughty insolence. So elsewhere he teacheth them, that to such as are like unto little children belongeth the kingdom of heaven: 
Matth. 19. 14.  and yet more plainly, that except those who are high minded and ambitious bee converted, and become as little children( namely, in meekness and humility) they shall never enter into the kingdom of beauen; and contrariwise▪ whosoever shall humble himself as a little child, the same is the greatest in the kingdom of heaven. Thus also he saith, that he who exalteth himself shall be brought low, and he that humbleth himself 
Infoelix pro●sus ambitio. quae ambire magna non novit, qu●rens de m●dico crescere& de maximo minui. Bernard. in Matth. 19. de. clam.  shall be exalted. Foolish therefore is ambition, which ever aspireth to rise, and always neglecteth the means of rising to the chief preferments; but when it mounteth to the clouds, and desireth most to touch the heauens, even then it is most dejected, one foot still holding possession of hell in the behalf of the whole body: and unhappy( as one saith) is the ambitious man, which knoweth not how to compass the greatest things, but seeketh to wax great by small trifles, and to be onely little in that which is greatness, and most desirable. For whereas it is the onely way to true greatness and glory, to be humble and lowly in a mans own eyes, because( as our saviour hath taught us) even Publicans and sinners shall enter sooner into Gods kingdom, then proud 
Matth. 21. 31.  pharisees, though they be never so much magnified amongst men; they labour to advance themselves unto honours, by pride and ambitious aspiring, which when they haue them, are scarce worth their labour: as if when kingdoms and true Monarchies were offered, and in dealing to those who would hearty desire and sue for them; men should utterly neglect these chief preferments, and contend one with another, who for an hour should be King in a play. But if wee would avoid this folly, and not bee overtaken with this worldly dotage, let us labour to attain those chief preferments, and heavenly glory, by going in that way of humility which Christ hath first traced before us: and as those, who raise the highest building, do first lay the lowest and deepest foundation, or else it will soon sink, and come to ruin; so if we mean to become such temples, as are fit for God eternally to dwell in, let us begin our building on the low foundation of humility. For though our country bee high, and situate on the mountain of Gods holinesse, yet 
Quisquis cupit divinitatis te●ere vestigia humilitatis ima sectetur. Ambros. serm. 19. tom. 3.  the way that leadeth to it, is low and humble; and therefore let us not foolishly refuse the way, if we think to come to the end of our journey, nor think to leap from the hill of pride, to the hill of glory, which is impossible, in respect of their great distance; but let us first descend into the valley of humility, that afterwards we may ascend into the mountain of glory.  
Thus also riches immoderately loved are notable impediments 
§. Sect. 5. That earthly riches hinder men from attaining everlasting treasures. Matth. 19. 23. 24 Mark. 10. 23. 24  in our spiritual journey, and a chief means, and( as it were) a heavy clog to keep us from ascending into those heavenly joys. So our saviour Christ saith unto his Disciples, Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven. Yea and if they trust and set their hearts vpon them, he affirmeth, that it is easier for a camel to go through the eye of an needle, then for a rich man to enter into the kingdom of God. And the Apostle Paul agreeing with 
Ephes. 5. 5.  his Lord and Master, saith, that the covetous person which is an idolate●, hath no inheritance in the kingdom of Christ, and of God. And this cometh to pass, first, because few of those who abound in riches, are effectually called, either because God passeth by them, and prefereth the poor before them; or because when they are called, they refuse to come, being wholly taken up in their worldly employments. Of the former, the Apostle Paul saith, that God hath not called the mighty in the world, but the weak and helpless. And more 
1. Cor. 1. 26.  plainly the Apostle james saith, that we are not to respect the rich more then the poor( unless also they be rich in faith and good works) because God hath chosen the poor of this 
james 2. 5.  world, that they should bee rich in faith, and heires of the kingdom, which he hath promised to them that love him. Whereupon an ancient concludeth, that if riches were absolutely good, God would not haue made special choice of the poor to stand before him in his own family. And if sometimes 
Chrysost. hom. ad pop. hom. 28. tom. 4.  he make choice of rich men, it is no wonder; for it is not, that they should still hold in their hands their great abundance, but as a wise and merciful physician, he maketh choice of these patients, that he may purge them of their superfluities, and free them from that swelling which maketh them altogether unfit to enter into Gods kingdom. Of the other we haue an example in them, who were invited to the 
Matth. 22. 3.  Kings supper, who were so employed in their worldly affairs, 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 use the means of their own salvation; but when they are by Gods messengers invited and persuaded hereunto, they pretend worldly excuses, and will not harken unto them. As therefore the ship which is too heavily laden, is in greatest hazard, and most unlikely to come safely to the desired haven; because it is in danger to be pursued by pirates, who are ready to sink her, and is not so fit to brook the seas, or endure a tempest, unless some of her burden be cast over bo●rd, and she lightened of her surcharging load: so these worldly rich men, who are oppressed with the cares of this life,& even ouerburthened with superfluous riches, are in great danger never to come safely into the haven of rest, because the spiritual pirates are more eager in pursuing them, and they more unable to endure the tempest of temptations; unless they cast some of their store vpon the face of the waters, as the Wise man exhorteth; and 
Eccles. 11. 1.  bestow their superfluity( which is unto them as a troublesone burden) in relieving the poor members of Iesus Christ. In which respect, our saviour compareth riches to the bunch on the camels back, which maketh those, who set their hearts vpon them, altogether unfit to enter into the narrow and straight gate, that openeth into the joys of heaven. And as the camel hath not onely a natural bunch, but also an accidental load, both which hinder him from entering into any straight passage: so these covetous worldlings haue the natural bunch of carnal concupiscence, and the accidental Ioade, both of worldly riches, and of the sins which they haue committed in compassing or possessing them; the one whereof they must whether they will or no lay aside in death; the other, unless they shake off their burden by true repentance, shall accompany them to iudgement, and having the weight of Gods wrath added unto them, shall as an intolerable load press them into hell. For as it is impossible for a man ouerburthened to climb to the top of a steep mountain, unless he lay his load aside, or haue some assistants to carry it with him: so is it much more impossible, being loaded with riches, and that guilt and sin which usually accompanieth them, to ascend into the high mountain of Gods holinesse, unless we lay aside our burden, or commit it to the poor, as our porters to carry it with us; making with Zacheus restitution, to those whom we haue wronged, and imparting of that which remaineth a liberal share to charitable uses. In which respect( as one observeth) riches in the 
Senec. Epist. 87  latin tongue are fitly called impediments, or encumbrances, because nothing more then they usually hindereth men from going on in the way of grace, nor from attaining unto the goal of glory, they being commonly to men like burdens to those that run a race, which keep them from making any speed, and tyre them before they can come to the end. And as those who haue shoes far too wide for their 
Chrysost. hom. 7. de poeruten.  feet, or garments, which being far too side, trail on the ground, are altogether unfit to travell a long journey; so those who haue superfluous riches, and much more then is fit for their place and calling, are as much hindered in their journey, which should bring them unto heaven. In regard of which impossibility, for those which haue set their hearts vpon riches, to attain unto eternal happiness, our saviour Christ pronounceth that fearful woe against them; Woe be 
Luke 6. 24.  unto you that are rich, for ye haue received your consolation. For in truth what greater misery can befall a man, then to gain gold and lose his God? to haue great possessions on earth, by making forfeiture of his heavenly patrimony? to abound with these temporary treasures, which are subject to so many casualties, and sure to bee taken away by death, by making sale of those everlasting riches and unspeakable joys, which Christ, by his precious bloodshed hath purchased for us? And therefore let us, as our saviour exhorteth us, make us 
Luk. 16. 9.  friends of the riches of iniquity, that when we shall want, we may be received into everlasting habitations. Let us like wise merchants failing in this worldly sea, cast our goods vpon the face of the waters, being endangered in these boisterous tempests, that so we may save our own lives, and arrive safe at the haven of happiness, lest the curse of Simon Magus do 
Matth. 19. 29.  light vpon us, thy money perish with thee. Especially confidering, that whereas that doth perish which they castaway, ours thus bestowed on charitable uses, shall bee restored when we come to our iourneies end an hundred fold, as our saviour hath promised. Let us lay aside our golden fetters, and deare-bought clogs, seeing we are to run the spiritual race for the crown of glory; and not so much consider their 
Bernard Serm. in Prou. 3. 13.  costly prizes, and worldly value, as how much they hinder us in ascending into our heavenly country: and let us not entangle ourselves with this lime of superfluity, but only haue so much use of these earthly things, as is requisite for our present necessities. Let us cast away these superfluous burdens, which being kept, may make us castaways, and do that for the fear of God, which wise Merchants do for fear of the sea, and bee as ready to leave our unprofitable load of riches for the safeguard of our souls, as they are for the preserving of their momentany lives. And let us not go stooping and groaning under this unsupportable weight, and be hindered thereby from finishing with ioy our journey unto our own country; seeing we may haue the poor to help us, and case us of our load. For if we cannot, being ouerburthened, travel far on even ground; how much more unable shall we be to mount up therewith unto the high mountain of Gods holinesse? If we cannot run an earthly race, being hindered with such clogs; how much less shall we be able to run the spiritual race that leadeth to heaven, when our hearts are oppressed with this worldly weight?  
Finally, voluptuous pleasures, and even those delights 
§. Sect. 6. That earthly delights hinder us from attaining eternal treasures.  which be lawful in themselves, are, being immoderately loved, notable hindrances of our heavenly happiness. For they who set their hearts on the vain pleasures of the world, haue no affection to the pleasures which are at Gods right hand for evermore. They who take their felicity in carnal delights, neglect and contemn the everlasting joys which are reserved in Gods kingdom, using all wicked and unlawful means, for the compassing of their voluptuous pleasures, though they make hereby a forfeiture of eternal glory; and carelessly, yea sometime maliciously, neglecting all means whereby they may be assured of the salvation of their souls, and of the fruition of those heavenly joys, because they esteem them not in comparison of their worldly delights. Or if they haue any purpose of going in the way which leadeth to happiness, they are not able; for being pampered with pleasures, they are too p●rsie to travell in this wearisome pilgrimage. And if by forcible reasons and persuasions, they are moved to set forward in this journey, they are presently discouraged; for being wholly addicted to case and delight, they will never endure the straight, rough, and unpleasant way which is full of the thorns of afflictions, and briars of tribulations; but will presently with Lots wise look back to their delightful sodom, with a desire to enjoy again these pleasures of sin, though they last but for a season. Besides, the Lord will not give this chief jewel of eternal happiness to these voluptuous wantons, nor cast this precious pearl before these filthy swine, who taking al their delight to wallow in the puddle of iniquity, will not stick contemptuously to tread it under their filthy feet. And therefore what possibility is there of their salvation, seeing they are neither willing, nor able, to seek after this eternal happiness; nor the Lord willing to give it without seeking, to such idle or skorneful sluggards as do not think it worth their pains? And thus it appeareth that these worldly things immoderately loved, are notable impediments to hinder us from the attaining of eternal life, and those everlasting joys of Gods kingdom. The consideration whereof should wean our hearts from these worthless, and( through our corruption) harmful vanities, that we may the better settle them on the means, whereby wee may be assured of those heavenly excellencies: and seeing when they are fastened, and as it were glued unto us with carnal love, they hinder us from attaining unto this eternal happiness; let us either hold these things with such contempt and careless respect, that wee may with ease lay them aside, when wee find that they hinder us in our journey towards our heavenly country: or if they offer to take faster hold, and to entangle us in the snares of sin, so as wee cannot go forward in our course of godliness; let us as the Apostle exhorteth us, cast away every thing that presseth down, and the sin that hangeth 
Hebr. 12. 1.  so fast on, and let us run with patience the race that is set before us, that so we may obtain the crown of glory: for if every man that proveth masteries abstaineth from all things which might hinder him; doing all this to obtain a corruptible 
1. Cor. 9. 25.  crown; how much more should we follow the like practise, to obtain that glorious crown of blessedness, which is uncorruptible? And if, as our saviour Christ hath taught us, we must pluck out our right eye, and cut off our right hand and foot, if they offend us, and by causing us to fall into sin, do hinder us in that Christian course, which would bring us to eternal happiness; because it is better to enter into everlasting life halt, or maimed, or with one eye, then having two 
Matth. 18. 8. 9.  hands, two feet, and two eyes, to be cast into everlasting fire; then how much rather should wee part willingly with these worldly riches, pleasures, and preferments, when by unlawful getting, or keeping them, they will cast us into hell, and for ever deprive us of the joys of heaven? for better it is to enter into these never ending joys, poor, contemptible, afflicted, and full of sorrows, then having abounded in riches, glory, and carnal pleasures, to be afterwards thrown headlong into those hellish torments, and unquenchable flames.  
Secondly, the more we abound with these earthly things 
§. Sect. 7. That the more we abound with worldly things, the greater shall be our reckoning at the day of iudgement.  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 yield a just account to our great Lord and Master at this last audit, if they haue not by faith and repentance whilst they continued here, gotten a general acquittance for all that wherein they come short in this their reckoning. For according to the number of those talents which haue been committed unto us by God, the Lord will require a proportionable increase; and the more gifts we haue received from him, the more glory he expecteth from us; the greater his benefits haue been which he hath bestowed on us in this world, the greater love, thankfulness, and obedience will he require at our hands. So that then it will not serve the turn, that wee return unto our Lord and Master the gain of one or two talents, if wee haue received five, or ten; but they who haue received five, must with them gain other five; and they who haue received ten, must increase them to ten more, if ever they mean to hear that sweet and comfortable saying; Well done good and faithful seruant, thou hast 
Matth. 25. 21.  been faithful in little, I will make thee ruler over much, enter into thy masters ioy. O then what a terrible day will this be to those who cannot make even their accounts, nor yield an 
Qui plurima habet pauper est. Quare● quia debet. Quantum inquis? Omnia: nisi fort judices interest, vtrum aliquid ab homine, an à de● mutuum sumpserit. Senec. epist. 87.  answerable increase to their great Lord and Master, when in the presence of his Saints and Angels, he shall call them before him to give a reckoning? what a day of trembling and fear will this be to those unprofitable seruants, who haue hide their masters talent in a napkin, so as they cannot return 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 shane and confusion of face shall they bee possessed with, who haue received liberal wages from the Lord, that they might be the better encouraged and enabled to do him service, when their judge shall tell them, and their own conscience shall witness against them, that they haue abused this rich bounty of God in the service of sin and Satan, and spent his rich treasures vpon their own lusts? how will they then desire the hills to fall vpon and cover them from their wrathful judge, that together with thē they may hid their reckoning? what would they then give that they had employed their prosperity for the setting forth of Gods glory, and had used all his gifts to the honour of the giver? and because they haue failed hereof, how many worlds, if they had them, would they part with, that they might haue but one day more to live, wherein they might set strait their reckonings by true repentance, and faith in Iesus Christ? But then alas it will be too late, seeing the acceptable time and day of salvation is now past, and now their tears, groans, sorrows, and lamentations, shall be beginnings and parts of their hellish punishments; which if they had been used in time, and improved to the best in this life, would, through Gods gracious and free promises, and the precious merits of Iesus Christ, haue procured unto them certain assurance of the pardon of all their sins, reconciliation with God, and of the eternal inheritance, and never ending joys of his heavenly kingdom.  
But let us for the better cleared of this point insist in the 
§. Sect. 8. That honours, riches, and pleasures do but increase our bills of accounts.  special 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 received honor from God, that they might return honor to him; they are by special privilege made glorious before men, that they might shine before them in an holy example, and glorify God more then others, whilst as precedents of godliness and righteousness, they draw on all their inferiors to a Christian imitation. Finally, they haue been advanced by God to power and authority, that they might in his place, and as his deputies, rule their inferiors, even as the Lord himself would rule, if he were vpon the earth, countenancing the good, and discouraging the evil, rewarding virtue, and punishing 'vice, defending the innocent, and suppressing those who are unjust and injurious, patronizing and maintaining iustice, and discountenancing unjustice, and sin. Of which the further off they haue been from yielding any reckoning in this life, the more straight 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 used all their credit and power to quiter contrary purposes; as for example, if having been honoured by God, they haue dishonoured him, contemning his service themselves, and hindering others who would haue performed it; if they haue scorned religion, and made but a iest of godliness; if they haue made no conscience of swearing and forswearing, cursing and blaspheming; and spent all their lives in riotous and voluptuous living; if they haue not only themselves thus offended God, but haue made their faults scandalous, and their sins exemplary, drawing on their inferiors to the imitation of their wickedness: If being in the place of God they haue ruled and governed, as the divell himself would do if he were in a human shape, discountenancing those who are good, and encouraging those who are evil, punishing virtue, and rewarding 'vice, defending the faulty, and supplanting the innocent, and either for favour, friends, rewards, or respect of persons, upholding injustice and oppression, and overthrowing iustice and right; then shall they haue a most fearful reckoning to make at the day of iudgement, and wish rather that they had lived in reproach and contempt, then that having had all these honours and preferments, they should bee brought to such a dreadful account. 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 hide in a napkin, but that they should put them out to profit and advantage; as when they employ them to the glory of God, in furthering the means of his worship and service, in relieving the poor members of Iesus Christ, and in performing the works of mercy and charity. And therefore in what a fearful estate shall they be at this day, who haue utterly neglected these religious and Christian uses; and contrariwise haue abused their riches, by either spending them vpon their own lusts, in belly cheer, and bravery, or employing them as helps to hinder Gods worship, and to oppress and injure the poor with all cruelty and tyranny? Finally, what a fearful reckoning haue they to make, who haue spent the greatest part of their lives in voluptuous pleasures, as though they had quiter forgotten the end wherefore they came into the world; as in furfetting and drunkenness, chambering and wantonness, game and marveling, playing and sporting; not caring to take any wicked course for the compassing of their pleasures, nor making conscience of any delight, whether it be lawful or unlawful, so it may please their carnal appetite. O what reward can these men expect in this day of the Lord, when their own consciences shall tell them, that they haue spent all their lives in the service of sin and Satan, and in fulfilling the lusts of their own flesh? What account will they then make to their judge, when being demanded how they haue spent their precious time, their strength, and wealth, which in plentiful manner they had received 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 utterly neglected the service of their Creator and continual preserver; spending all their daies either in idleness, or luxuriousness, and wantonness, which they should haue bestowed in glorifying God, and in getting assurance of their own salvation; wasting their strength in obeying their fleshly lusts, which should haue been employed in doing service to their Maker and Redeemer; and bestowing all their riches in superfluous delights, suffering the poor to starve for want of bread to feed them, and of clothes to cover their nakedness.  
Lastly, as the abundance of these worldly things, abused 
§. Sect. 9. That worldly things immoderately loved, ●ncrease their condemnation who thus abuse thē.  through immoderate love, increaseth the reckoning of those who haue had them, so do they also increase their punishments and hellish condemnation, when as they are altogether unable to set strait their reckoning, being called to give their account before their judge. For it is just with God, that those who in this life haue abused the greatest prosperity, should in the life to come endure the greatest misery: that they who are most deeply indebted to Gods bounty for his benefits, should haue the straightest imprisonment, when having riotously and unthankfully spent the Lords talents, they haue nothing to pay: that they who haue most dishonoured God in his own gifts, should proportionably receive the greatest measure of punishment: and finally, that they who having received the most liberal wages haue performed worst service, 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 flamme of Gods burning wrath, shall eternally consume them who haue thus unthankfully abused them; and their burning concupiscence after these earthly vanities, shal but increase the furious heat of those hellish flames, which shall torment them with tortures that are intolerable, and yet endless and everlasting. So the greater honors men haue had in earth, the greater then shall be their shane and confusion, ignominy and reproach, if they haue abused them to 
Wisd. 5. 6. 7. 8.  the dishonour of God, and oppression of his seruants; for the mighty shall be mightily tormented: And he who is Lord over all will spare no person, neither shal he fear any greatness, for he hath made the small and great, and careth for all alike; but for the mighty abideth the sorer trial. To which purpose one saith, 
Gregor. Mo●al. lib. 6. cap. 4.  that the higher a wicked man living in his sins is exalted, the more fearfully shall he be overwhelmed with grievous punishment; for when that which advanced him is vanished, that remaineth which is punished. He who is without desert honoured in the way, shal be damned in the end of his journey; and he who cometh to destruction by the prosperity of this present life, passeth as it were by sweet meadows, into the dungeon of darkness, or place of execution. Thus also 
Luke 6. 24.  those who haue abounded with abused riches, shall in the world to come exceed in punishment; and therefore our saviour pronounceth a woe against them, because already in this world they had received all their consolation: and the Apostle prophesying of this future misery, saith; Go 
james 5. 1. 2. 3.  to you rich men; weep and howl, for your miseries that shall come vpon you: your riches are corrupt, and your garments are moth-eaten: your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire: you haue heaped up treasure for the last dayes. Behold the hire of the labourers which haue reaped your fields( which is of you kept back by fraud) crieth, and the cries of them which haue reaped, are entred into the ears of the Lord of hostes: ye haue lived in pleasure on the earth and in wantonness, ye haue nourished your hearts as in a day of slaughter. So that the greater riches, the greater torments, if either they haue been unjustly gotten, or ill kept; in which respect well may they be called thorns, which not only in this life prick those that hold them, wound them with temptations, and pierce them thorough 
1. Tim. 6. 10.  with many sorrows; but also in the life to come serve as thorns to kindle the fire of hell, and to make it burn with greater heat and fury. Which that we may prevent, let us follow the counsel of the son of sirach; Lose( saith he) or forego 
Ecclesiasticus 29. 10.  thy money, for thy brothers and neighbours sake, and let it not rust under a ston to thy destruction. Finally, those who haue spent their lives in unlawful pleasures, or haue abused those which are lawful, through through their immoderation and excess, either in their delights, or in their love, shall haue their sorrows and torments the more increased at the day of Gods appearing to judge the quick and dead. In which respect our saviour pronounceth a fearful woe against voluptuous worldlings; Woe be unto you( saith he) that are full, for ye shall 
Luke 6. 25.  hunger; woe be unto you that now laugh; for ye shall wail and weep. So the Apostle Peter saith, that they shall receive the 
2. Pet. 2. 13.  wages of unrighteousness, which count it pleasure to live deliciously for a season. And the Apostle james assigneth this as one reason, why the wealthy in the world had cause to weep and howl, in regard of themiseries that should come vpon them, because they had lived in pleasure on the earth, and in wantonness. To which purpose one saith, that look how 
Qu●t fuerint ●blectamenta mala, tot erunt tormenta dira in poena: nam indè punimur undè ma'è delectamur: tranfit voluptas& peccatum remanet. Bernard. meditat. cap. 13. Luk. 16. 19. 25.  many carnal and unlawful delights worldlings haue had in this life, and so many grievous punishments they shal endure when God shall take deserved vengeance on them in the life to come; for thence are we punished, whence we are wickedly delighted; and whereas the pleasure passeth as being momentany, the sin and punishment remain, as being everlasting. An example whereof we haue in the rich Glutton, unto whom Abraham saith, that because in his life he had received his pleasures, being clothed in purple and fine l●nnen, and faring deliciously ever day, therefore he was now tormented in hel torments, and having sinned in surfeiting and gluttony to please his pallet, and carnal appetite, he could not now obtain so much as a drop of water to cool his tongue. So likewise in the whore of Babylon; vpon whom the Lord passeth this dreadful sentence, that in as much as she glorified 
Apocal. 18. 7.  herself, and lived in pleasure, she should proportionably haue so much torment and sorrow given unto her. By which examples let us take warning, carefully avoiding these sweet poisons, which though they bee long before they work, yet shall be most deadly in operation; let us not thirst after this pleasing milk, though it be offered unto us in a lordly dish; seeing in the end it will bring us into that deep sleep of eternal death: and finally let us stop our ears against the bewitching tunes of these sweet singing Syrens, which will make us run ourselves on the rocks of destruction, and to be swallowed up in a sea of misery and perdition which is endless and intolerable.  
Finally, seeing these worldly things immoderately loved, 
§. Sect. 10. The conclusion dissuading from the love of the world; vpon the former consideration.  and overvalued above their worth, do not only in this life bring vpon us so many and great evils, but also in the life to come deprive us of our heavenly joys, increase the bills of our accounts at the day of iudgement, and plunge us into eternal death and condemnation; let us as we tender the salvation of our souls, or fear that dreadful reckoning at the day of iudgement, or would avoid those hellish and everlasting torments, ●eane out hearts and affections from the immoderate love of the world and worldly vanities; for 
mark 8. 36.  what will it profit us to guine the whole world, and lose our own souls? What will it avail us that we haue been honourable vpon earth, and advanced to the chief places and preferments, when as all these momentany vanities being passed as a shadow, we find ourselves inglorious in Gods sight, deprived of the glory of his kingdom, and covered with endless shane& disgrace? what ioy shal we the take to remember, that al men haue crept& crouched unto us, when as we shall be disdained as vile persons, and laughed to scorn as fools, by the poorest and simplest of Gods Saints, yea insulted over, and even despitefully trodden under foot by the ugly, cursed and damned spirits▪ what delight shall we take to think, that we haue sate in the highest places, and haue dwelled in stately palaces, and prince-like houses, when as being turned out of all, we shall be bound hand and foot, and cast into utter darkness, and into the dungeon of hell? what comfort shall we take in our heaps of gold, and great lands and lordships which we haue left behind us; when as we feel by lamentable experience, that we haue by this momentany riches lost the everlasting treasures of Gods kingdom; and haue treasured up a fearful measure of Gods wrath and condemnation, which for ever shall seize vpon and torment us? 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 think of our full tables, and delicate drinks; when as now by most earnest entreaty, we cannot obtain so much as a drop of water to cool our thirst? what will it profit us to haue for a moment enjoyed sweet gardens, pleasant orchards▪ delightful walks, and melodious music, when as now having abandoned us, we are terrified with Gods wrath, and scorched in the unquenchable flames of nel? O then let us remember this in time that we may prevent it for ever; and whilst the Lord giveth us space to make our free choice, let us prefer in our judgements, and seek after withal our hearts and affections, those heavenly and eternal joys, before these earthly and momentany vanities; and so wean our hearts and affections from the love of the world and worldly things, that we do not use any unlawful means for the getting or keeping them; and so hazard the loss of our glorious and everlasting inheritance, and endanger body and soul to those intolerable and never ending torments: and that the rather because after death there is no repentance, nor hope of recovery after some trial and taste of these miseries, seeing out of hel there is no redemption, nor goale-deliuerie out of this prison of utter darkness.   
The end of the second book.   

THE THIRD book, showing AND PROVING, that though the world and worldly things, were in themselves esteemeable, and worthy love: yet not in respect of us, who are pilgrims on earth, and citizens of heaven.  

CHAP. I.  
That we should not set our hearts on the world and worldly things, because we are but pilgrims and strangers on earth.  
having through the blessing of God 
§. Sect. 1. That all the faithful from time to time haue acknowledged themselves pilgrims and strangers.  and his gracious assistance, handled the first general part of this treatise; it now followeth that I proceed to the second: And that as I haue formerly shewed, that the world and worldly things are not much to bee esteemed and affencted in themselves; so I now also prove, that though in their own worth, and in respect of those who are citizens of the world they were of some value; yet not unto us who profess the name of Christ; and that in a twofold respect; first, because we are but strangers and pilgrims on earth; and secondly, because wee are citizens of heaven, and heires of far better hopes. The former may appear by the acknowledgement of the saints and seruants of God from time to time. Of whom it is said generally, that 
Heb. 11. 13.  they confessed that they were strangers and pilgrims on the earth. So the Apostle saith in the name of all the saints, that they 
Hab. 13. 14.  had here no continuing city, but that they sought one to come. And more especially he saith of Abraham the father of the faithful, that he abode in the land of promise as ●n a strange country, as one that dwelled intents with Isaac and I●●ob▪ heir●s 
Heb. 11. 9.  with him of the same promise. Thus jacob both in the behalf of himself and his ancestors calleth the daies of their lives 
Gen. 47. 9.  the daies of their pilgrimage. And holy david in many places 
1. Chron. 29. 15. Psal. 39. 12.& 119. 19.  confesseth the same, both of himself, and his fathers also: We are( saith he) strangers before thee and sojourners like all our fathers, our daies are like the shadow vpon the earth, and there is no abiding. The which as it is manifest by the Scriptures, so also may it be demonstrated by evident reason; for that is to bee esteemed a mans country, where his chief friends and kindred remain, where his living and substance do lye, where he is to spend the most part of his life, where he hath most contentment, and best entertainment. But the faithful haue all their kindred in heaven, saving some few who are pilgrims with them on the earth; for there is not onely their heavenly father, Christ Iesus their elder brother, with all their ancestors who ha●e formerly lived, but innumerable other brethren and sisters, who are together with them children to the same spiritual father; there also they haue their chief treasures and patrimonies, even an inherit●nce undefiled, and that fadeth not away, as the Apostle 
1. Pet. 1. 4.  speaketh; there they are to spend all their lives, saving a few daies in which they are to finish their pilgrimage, which though they were equal to the age of Methuselah, yet were they not so much as a minute in comparison of eternity: Finally, there they haue best entertainment, and most contentment, because there al tears shall be wiped away from their eyes, and there they shall haue mansion houses, inheritances, crownes of glory, and fullness of ioy for evermore; whereas contrariwise the world affordeth them nothing but vain and worthless trifles, uncertain possessions, and unprofitable gifts; and that with the mixture of innumerable miseries, crosses, losses, troubles, discontentments, afflictions, and malicious persecutions. The which is not to be understood of all men generally; for as for worldlings they haue here their city and their paradise; but of the faithful onely, who haue 
Ambros. in Psal. 118. Serm. 3. Phil. 3. 20.  renounced earthly pleasures, carnal lusts, and worldly concupiscence. And( as one saith) he is to be reputed a stranger vpon earth, who can truly say that his conversation is in heaven, who hath his portion in the Lord, who can inwardly grieve that he liveth but too long in this place of pilgrimage and banishment, who is tired with the tediousness of this life, and is glutted& loatheth the length& prolixity of his earthly habitation, it being contrary to his desire,& enforcing him often to cry out, woe be to them that dwell vpon the earth; who feareth not to be dissolved, and if he be, presumeth that he shall be with Christ. He is a citizen of the saints who hath 
Psal. 120. 4. Phil. 1. 23.  laid up his treasure in heaven. For this man departing out of this earthly Egypt, doth not desire to return again, neither doth he fear unrecoverable old age, or the very confines of death. he taketh no care for the building of new barns, for the storing up of his corn; seeing he is here to live the life of a stranger, but being onely rich in fruitful virtues, he gathereth those things together, which neither old age can destroy, nor death take away.  
Now this consideration that we are not in our own country, but remain for a while vpon the earth as pilgrims and strangers, should serve as an effectual reason to wean our 
§. Sect. 2. That this should wean our harts from the world, because we live as strangers in it.  hearts from the love of the world and worldly vanities, and to place them in heaven, and on heavenly joys, which is our own country and place of residence. For, as we know, pilgrims and strangers being traveling in a far country, do not set their hearts on the things which they see by the way, because they are quickly to leave them; but their minds and meditations do wholly run vpon their own country, and their hearts are fixed on those pleasures, profits and preferments, which after their journey is finished, they shall there enjoy for term of life. And therefore if wee bee pilgrims on earth, wee must follow their practise, and not set our hearts on the world and earthly things, because we haue them only in our passage, and the time which wee haue to enjoy them is but very short. For let him who hath enjoyed worldly prosperity the longest time look back, and he shall see, that all which is past is but a dream or shadow, and as the twinkling of an eye in respect of eternity. But all our love and longing must be placed on our heavenly inheritance, where we are for ever to enjoy an eternal weight of glory, and happiness without end. We must use this world▪ not as our country, but as our way wherein wee are traveling towards our heavenly home; and make account to pass through it▪ as the children of Israel promised to go through Edom, without making any stay, or having any commerce 
Numb. 20. 17. Peregrinatio quipp● est vita praesens:& qui suspi at ad patriam, ei tormentum est peregrinationis loc●●, etiansi blandus esse videatur. Greg. epist. ex regist. lib. 10. ind. 4. cap. 70.  or dealing with the inhabitants, more then our present necessities will enforce vpon vs. For( as one saith) this life present is a pilgrimage,& he who longeth and sigheth after his own country, unto him his place of peregrination is a tedious torment, though unto others it may seem a paradise of delight. The world is unto us a dangerous sea, and our life is allotted us as a time of passage, wherein wee may go forward in our voyage, and discover the port of happiness, that with ioy we may enter into it: and therefore let us not desire to be always sailing, and to be still in danger, not onely to bee swallowed up by the surging waves of misery and affliction; but also of the spiritual pirates, who are ready to rob us of Gods sanctifying graces, and to captive and enthrall us in the prison of destruction; and of splitting our souls vpon the rocks of sin, being misled in our voyage by the worlds false fires, and drawn out of the right way by his subtle temptations: but let us rather desire to arrive at the haven of rest, where we shall bee free from all these dangers, and for ever enjoy secure felicity. Neither must wee make account that the places where we now abide, are our homes and habitations; but onely our inns and lodgings by the way, where we are not to lead our lives, but to rest for one night, and so to be gone. To which purpose one saith, that he is a Christian, 
August. Serm. 32. tom. 10.  who being both in his house and country, doth nevertheless aclowledge, that he is in them but as a pilgrim or stranger, and that heaven is his country, where he shall bee an inhabitant for ever, and not a guest for a time. For in truth every one here is a guest and a stranger in his own house; for if he were not so, why doth he not stay in it, but after a short abode passeth away? and if any bee necessary to travel and go away, he is to be esteemed a stranger; let him not deceive himself he is a guest; whether he will or no, he is a guest. Yea, but he bequeatheth his house when he departeth to 
C●ssit tibi locum pater tuus, cessurus es locum filijs tuis. Nec mansurus manes, nec mansuris relinquis. August. ibid.  his children. True, but yet as a guest, who departing leaveth his lodging to other guests; even as it is in the inn, where as one cometh, another goeth away. For thus he doth in his house and earthly habitation, seeing as his father gave place to him, so he is to give place to his sons and posterity; and as himself flitteth, so he leaveth it to them who are also stil in flitting. And as we are to esteem the world our way, wherein like pilgrims we travell towards our heavenly country; so also we are to account the things of this life as necessaries for our journey, and like that provision which wee find in our way when we come to our inn; the which wee cannot carry with us, but leave it where we found it.  
And if we would thus esteem of the world and worldly 
§. Sect. 3. That the world is to be used as a passage, and not a● a place of habitation. 1. Cor. 7. 31.  vanities, then would wee not ouerualue and set our hearts vpon them; but( as the Apostle speaketh) use them as though we used them not: not as places to rest in, or things wherein we take our chief repose, but as a way to travell in, and as necessaries to further us in our journey. For what wise traveler would sit still and loiter in his journey, because he is in a fa●re way, and is not rather encouraged thereby to travell cheerfully to his own home? Who would seat his heart and affections on those delights which he seeth as he passeth by? or though in his travell he may take some pleasure in them, as he goeth by them, yet who in his right wits will so dote on these things, in which he hath not an houres interest, as that he will neglect far better and permanent delights in his own country? Who useth to build when he cometh to his inn? or takes his chief contentment in those buildings which he findeth there already, in his stately and well furnished chamber, his soft lodging, dainty fare, pleasant walks, sweet gardens, and courteous entertainment, seeing the next day he must leave them all, and come to a reckoning for the short time that he hath enjoyed them? As therefore men are wise in their generation in the things appertaining to this life, every one making large provision where he is long to continue, and loving the place best, where he is best provided; and contrariwise contenteth himself with small store where he is to make but a short stay, and loveth lightly that which he cannot long enjoy: so let us lay up our treasures in heaven, and with our treasures 
Resiciat, viator est. Resiciat se& transeat. Non secum tollit, quod in stabulo invenit. August. feria 4. post. Domin. pass. in Psal. 9. Serm. 1. tom. 10  our hearts also, where we are to remain for ever; and not carry them about us in the way, where wee shall surely bee robbed; nor leave them as heire-loomes in the inn from whence we must depart the next morning. Let us like travelers refresh ourselves with the things of this life, and so again go forward on our journey, and with contented minds leave that which remaineth in the inn. For whether we will or no, we must depart and carry nothing with us, because we haue no further interest unto any thing, but for the short time of our residence, and that vpon hard conditions. Another traveler shall come after us and enjoy them, but neither shall he take them away, but as he hath found them there being left by us, so must he also there leave them to be found of those that follow after him. Let us use worldly things as wise pilgrims do their staues, and other necessaries convenient for their journey; so long as they help us forward in our way let us make use of them, and accordingly esteem them; but if they become troublesone hindrances, and cumbersome burdens, let us leave them behind us, or cast them away; according to the Apostles exhortation: Cast away every thing that presseth down, and the sin that 
Heb. 12. 1.  hangeth fast on, and let us run with patience the race which is set before vs. Neither must we do this onely when the things wee carry are of small account, but when they are as dear and precious unto us as our right eye, hand, or foot, as our saviour hath taught vs. Let us imitate the Eagle, which seldom 
Mat. 5. 29. 30.  lighteth on the earth, but when being constrained with hunger, she stoopeth to her prey; and when shee hath fed, mounteth aloft again above the clouds: so let not us suffer our hearts and affections any longer to rest vpon the earth, then we are compelled with our present necessity, but like the true Eaglets of Iesus Christ, let us resort thither where the dead carcase is, and being fed herewith, let us mount aloft in divine contemplation, and haue our conversation 
Phil. 3. 20.  in heaven, as the Apostle exhorteth vs. Finally, as pilgrims and travelers when they are in their journey towards their country, cast away all impediments which might hinder and tyre them in their travell: so let us who like pilgrims are traveling towards our heavenly home, avoid all encumbrances, and carefully abandon all things which might any ways hinder us from attaining to the end of our journey, and from the enjoying that eternal happiness which is reserved for Gods saints in his glorious kingdom. Now there is no like impediment to hinder us in this christian course and passage, to the love of the world and worldly vanities, as I haue already shewed. For they who fall in love with the place of their pilgrimage, will take neither care nor pains in traveling towards their own country; and they who set their hearts vpon these earthly trifles, will by them as by Satans baits, be lead out of the way, and ensnared with sin; so as they will want all power and will to hold on the right course, but will be content for the enjoying of their love to make sale of the eternal joys of heaven, for the present satisfying of their desires; and therefore the Apostle exhorteth all who desire to finish this journey, that they would like strangers and pilgrims abstain from carnal lusts 
1. Pet. 2. 11.  which fight against their souls. For as enemies lying in ambushment do set out booties for the adverse party to prey vpon, which if they seek to seize into their hands, they are presently entrapped, discomfited, and either slain or taken captive; so if we be ruled by our carnal concupiscence, and suffer these worldly lusts of covetousness, voluptuousness, and ambition, to bear any sway in us, then no sooner can Satan set out the booty or bait of riches, pleasures, and preferments, but we shall bee thrust on with a greedy desire to prey vpon them; which we shall no sooner do, but presently we shall fall into Satans ambushment, be lead captive into sin, and so being chained and fettered in his bonds, we shall bee hindered from traveling, or ever attaining unto our heavenly country.  
But the world is not simply a place of pilgrimage alone, 
§. Sect. 4. That we should not seat our heart and affections on the world▪ because it is the place of our warfare.  where we might travell with some quietness and security to the end of our journey; but also a place of warfare, wherein we are assaulted on all sides( as it were in a strange and foreign country) and by all possible means hindered in our spiritual voyage to the holy land. And therefore, as wee haue little cause to seat our hearts and affections on the world, and the vanities thereof, because we can stay here but a short time, and are every day flitting from them; so much less if we consider, that this short time is full of trouble, seeing we are on every side beset with our spiritual enemies. So jacob saith, that the daies of his pilgrimage were not onely few, 
Genes. 47. 9.  but evil also, in respect of his manifold troubles and molestations. And job affirmeth, that man, who is born of woman, 
job 14. 1.  is but of short continuance, and full of trouble. And the Apostle telleth us, that whilst we continue here, we had need to bee always in the complete armor of a Christian, because wee fight not only against flesh and blood, but against principalities, 
Ephes. 6▪ 11. 12.  powers, and worldly governors, the princes of the darkness of this world, and against spiritual wickednesses, which are in high places. Now who would build, and set up his main hopes in the camp, or place of his warfare? who would being rich carry about him his whole substance and treasures, which will but cumber him in his fight, and put spirits and courage into his enemies, to work his overthrow, that they may prey vpon him? So the Apostle saith, that no man who warreth, entangleth himself with the affairs of this life, because he would please him, 
●2. Tim. 2. 4. 5.  that hath chosen him to be a soldier. And if any man strive for a mastery, he is not crwoned, except he strive as he ought to do; and therefore, as he were justly to be esteemed a fool, who being to run a race, would take vpon him a heavy burden, or being to wrestle for a prise, would put on his most costly and rich apparel, to cope with his antagonist and adversary, who being naked, and anointed with oil, is ready to slip out of his hands: so much more foolish are we, if being to wrestle, not with flesh& blood; but with principalities and powers, who are prepared and fitted with all advantages; we come in all our worldly pomp, having fast tied unto us in the bonds of carnal love, our earthly riches, pleasures and preferments, seeing we shall hereby give them means to fasten vpon us, and work our overthrow: or being to run a race, for a garland of no less price, then the crown of eternal glory, do load and cumber ourselves with the heavy burden of worldly cares, or when we are running to turn out of our way, and be content to sit stil, that we may obtain some worldly trifle of small worth, and less continuance. And therefore let us avoid this folly and worldly dotage; and as the Apostle exhorteth us, so run that we may obtain. 
1. Cor. 9. 24. 25.  Let us being to wrestle with such mighty enemies, like him that proveth masteries, abstain from all things which might hinder us, to obtain a crown which is uncorruptible. Let us come into the field against our spiritual enemies, not loaded and encumbered with the burden of worldly trash, tied fast unto us in the bonds of carnal love, which will but disable and betray us into the hands of these foes which seek our overthrow; but let us come armed with Gods spiritual graces, and assisted with the power of his might, whereby we shall be enabled to obtain the victory; that so we may say with the Apostle, I haue fought a good fight, finished my course, and 
2. Tim. 4. 7. 8.  haue kept the faith, from hence forth is laid up for me the crown of righteousness, which the Lord, the righteous judge shall give me at that day; seeing this is promised( as he there affirmeth) not to him alone, but to all them, who obtain the victory in this spiritual warfare; according to that gracious promise; To him that overcometh, will I grant to sit with me in my 
Apoc. 3. 21.  throne, even as I overcame, and sit with my father in his throne.   

CHAP. II.  
That we should contemn the world, and worldly vanities, in regard that wee are citizens of heaven, and heires of better hopes.  
THe second reason, why wee above all other 
§. Sect. 1. That wee might easily contemn earthly things, if we would meditate of our heavenly privileges, and joys. Ephes. 2. 18. 19.  should not much esteem, nor immoderately love the world, and worldly vanities, is, because that as we are pilgrims here, and therfore must necessary leave them in our passage; so we are citizens of the new jerusalem, the kingdom of heaven. So the Apostle saith, that, We having through Christ an entrance unto the Father by one spirit, are now no more strangers and forrenners, but citizens with the Saints, and of the household of God. And speaking of Abraham, the father of the faithful, he saith, that he abode in the land of promise, as in a strange country, and as one that dwelled in tents, who is always ready to remove and flit away; because he looked for a city, having a foundation, 
Heb. 11. 9. 10.  whose builder and maker is God. Neither was this peculiar to him alone, but general to all his children, who followed him in the faith; of whom it is said, That they haue here no continuing city, but that they seek one to come. And the reason 
Heb. 13. 14.  is apparent: for we are citizens and subiects of that kingdom, whereof Christ Iesus is Lord and King; but himself hath plainly  told us, that his kingdom is not of this world, but 
John 18 36.  that he reigneth and ruleth in that kingdom of eternal glory; and therefore whosoever are subiects unto him, they cannot bee free denizens of the world, but citizens of heaven. unto which we might add, that as our Lord and King made but a short stay vpon the earth, but keepeth his court and residence in the new jerusalem which is above: so wee his people and faithful subiects, who are also seruants of his family, yea, members of his glorious body, shall make here but a momentany abode; but after we are departed hence, shal haue in heaven everlasting habitations; in which respect also, as wee are here strangers and pilgrims, so may wee bee rightly called citizens of heaven, and as it were free but guesses of the new jerusalem. Now what can be a more forcible argument to wean our hearts and affections from the world and worldly vanities, then to consider, that as wee are here strangers, and haue no abiding or resting place; so we are subiects and citizens of that glorious kingdom, whereof the Lord himself, and his Son Christ is Ruler and chief sovereign? For who would not contemn a flitting tent, in comparison of a goodly mansion and stately palace? Who would not set light by a poor tenement, which is possessed at the will and pleasure of the Landlord, in respect of a rich inheritance, and a large lordship, in which he hath assurance to him and his heires for ever? Who would be a subject of that kingdom, where the prince and sovereign is but a slave; whereas he might be an esteemed member of a great commanding monarchy? And who would prefer his peddling freedom in a country village for a few daies; before his enfranchizement and privileges in the chief city of the country, which he may haue for ever? And yet all these similitudes are but some little shadows and dark resemblances, to express the incomparable difference between the earth and heaven, the momentany trifles of this life, and those vnualuable and eternal excellencies, which are reserved for the Saints in the life to come. For look how much a monarchy is to be preferred before a molehill, the brightness of the sun, before the dim shining of a glow-worm, and the richest treasures, before the basest pibble ston; and so, and much more are those everlasting joys of heaven, to be preferred before the best things the world can brag off, though it were a long and flourishing monarchy over all the kingdoms of the Earth. It is true indeed, that these earthly things being near unto us, and subject to our senses, do make a flourishing show at the first sight, to those who are still conversant among them, and never knew any thing better; but if in divine contemplation, our minds and meditations could mount aloft, and be but a while exercised in the view and consideration of those incomparable joys, which God hath prepared for his elect, these worldly and transitory things below would seem little and little worth: for as he who is feated on an exceeding high mountain, iudgeth every thing small which he seeth in a low valley; so if our minds were placed in heaven, and our hearts fixed on that divine and endless glory, wee would think the greatest things on earth, as small as motes in the sun, and as smally also to bee regarded; according to the example of the Apostle 
2. Cor. 12. 7.  Paul, who after he had been rapt up into the third heaven, 
Phil. 3. 7. 8.  and had a sight and taste of those unspeakable joys, did in regard of them, esteem the worlds chiefest excellencies, but as dross and dung: whereas now alas these earthly things, though they be small and contemptible, do hid those superexceeding joys of Gods kingdom, from the eyes of those men, who are still poring on the earth, and are never rapt up on high in spiritual meditation, but lye grouelling vpon the ground, spending all their thoughts vpon their worldly affairs. And as a small dish being held near the eyes, hideth from our sight a great mountain; and a little hill or cloud, the whole body of the sun, though it be far bigger then the whole earth: so these earthly trifles being placed near our sight, do so shadow and ouercloud these great and shining excellencies, that we cannot truly behold them, nor rightly judge of their greatness and value. And therfore if wee would view them aright, and haue some true glimpse at least of this divine glory, we must by heavenly meditation let the eyes of our soul mount above them; or else we must remove them further from us, and then they will seem small, and smally to be regarded, in comparison of the incomparable greatness and goodness of those heavenly joys, and everlasting glory.  
It is no marvell if heretofore living in ignorance, wee did 
§. Sect. 2. That the love of the world may well fit an ignorant worldling; but ill ●●seemeth a Christian, who hath assurance of future 〈…〉 nes.  not esteem of these divine excellencies, but preferred before them these worldly vanities, because they were subject to our senses; for there is no desire of that which is not known, and the bright shunshine day is al alike to him, who is stark blind, unto the darkest night. It is no wonder if before we heard of heaven, we esteemed the world as our chiefest Paradise, and worldly things, as the heavenly joys; because every man naturally affecteth blessedness, and desireth that which is chiefly good; which when through his natural ignorance and blindness, he cannot discern, or attain unto; he is ready to place his heart and affections vpon that which is best, in his own knowledge and opinion. But now after that the grace 
Tit. 2. 11. 12. 13.  of God which bringeth salvation unto all men hath appeared, and taught us that we should deny ungodliness, and worldly lusts, and that we should live soberly and righteously, and godly in this present world; looking for the blessed hope, and appearing of the glory of the mighty God, and of our saviour Iesus Christ; it were more then madness, if we should suffer ourselves stil to be transported with worldly concupiscence, and prefer the present satisfying of our carnal desires, before the eternal fruition of our heavenly joys. It is not much to bee marveled at, if children wanting wit and experience, to guide them better, do afaffect childish trifles, and foolish vanities; for as the Apostle saith, When I was a child, I spake as a child, I understood as a child, 
1. Cor. 13. 11.  I thought as a child: and it is counted in them no great absurdity, if they spend their time in idle sports, and prefer an apple before a goodly lordship, and a top and scourge before their patrimony; but when they come to ripe yeeres, it is then expected, that they put away childish things, contemn those toys which before they so much esteemed, and affect things more grave and weighty, as befitteth their age and better knowledge; because having attained unto a more solid iudgement, they easily discern the vanity of these worthless trifles: and so it is not much to be regarded, if worldly men, being infants in knowledge, before Christ Iesus was preached unto them, and the riches and glory of his kingdom manifested, did like children affect worldly vanities, and because they knew no better, took their whole delight in these trifling toys; but now having attained to more ripe knowledge, and having been made acquainted, both with the vanity, and baseness of these worthless trifles, and with the excellency and riches of Gods kingdom, they are to lay aside their childish love, no more taking their chief delight in these momentany vanities& earthly things; but rather to spend their thoughts and meditations, and employ all their labours and endeavours to assure themselves of those incomparable joys of heaven. And as the Apostle speaketh; they are now as obedient children not to fashion themselves according to the former 
1. Pet. 10. 13. 14.  lusts of their ignorance, but to be holy in their whole conversation, as he who hath called them is also holy: knowing that they were not redeemed with corruptible things, as silver and gold, from their former vain conversation, received by tradition of the Fathers, but with the precious blood of Christ. For as there is nothing more unseemly, or that argueth more ridiculous folly, then to see an old man dote after the vanities of youth, and with like heat of affection, following in his age those trifling and regardless toys, which he delighted in when he was a child, as riding vpon a stick, building houses in the dust or sands, and such like childish exercises: and if any should so behave himself, who seeing his great stature, and small discretion, his manly parsonage, and child-like folly, would not judge him either out of his wits, or never in them? so much more ridiculous and foolish is the behaviour of worldlings, who being old in yeeres, remain very babes in their knowledge and affections, and after those rich treasures of Gods heavenly kingdom are discovered unto them, do neglect and contemn them as heretofore, and prefer before them, both in their judgements and affections, these momentany vanities, and earthly trifles.  
whilst we remained in the estate of slaves, and were the 
§. Sect. 3. That it is servile baseness for a Christian who is the child of God, and heir of heaven, to set his heart on worldly things.  devoted vassals of sin and Satan, our base desires did well sort and agree with our base condition; and whilst we were citizens of the world, and children of the earth, it might svit with our place and calling, to affect and desire earthly commodities, and to esteem the riches, pleasures and preferments of the place whereof we were inhabitants, at high rates: but now that God hath dignified us with most royal privileges, and made us of citizens of the world, free denizens of heaven, and of the slaves of Satan, his own children by adoption and grace, yea heires apparent of his glorious kingdom; let us, remembering this high calling, for shane forsake our base desires, not suffering our hearts to he groveling on the earth, wallowing in carnal pleasures, and worldly delights: but raising them up according to the height of our hopes, let us aim at no less then crownes and kingdoms, and these not momentany, and of this world, seeing they are vain and of little worth; but those which are most glorious and eternal in the world to come: for if it be a base and unseemly thing, that a Princes son, for a trifling gain, should spend his time and strength in servile and slavish actions, serving hogs, and playing the skull, or running on atrands at the command of those whom he should command; how much more uncomely and abjectly base is it for us, who are( as the Apostle speaketh) the 
Act. 17. 28.  generation of God, his 
John 1. 12.  sons and children in Iesus Christ, yea 
Rom. 8. 17.  heires of God, and coheirs with Christ, that we should spend our precious time in seeking after contemptible vanities, and be at the service and beck of sin and Satan, for the base hire of these worldly trifles; never thinking of our spiritual preferments, and glorious privileges, but setting all to sale for the present fruition of these momentany toys? Heretofore we were( as the Apostle teacheth us) dead in trespasses 
Ephes. 1. 1. 2. 3. 4. 5. 6.  and sins, and being in this condition it was suitable unto it, that we should be butted in the world, having our hearts burdened and oppressed with the cares of this life, and with the unsupportable weight of these earthly things; but now we are revived with the blood of Christ, and quickened with his death, yea by virtue of his resurrection, God hath raised us up together with him, and hath in Iesus Christ made us sit together in heavenly places, to show unto ages to come the exceeding riches of his grace: and therefore as the Apostle exhorteth 
Coloss. 3. 1. 2.  us, If we be risen with Christ, let us seek those things which are above, where Christ fitteth on the right hand of God; and set our affections on things which are above, and not on things which are on the earth. For if it were a sufficient reason to move Ia●ob to neglect his stuff in the land of Canaan, because Pharaoh promised the best things of Egypt when he came into his kingdom; how much more should it be available to persuade us, unto the contempt of these worldly& worthless vanities, seeing we haue the assured promise of God himself, 
Genes. 45. 20.  that we shal enjoy the best things of his heavenly kingdom when we come unto him? It is observed, that therefore with the Grecians man is called {αβγδ}, to put him in mind, that howsoever he dwelleth on the earth, yet he should still lift up his eyes and hearts towards heaven, that so he might be occasioned to meditate on his Creator, and on those divine joys, and eternal glory which are there reserved for him. And it is further noted, that of all the parts of mans body, the head which is the seat of the understanding, and the place wherein the soul sheweth and exerciseth his chief faculties and functions, is most remote from the earth, and nearest unto heaven; by which fabric and wise placing of these human parts, the Lord would teach us, that we should as little as may be, trouble our heads with earthly cogitations, but rather exercise them continually in spiritual and heavenly meditations: and therefore according both to our name and nature, let us not haue our minds nailed to the earth, and wholly conversant in worldly things; but let us continually lift them up in divine contemplation; and as the Apostle exhorteth us, haue our conversation in heaven, from whence we look for a saviour, even our Lord Iesus Christ: and for as much as they are continually ouer-poised with worldly cares, and necessary employments in the earth; let us daily draw them up, seeing they naturally descend like the peyses of a clock, and exercise them continually in divine and heavenly meditations, that so by their resting on the earth, our course in godliness be not hindered& stayed. whilst we were without Christ, alients from the common-wealth of Israel, 
Ephes. 2. 12.  strangers from the covenants of promise, and had no hope, and were without God in the world, as the Apostle speaketh; it is no marvell if we much esteemed our earthly habitation, and made idols of worldly things, as riches, pleasures and preferments, by setting our hearts and affections wholly on them; for so is this naturally imprinted in our hearts, that there is a God; that when we are ignorant of the true divine nature and essence, rather then we will be without a deity which we may adore, we are ready to serve and worship the basest creatures: but now that in Christ Iesus we which once were for 
〈◇〉 13. 29.  of, are made near by his blood, and are no more strangers and forrenners, but citizens with the Saints, and of the household of 
Ambiant terrena Gentiles quibus coelestia non debentur; concupiscant presentia qui ●●tura non credunt. Matth. 6. 32. 33.  God; let us leave these idols to be adored by the Gentiles, who haue no knowledge of the true God, nor interest in his heavenly kingdom; and let them desire things present, who haue no hope to enjoy Gods gracious and rich promises concerning things to come: and let it be a forcible argument( as our saviour urgeth it) to restrain us from immoderate loving or caring for the things of this life, that the Gentiles who haue no better hopes, seek mainly after these trifles; but let us who haue more knowledge, and better assurance, seek first the kingdom of God and his righteousness, 
Hebr. 13. 5. 6.  seeing we haue Gods infallible promise, that these things, without our carking care, shall in some competent sufficiency be ministered unto vs.  
More especially, seeing we haue assurance of eternal glory, 
§. Sect. 4. That earthly honors, riches and pleasures, are base and of no worth, in comparison of the treasures, glory, and joys of heaven.  and be adopted heires of the kingdom of heaven; let us not in our judgements ouerualue and esteem, nor in our affections and endeavours immoderately love and seek, the vain glory of the world, and these momentany honors and preferments; which befitteth them who haue no hope of better aduancement; but ill-beseemeth us who expect within a while such glory and greatness. And this argument ieremy useth to dissuade Baruch from looking after preferments in the world, because they were momentany and of no continuance. Behold, saith the Lord, that which I haue built will I 
Ierem. 45. 4. 5.  destroy, and that which I haue planted, will I pluck up, even this whole land; and seekest thou great things for thyself? seek them not. And our saviour Christ by the same reason persuadeth his disciples not to aspire ambitiously after worldly superiority and sovereignty, because it better befitted earthly potentates, who had no hope of reigning in the kingdom of God: Ye know( saith he) that they which delight to bear 
Mark● 10. 42.  rule among the Gentiles, haue domination over them, and they that be great among them, exercise authority over them; but it shall not be so among you, &c. So seeing this world is the place of our pilgrimage,& heaven our country, where vnualuable treasures are reserved for us, it is now no time to affect worldly wealth, and abundance of this earthly riches, for as the Apostle teacheth us, it becometh Saints to be so far from embracing& practising covetousness, that it should not be once name 
Ephes. 5. 3.  among them; both because their title is most tickle& uncertain to this earthly trash;& because also they haue sure interest in those vnualuable& eternal treasures which are reserved for thē in heaven. So that it may be fitly said to Christians, as Elisha speaketh to Gehazi; Is this a time to take money, and 
2. King. 5. 26.  to receive garments, and oliues, and vineyards, and sheep, and oxen, and men seruants, and maid seruants? especially when the leprosy of sin accompanieth them, which excludeth us from the society of the Saints, and bringeth in the end eternal death. To this purpose one speaketh fitly: He( saith he) loveth 
August. in joh. 8. Tract. 40.  not his money too much, who loveth God enough, &c. O therefore that we could love the Lord as he worthily deserveth, and so should we love our silver little or nothing: then would our money be only an helpful instrument in our pilgrimage, and not a provoking bait to our concupiscence, which we should use for necessity alone, and not enjoy for delight, &c. use this world, but so as the world doth not fasten on thee; the end of thy coming into it, was not to make any stay, but to pass through it as a place of pilgrimage; thou camest in to go out again,& not to remain: thou art a traveler,& the world is thine inn; use therefore thy money as the traveler in his inn useth his table, cup,& bed, namely as being to leave all behind him, and not to make any stay with thē. Finally, howsoever there may be some show of reason, why ignorant worldlings should set their hearts vpon worldly and carnal pleasures, because they are acquainted with no better delights; yet it is more then sottish madness, for those to dote on them, who haue been enlightened with the knowledge of Gods truth, or haue ever had but the least taste of the heavenly joys, because they are vain and momentany, and these most excellent and eternal. And this argument the Apostle useth to wean our hearts from these voluptuous and sinful pleasures: The night( saith he) is past, and 
Rom. 13. 12. 13. 14.  the day is at hand, let us therefore cast away the works of darkness, and let us put on the armor of light: so that we walk honestly as in the day, not in gluttony and drunkenness, neither in chambering and wantonness, nor in strife and envying. But put ye on the Lord Iesus Christ, and take no thought for the flesh, to fulfil the lusts of it.  
It is true indeed that if the love of God, and the world 
§. Sect. 5. That they who love the world make a sorsciture of their heavenly hopes.  would stand together, if wee could at the same instant place our hearts and affections both vpon heavenly and earthly things; if wee could exceedingly love, and earnestly seek the things of this life, and after be sure to find the glory and happiness of the life to come; if wee could first be citizens of the earth, and afterwards obtain the freedom and privileges of the new jerusalem; there were some reason why we should so much esteem, and with such ardent love affect and seek after these worldly vanities. But the Scriptures haue plainly taught us, that the 
james 4. 4.  love of the world is enmity with God, that wee cannot 
Mat. 6. 24. and  serve God and riches, that wee must 
16. 24.  forsake all, if wee will be Christs disciples; and finally, that as many as belong to his kingdom of grace, and afterward shall reign with him in his kingdom of glory, are 
John 15. 19.  chosen out and separated from the world: and therefore we are put to our choice, whether wee will be louers of God, or the world, citizens of the earth, or citizens of heaven, seeing both will not stand together. For as those who were citizens of Rome, lost their freedom if they became citizens of any other city; so shall we lose our freedom and privileges in the new jerusalem, if we become citizens of the earth. To this purpose one saith, that many by greedy coveting that 
Basil. admon. ad filium spiritualem.  which belonged unto others, haue lost that which appertained to themselves: these worldly things are alienated from us, and our possession is in the kingdom of heaven; and therefore let us take heed, lest by coveting that which is the right of others, we lose that which is our own. It is said of cain, that he built the first city vpon the earth, to show, that he seeketh an habitation and abiding place in this world, who is excommunicate from the communion of Saints, and banished out of our heavenly country. Whereas Abraham the father of the faithful, Isaac, and jacob with the rest of the patriarches, lived in Tents, to show that like pilgrims they were still in removing to their own country, 
Heb. 11. 9. 10.  as the Apostle observeth. And therefore if we would not be like reprobate cain, or desire to imitate these holy patriarchs, let us not settle our affections, and fix our hearts vpon the world, and worldly vanities; but only use them as necessaries for our passage, and contemn them when we find them impediments, or when they come in comparison of Gods spiritual graces, or heavenly joys.  
Which that we may the rather do, let us consider, that all 
§. Sect. 6. That all the faithful haue from time to time contemned the world.  Gods saints and seruants haue gone before us in this holy practise, as precedents and examples: for no sooner were they made partakers of the gifts and graces of Gods holy spirit, and had but some little taste of the heavenly happiness, but presently they contemned the world and the vanities thereof, they were ready to leave all and follow Christ, and even to lay down their lives, for the profession of the gospel. It were endless to name all; some few shall suffice. The Apostle Paul professeth, that he desired to 
1. Cor. 2. 2.  know nothing but Iesus Christ and him crucified; and saith, 
Gal. 6. 14.  God forbid that he should rejoice in any thing, but in the cross of our Lord Iesus Christ; whereby the world was crucified unto him, and he unto the world. Yea he accounted all things 
Phil. 3. 8.  loss, and no better then dung that he might win Christ. So elsewhere he professeth, that he 
1. Thes. 2. 6.  sought not the praise of men, neither of the Thessalonians nor any other. Thus also Abraham at Gods commandement left his own country, and contemned all the profits, pleasures, and preferments which it might haue yielded unto him, in comparison of the land of promise, though he dwelled there but as 
Heb. 11. 9. 10.  a stranger, and had little ioy and comfort in it, but onely as it was a type of the heavenly Canaan. So Moses refused to be called the son of Pharaohs daughter, and was content to abandon all the prosperity which he might haue had in the land of Egypt; and choose rather to suffer adversity with the▪ people of God, then to enjoy the pleasures of sin for a season; esteeming the rebuk of Christ greater riches, 
Heb. 11. 24. 25. 26.  then the treasures of Egypt, and that because he had respect to the recompense of the reward, as the Apostle teacheth vs. Yea david himself though he had all the royalties, profits, and delights, which a kingdom could afford unto him; yet could they not 'allure him to fix his heart vpon them, but only he used them as necessary helps for his journey, remembering that he was but a stranger and sojourner vpon the 
1. Chron. 29. 15  earth, and that his daies were like a shadow which hath no abiding. Finally, no sooner were the disciples of the primitive Church converted to the faith, and had some assurance of their salvation, and some little knowledge and taste of the treasures, glory, and joys, prepared for them in the kingdom of God; but presently they contemned earthly riches, and having sold their houses and lands, laid the price down 
Act. 4. 34.  at the Apostles feet, that there might bee a distribution, to every one according to his need. But above all examples, let us propound unto us our saviour Christs, who by his contempt of the world and worldly things, hath taught us also to despise and contemn them. For being the most glorious and eternal son of God, he did not here in this world seek for honour and sovereignty, yea he refused it when it was offered, and when he 
joh. 6. 15.  perceived that the people sought after him to make him a King, he departed& hide himself in a desert place. And though he were the King of heaven& earth, yet he professeth that he came into the world not to be 
Mark 10. 45.  served but to serve, and that he did not receive 
joh. 5. 41.  honour from men. Yea in his greatest glory which he had amongst men, and when he would make some show that indeed he was a King, it is said that he came 
Mat. 21. 5. 6.  meek and lowly, sitting on an asses colt, having only some of his Disciples spare clothes under him, in stead of rich and kingly furniture. So though he might haue had the riches of the earth at his commandement, yet he contemned abundance, and contenting himself with necessaries only, he gave the ouerplusse to the relief of the poor. Thus we read that certain women ministered to his necessities, that he had not money in his purse to pay his tribute, but was fain to borrow it of 
Matth. 17. 27  a sillie fish, whereas he might as easily haue commanded the seas to haue cast up her treasures and pearls, if he had regarded them. So himself saith, that 
Matth. 8. 20.  the foxes had holes, and the birds of heaven nests, but the son of man had not whereon to rest his head. All which poverty he willingly undertook, that he might enrich us with heavenly treasures; as the Apostle testifieth, 
2. Cor. 8. 9.  Ye know( saith he) the grace of our Lord Iesus Christ, that he being rich for your sakes became poor, that ye by his poverty might be made rich. The like contempt he also shewed of worldly pleasures, spending his time in watching, and praying, preaching, and teaching; in wearisome journeys, and sore travell, accounting it his chief pleasure to please his heavenly Father, and even his 
joh. 4. 34.  meate and drink to do his will. Finally, in all things our saviour Christ humbled himself, setting light by worldly prosperity, in comparison of that glory which was reserved for him with his Father. Whose example we also are to imitate, as the Apostle exhorteth us: Let( saith he) the same mind be in you, that was even in Christ Iesus, who being in the form of God, thought it no robbery to be equal with God: but he made himself of no reputation, and took on him the form of a seruant and was made like unto men, and was found in shape as a man. He humbled himself and became obedient unto the death, even the death of the cross; wherefore God hath also exalted him, and given him a name above every name. O why therfore should wee ambitiously aspire unto honours, seeing the son of God himself was content for our sakes to bee thus abased? Why should the seruant desire immoderately to bee advanced, when his Lord and Master was thus humbled? Why should wee greedily seek after those riches which Christ Iesus the wisdom of his Father contemned; seeing if they had been absolutely good, and worth the having, he who is Lord of heaven and earth, might haue abounded with them? Why should wee dote vpon voluptuous pleasures, seeing our saviour spent his time in painful labours, and attained unto the eternal joys of his fathers kingdom, by traveling in the unpleasant way of troubles and afflictions? In a word, why should wee adore the world as our earthly idol, and set our hearts and affections vpon these momentany vanities, when as all the faithful from time to time, haue by the contempt of them entred into everlasting glory? Why should we dream of having a special dispensation and privilege, above all the rest of Gods faithful children, and think that wee may cleave and cling unto the world and worldly things with our hearts and affections, and yet nevertheless rise to be possessors of that glory, and to enjoy that heavenly inheritance, notwithstanding that all these clogs do hang vpon us, and keep us down; whereas all the rest of Gods children in former times haue by many tribulations entred into the kingdom of heaven; and haue in 
Act. 14. 12.  respect of their heart and affections( though not in regard of the possession) shaken off these cumbersome burdens, and by the contempt of worldly vanities, haue entred into that heavenly happiness, and everlasting glory?   

CHAP. III.  
Of the joys of heaven; that they are ineffable and unconceivable: and of the names and titles which in the Scriptures are given unto them.  
BY that which hath been said it may appear, 
§. Sect. 1. That Christians ought much to prefer heaven before the earth in regard that it is their own country.  both that the world, and the vanities thereof, are of no true worth or excellency; and also that though they were in themselves of some value, yet not unto us, who are here pilgrims and strangers, and citizens and inhabitants of another city and country, even the new jerusalem, and heavenly Canaan. For experience teacheth us, that though men in their travails do pass by lands and kingdoms much more rich, fruitful, and pleasant then their own; yet because they haue neither interest, nor abiding in them, they prefer before them their own home, and take their chief delight in seeing( as we say) the smoke of their own country, because there is the place of their residing, wherein they haue their part and share, of all the commodities and delights which it affordeth, for the maintenance and preservation of their lives. And we know that this propriety maketh poor men also in the same country, to take more comfort and pleasure, in their own houses, though thatched, and ill furnished; and in their own gardens, fields, and orchards, though they are rude, disordered, and unpleasant, then in those who appertain unto other men, though never so curious, artificial, and delightful. In which respect though the things of this life were to bee preferred before those of the life to come; yet by the same reason wee should little regard them, in comparison of the other, because we haue no right, interest, and inheritance in them, but only pass by them, and use them as helps, whereby wee may the better be enabled to attain unto our journeys end, and haue the other reserved for us as our patrimony, which wee shall hold for the term of that life which shall be endless and everlasting. But as men having propriety unto those things which are most excellent, and by infinite degrees to be preferred before such things as belong unto others, do in comparison of their own possessions basely esteem, and easily contemn that, unto which they haue no right and title; as the French man or Italian having goodly inheritances in their own countries, may easily despise the deserts of Arabia for their barrenness, and the northern climbs almost inhabitable, by reason of their extreme could: so this being our case, and we having a country most rich, most glorious, full of all goodness and blessedness, it may bee a thing easy for all those who consider of it, to contemn and set lightly by this earthly desert, and to prefer before it our heavenly country, much more then the children of Israel preferred the fruitful land of Canaan, before that waste and desert wilderness, through which they had traveled towards their own country. But for as much as men in the world do so much ouerualue this place of their pilgrimage, and lightly esteem of our heavenly habitation; delighting themselves here as in their paradise, and mourning& fearing to depart unto their own home, as though it were the place of their exile and banishment: and seeing all this love of the one, proceedeth from a supposed excellency, and this dislike or loathing of the other, from a false conceit, that by our change, our state shall be impaired, and we in worse case then wee were before; which can proceed from nothing but from gross ignorance, or pagan-like infidelity, whereby either we know not what ioy and happiness is prepared for Gods saints, or do not beleeue that wee shall haue our part and interest in them; therefore as I haue already shewed the base worthlessness, and vain unprofitableness of worldly things, that we might be freed from that deluding opinion which doth bewitch us with their love: so now for conclusion of this book, I will also entreat of the divine excellency of our heavenly joys, that having some knowledge and taste of them, we may be ravished with their love, and in comparison of them, and the means of attaining unto them, lightly esteem and contemn these worldly toys, and trifling vanities.  
Wherein my purpose is to avoid curious and frivolous 
§. Sect. 2. That it is impossible to describe the joys of heaven in any perfection.  questions, which as they haue no use or profit, so no true ground out of Gods word; and to content my sel●e with that which may be said of these heavenly joys, either directly out of the Scriptures, or may by necessary consequence be gathered from these infallible testimonies. The which because they speak sparing in this argument, in respect of the glory and greatness of these surpassing joys; therefore I would admonish the reader, that he do not expect any full or perfect description of them, seeing this is altogether impossible, either to me, or any other living, whilst wee remain here in this place of our pilgrimage, as being a secret which is not to be revealed by discourse, but by experience 
1. joh 3. 2.  and fruition. For so the Apostle John plainly affirmeth, that we are now the sons of God, but yet it doth not appear what 
1. Tim. 6. 16.  we shall be; and the Apostle Paul saith, that God dwelleth in the light which none can attain unto, whom never man saw, neither can see. Of which our insufficiency in comprehending these heavenly mysteries, diuers reasons may bee rendered: first, because the Lord would haue the full and perfect knowledge of these divine excellencies concealed, to exercise hereby our faith, love, obedience and patience; for he would haue us whilst we continue here to live by faith, and not by sight, to seek after these joys vpon his word, though wee haue no distinct and sensible knowledge of them in ourselves; to do our work and perform our duty as well for love to himself, as for the reward which we are to receive, and having done what he enjoineth us, wholly to refer the wages to his own bounty. Whereas if there were a clear and distinct knowledge of those heavenly excellencies, and surpassing joys in every one of us, it were not thanksworthie to be a christian, neither had we any occasion of approving our faith, love, and willing obedience unto God, seeing they would ravish us with their beauty and excellency, and make us respective of our duty, if not for love towards God, yet at least for the reward sake. And this cause the Apostle Paul seemeth to intimate, where he saith, that he was taken 
2, Cor. 12. 4.  up into paradise, and there heard words, which could not again be spoken by him, and which were not lawful for man to utter; as being secrets of State, the knowledge whereof was appropriated to those who were admitted citizens& free burgesses of that glorious kingdom. Another cause may bee our imperfection in knowledge, which is a fruit and punishment of our sin, accompanying us as long as wee continue in this life. For the Apostle telleth us, that wee know but in part, 
1. Cor. 13. 9. 12.  and see as through a glass darkly: and that to see face to face, and to know as we are known, is reserved for the life to come. So that when we haue sought out as much as wee can these inscrutable and hidden mysteries, we may cry out with job; 
job 26. 14.  Lo these are part of his ways; but how little a portion hear wee of him? and who can understand his fearful power? Neither need this to seem strange unto any, if wee do but consider that our knowledge and understanding hath received so great a maim by▪ our original sin, that wee are ignorant for the most part of the things appertaining to this life, knowing them not in their true nature, forms, and essence, but onely in their figures, qualities, and properties; and that not by a present, immediate and clear understanding, but onely by sense, observation, induction, and experience. In which respect it is impossible to make a blind man by descriptions clearly to know the nature of colours, and to conceive of the brightness of the sun, because he wanteth▪ those organs and instruments of knowledge which should convey it to the common sense, phantasy, and understanding: or to make a man perfectly to conceive of the sweetness of honey, and the delightful odour of a rose, who wants those senses of taste and smelling. And this reason the author of the book of wisdom plainly expresseth: Hardly( saith he) can we discern the things that are vpon 
Wisd. 9. 16.  earth, and with great labour find wee out the things that are before us; and who then can seek out the things that are in heaven? To which purpose another saith, that it is not for us in this 
Bernard. supper Cantica, Serm. 38.  time of ignorance, whilst we remain in our earthly bodies, to mount into the clouds, to pierce this fullness of light, to break into this bottomless profundity of glory, or to dwell in this vnapprochable brightness: for this is reserved for our last day, when we shall be presented unto God, glorious, and without spot or wrinkle; for how shall wee see God in his glory, and behold the beautiful brightness of his heavenly habitation; seeing our understandings are so blinded with ignorance, that we do not know ourselves, nor in any perfection conceive what our own souls are, which is the chief part of our essence and being? Finally, it is impossible till we come to heaven, and haue our understandings enlightened and enlarged by him who first made them, that we should conceive, and comprehend these joys in regard of their greatness, and surpassing excellency; for as our weak eyes cannot behold the sun, but it presently dazzleth them, and if they bee not turned away maketh them blind, because this too excelling object corrupteth the sense: so our weak understandings cannot possibly conceive and comprehend the glorious brightness of these heavenly joys; and if above their reach and capacity they attempt it, they are presently surcharged with their glory and greatness. And the reason hereof is clear and evident; for seeing this glory and happiness consisteth principally in the vision and fruition of God, who is infinite and incomprehensible; therefore it is as impossible in this life for any man to comprehend them, as to contain the ocean in the shell of a nut. To which purpose one saith, what this eternal glory is, with 
August. tom. 10. Serm. 1.  what rich treasures this heavenly kingdom aboundeth, and with what glorious brightness it shineth, it cannot bee expressed, but is rather with praises to be admired and magnified. But yet though this heavenly glory cannot be fully expressed, it is not wholly to be pntermitted, though it cannot be portrayed( as it were) in lively colours, yet it is not to be left vnshadowed; for seeing wee know but in part, 
Nec ideo tamen debeo tacere, said dicere quantum valeo, quia dicere qua●tum volo, non valeo. August. lib. medit. cap. 18.  therefore as it is not fit to comprehend the whole; so neither to omit and let that part pass which wee conceive: and seeing the holy ghost hath in many places of the Scriptures in some dark maner shadowed this glory, and given us a taste of these joys, we must not neglect it because wee cannot haue our full draft; and because we cannot comprehend as much as we would, we must not slightly overpass that which we can: considering that God hath purposely granted us a sight of these first fruits, that we may more heartily long after the whole harvest, and hath in his holy word given us a taste of this happiness, that we may use all possible means to come unto this fountain of glory, where we may drink our fill, and hath given us liberty both to think and speak of the joys of his kingdom, according to our measure and proportion, though we cannot fully conceive them; even as we haue liberty to think and speak of his own infinite majesty with respective reverence, although he be ineffable 
Numb. 27. 12. 13.  and incomprehensible. As therefore Moses for his sin was not suffered to enter into the land of promise, and so to take a particular view of every part of the earthly Canaan, and yet was permitted to go to the top of mount Abarim, and thence to take some general sight and notice of it; so although we by our sins haue the eyes of our understandings so dimmed, that we cannot clearly and distinctly behold the glorious beauty of the holy land; yet let us take some such general view as the Lord in his word revealeth it unto vs. And as those who cannot behold the sun shining in his full brightness, attain unto such a sight of it as they are capable of by looking vpon it, or rather the image and resemblance of it, in a standing pool, or dish of water; so though we cannot see these glorious joys in their own perfect beauty, because our understandings would bee astonished and confounded; yet let us as it were by reflection discover them as well as wee can, in some earthly shadows and resemblances. Onely as one exhorteth, let us not curiously 
Certè ex men●mo scire quaerat quod me nescire scio, nisi fortè vt nescire discat, quod sciri non posse, sciendum est. August. de symb. ad catechum. lib. 2. cap. 12. §. Sect. 3. What the joys of heaven are, and what names and titles are in the holy Scriptures given unto them.  seek out that, which the Apostles themselves could not fully express; neither let any man desire to know of me that, of which I haue this onely knowledge, that I know it not; unless he would learn to bee ignorant of that, which wee ought onely thus far to know, that it cannot be known of vs.  
First therefore that we may haue some small glimpse of this glory, we are to know, that this kingdom of God, and joys of heaven, is nothing else but that chief happiness and supreme felicity, which the holy Saints, who haue faithfully served God in this life, shall eternally enjoy with God himself, and his son Christ, in the life to come; whilst being freed from all worldly evils and miseries, they do communicate in all the heavenly happiness, and unspeakable blessedness prepared for them, especially in the fruition of God, who being infinite in all perfection, shall bee all in all unto them. Which joys, that we may the better conceive of, let us first consider of the names, titles, and epithets, which in the Scriptures are given unto them; and afterwards speak, according to the measure of knowledge revealed unto us, of the parts thereof. Concerning the former, wee haue of them great variety in the book of God▪ whereby both the great excellency, perfect sufficiency, incomparable glory, ravishing delight,& eternal felicity of this heavenly glory is implied and signified. The greatness and excellency of this eternal blessedness is noted, when as it is called a 
Matth. 25. 34. Luke 12. 32.  kingdom, seeing there is no riches, glory, or pleasures which a Kingdō affordeth not: and lest we should conceive that it yeeldeth no better treasures, honours and delights, then earthly kingdoms do, it is called the 
Matth. 7. 31.& 18. 3.  kingdom of heaven: to note unto us, that as far as heaven exceedeth earth in largeness, stateliness, height and beauty, so much the privileges and royal prerogatives of this heavenly kingdom, exceed the earthly in greatness and in glory. Yea, it is called also the 
Acts 4. 22.  kingdom of God, to show unto us, that it is absolute in all perfection, and as far above earthly kingdoms in majesty and true felicity, as the King of Kings excelleth the petty Princes of the world. In the same respect it is called the 
Apoc. 3. 12.  new jerusalem, and the city of God: to signify, that it is the place which God hath specially chosen, the metropolis, or chief seat of his boundless empire, and, as it were, the court of the great King, where our Lord and sovereign, who is omnipresent, and filleth heaven and earth, doth keep his chief residence, and therein manifest his glory and greatness. And therefore look how much the chief city of the kingdom, and the Princes royal court do excel in riches and glory, the poorest and remotest country village: and so, and much more doth this heavenly city, and court royal of the King of Kings, excel all worldly empire and dominion. The perfect sufficiency of these heavenly joys is also noted by the names which are given unto them; for they are called a 
Apoc. 7. 17.& 21. 6.  lively fountain, and the well of the water of life, of which, whosoever drink shall never thirst: to show unto us, that as he who hath an ever springing fountain, can never want water; so he who is once possessed with these heavenly joys, hath always sufficiency of all glory and goodness. And in the same respect they are called 
Psalm. 83. 5. Apoc. 19. 9.  blessedness and felicity: unto which is required the confluence of all perfections, full contentment, and the fruition of our summum bonum▪ and chief happiness; so that where blessedness is, nothing is troublesone, nothing wanting, but all good things are present in possession, which the hart of man can desire and wish. The incomparable glory likewise of this heavenly happiness, is lively signified by the titles and similitudes whereby it is described; for it is called the majestical 
Apoc. 3. 12.& 7. 15.  temple, wherein our great King vouchsafeth his glorious presence, and is continually praised and magnified, by many millions of his heavenly choristers, and holy seruants: it is called the throne of God, whereon he sitteth, whilst he reigneth and ruleth over all his creatures, and whereon he vouchsafeth to allow 
Apoc. 3. 21.  us a place to sit together with him. Finally, it is called a crown, to show, that it is full of glory and majesty; and lest wee should think it a crown gotten or possessed with tyranny and injustice, it is called a 
2. Tim. 4. ●.  crown of righteousness; and lest we should fear, that like earthly crownes, it should be subject to change and alteration; it is called a 
1. Cor. 9. 25.  crown incorruptible, which cannot be taken from us; and a 
james 1. 12. Apoc. 2. 10.  crown of life, and therefore not to bee left or lost by death; and lest wee should imagine that it is a copper crown, base and of small value, it is not onely said to bee a glorious crown, but a 
1. Pet. 5. 4. Wisd. 5. 16.  crown of glory, and of beauty. Yea, it is called 
Rom. 9. 23.  glory itself, to note unto us, that nothing in heaven or earth can be more glorious. Thus also the ravishing ioy of this glorious kingdom is plainly noted by those titles and similitudes which are in the word of God ascribed and applied unto it: for it is resembled by a great 
Apoc. 19. 9.  feast and banquet, where nothing is to be found but mirth and gladness, yea to a 
Matth. 22. 2.  marriage supper, which exceedeth all other feasts in ioy and delight. It is called 
2. Thes. 1. 7.  rest, wherein being freed from our labours, we shall wholly give ourselves to pleasure; and that not an idle rest, which is more tedious and loathsome, then business and employment, but a rest which comforteth and 
Act. 3. 19.  refresheth us, being spent in glorifying God, and in singing praises to him, who is the author of all our welfare. So it is called 
Psal. 16. 11.  fullness of ioy, to show unto us, that we shall haue our harts fully satisfied with those pleasures,& that there shal be no part of us empty and voided of delight. And the swift 
Psalm. 36. ●.  flowing river, and torrent of pleasure: to note that they are like a stream, which having an indeficient and euerspringing fountain, the God of all ioy and comfort, can never become dry; and that we shall be wholly carried and transported by their love, like a little boat in a swift current. Yea, and as though there were nothing now in earth fit to resemble the greatness of this heavenly ioy, it is called 
Luke 23. 43. Apoc. 2. 7.  Paradise, which was that place of all ioy and happiness, and that garden of pleasure and delight, in which our first parents were placed in the state of innocency. And as though this temporary and finite happiness were not enough to express this eternal and unspeakable glory, it is called the 
Matth. 25. 21.  ioy of our great Lord and Master, King of heaven and earth: to show unto us, that seeing it is his ioy wherein he delighteth, it must needs like himself, be infinite and eternal. Finally, the perpetuity and everlasting continuance of this heavenly happiness, and ineffable glory, is plainly signified by those names and titles, which in Gods word are ascribed unto it. For it is called a 
John 14. ●. 2. Cor. 5. 1.  mansion and dwelling house, wherein we are to remain, and continually to inhabit in our own country, and is herein opposed to our earthly tents and tabernacles, out of which wee are still flitting and removing. It is called, not a tenement at will, to be possessed and left at the landlords pleasure, but 
1. Pet. 1. 4.  an inheritance▪ not like unto our earthly patrimonies, which in a short time are taken away from us, or we from them, but an inheritance immortal▪ undefiled, and that fadeth not away. In which sense also it is called an 
1. Pet. 5. 4.  incorruptible crown, which cannot perish; a 
Apoc. 21▪ 6.  fountain of life, which is never dry; 
John 3. 16.  eternal life, which is subject to no mortality or end; 
Matth. 6. 20.  uncorrupted treasures▪ which neither can perish, nor be stolen away; a 
Heb. 12. 28.  kingdom which cannot be shaken with any violence; and 
1. Pet. 5. 10.  eternal glory, which neither hath any limits, nor knoweth end. Seeing therefore names wisely given do signify the nature and properties of the things name, how unspeakable and infinite are these joys of heaven in all goodness, glory and happiness, which the wisdom of God himself hath imposed all these names vpon, as knowing that no one, or few of them, are sufficient to express, or so much as darkelie to resemble their infinite perfection,& surpassing excellency?   

CHAP. IIII.  
Of the happiness of the soul in the joys of heaven, and wherein it consisteth.  
AAnd thus we see in part, the excellency of these 
§. Sect. 1. That all defects and wants in the soul shall be perfectly supplied.  heavenly joys, by the names and titles which in the Scriptures are given unto them. Now we are to speak of the parts of these joys, which are principally two: the first is the absence of all evil, the second is the presence of all good: for when we haue freedom from all those evils which trouble us, and haue the fruition of all good things which may comfort and delight us, then, and then alone, can we truly bee said to haue attained unto blessedness. The former of these the Grecians signified by that name which they gave unto it, as though he alone were blessed, who was exempted from 
〈◇〉 dictum scribit {αβγδ}  the power of fate and death, and freed from all miseries and calamities; the other the Hebrew name implieth, for being a word in the plural number, it signifieth( as the learned Hebricians observe) that there onely is true blessedness, where there is a plurality and confluence of all good. Seeing therefore the Scriptures plainly teach us, that whosoever attain unto these heavenly joys shall be truly and perfectly blessed; from hence it followeth by necessary consequence, that all those who shall be partakers of these joys, shall also be perfectly freed from all evils which might any way hurt or molest them, and also fully replenished with all manner of good, which may benefit and delight them. For there( as one saith) is infinite ioy, mirth without mourning▪ health without sickness, a pleasant way without labour▪ 
August. Soliloqu. lib. cap. 35.  light without darkness, life without death, all good without any evil. Where youth never waxeth old, where life knoweth no end, where beauty never decayeth, where the fire of love never cooleth, where health never is enfeebled, where ioy never decreaseth, where grief is never felt, where groans and lamentations are never hard, where nothing sorrowful is ever seen, where ioy still aboundeth▪ where no evil is ever feared, because there our chief good is enjoyed, which is to behold the face of our God, who is infinite in all virtue and perfection. whosoever then is a citizen of this new jerusalem, and made partaker of this heavenly happiness, he shall be perfectly freed from all those evils, with which this frail life is so much molested, and endued with al good, and enriched with all blessings and benefits, of which in this world, we are so destitute and naked. Now the evils unto which in this life wee are subject, are either privative, consisting in the absence of those things which are good; or positive, consisting in the presence of those things which are evil; and both these respect, either the soul, or body alone, or the whole person. The defects and wants in the soul in this life are diuers: as first, the want of knowledge in the understanding, whereby we might know God and his will, that we might obey it, and ourselves also; which we were endued with in our creation, but lost it by the fall of our first parents. unto which we may add the want of conformity in our wils to the perfect will of God, the want of strength and ability in our memories to remember that which is good,& that which God revealeth unto us concerning himself, or his will. And finally, the want of Gods image, chiefly consisting in wisdom, righteousness and holinesse; which is utterly defaced by our fall, and these excellent graces of God clean blotted out. All which, as they are in part renewed by our regeneration in this life, although it be in great weakness, imperfection, and corruption; so shall they bee perfectly restored( and that in far greater excellency, then they were in our creation) in the life to come. For then shall wee perfectly know God, and know ourselves, according to that measure of knowledge which a creature is capable of; then shal our wils be so perfectly conformable to the will of God, that we shall take our chief delight to serve and please him; then shal wee remember all his mercies and goodness, especially those which concern our creation, redemption and glorification, that we may laud his name, who hath been so gracious unto us: in a word, then shall the image of God be perfectly renewed, and wee shall bee endued with all true wisdom, holinesse and righteousness, as we shal more clearly declare hereafter.  
And as al the defects of the soul shall be supplied; so are 
§. Sect. 2. That the soul shall be freed from all corruption, and first, the ●nderstanding from ignorance and cur●●sitie.  there many evils and corruptions, from which it shall bee delivered: as for example, the understanding is exceedingly blinded with ignorance, so as wee naturally neither know God nor ourselves, what is true happiness, nor the means to attain unto it. And as we are as blind as moles in spiritual and heavenly things, so wee haue little knowledge in things natural and civil; and yet such is our folly, that though in these main points, the knowledge whereof is necessary to salvation, we are so blind and ignorant, that our whole life were too little and too short, to bee employed in the searching out of them, yet are we ready to neglect these, and to spend our time in the discussing of curious questions, of which the end of knowing, is only to know them, they having no further use or profit. But in the kingdom of heaven we shal be freed, both from this ignorance and curiosity; for we shal be endowed with the knowledge of God, and in him we shal know al things; and therefore our curiosity also shal ce●se, as being needless, seeing we shal be fully satisfied with al wisdom and knowledge, as it shal better appear hereafter. Now if in this life ignorance be such a grievous burden, that men who haue so much sense as to feel their misery, are content to spend their whole time, and even to consume their strength, that they may be eased of it; and if Philosophers haue been so ravished with a dim spark of knowledge, which was first kindled by the light of nature, and after blown vpon, and increased by their own labour and industry, that in comparison thereof they haue contemned al the riches, pleasures and preferments in the world: and if we Christians illuminated by Gods Spirit, take such ioy and comfort in our knowledge, which is but in part; whereby we see darkly as through a glass, that we deservedly prefer it before al the world and the vanities thereof; how shal we then rejoice, when being admitted into these heavenly joys, the scales of ignorance shal fall clean from our eyes? how shal our hearts be cheered, when being delivered from this Egyptian darkness, we shal in this heavenly Goshen, haue the light of knowledge& truth clearly shining about us, having not the least mist or cloud to hinder our sight, from beholding the brightness of Gods goodness and glory? and if such a small spark of this knowledge, be so pleasant and delightful, what will it then be when this light shal be so increased, that it shal match the sun in his full strength? if our darkness 
1. Cor. 13. 1●.  and dim sight, as through a gl●sse be so esteemable, what shal that be, when we shal see face to face?  
So also our wils shall in the life to come be freed from all 
§. Sect. 3. That our wils shall be freed from their perverseness, and be made conformable to the will of God.  evil, and that both in respect of their impurity and corruption, and also in regard of their impotency and imperfection▪ In this life they are perverse, stubborn, and rebellious; most backward to any thing which is good, and prove unto all evil, and in stead of conformity between them and the will of God, there is such flat opposition and repugnancy; that the very knowledge of that which God requireth, is a sufficient motive to make us will the contrary, and his prohibitions set a marvelous edge on our appetites to do that which we know he hath forbidden: but in the life to come 
Rom. 7. 8.  all this corruption and perverseness of our wils shal be taken away, and they being made wholly conformable to the will of God, shal not will any thing which is evil and sinful, but that only which is just, acceptable, and pleasing in his sight: yea then all our desire shall be to glorify God, to praise and serve him, not as we do here, with great reluctation, conflicts and oppositions, but with a full and perfect consent, freely, and with much more alacrity and cheerfulness, then ever we took in following our own lusts and the pleasures of this life; so that as our saviour Christ speaketh of himself, it shall be more pleasing unto us then our meate and drink, when here we are most an hungered, to do the will of our heavenly 
John 4.  Father. And that which ought chiefly to comfort us, our wils shall be most free, but yet inclinable onely to choose that which is good; like the will of God himself, who though he most freely willeth, yet he never willeth any evil, his will being the perfect rule of all Iustice; so that we shall not only not choose any evil or sin, but not haue any inclination or ability to make such choice, both because our sanctification shal be then most perfect, which is now imperfect and onely begun; whereof it will come to pass that we shal haue a perfect hatred of sin, and a perfect love of righteousness and holinesse; and also because our wils shal never be forsaken of God, and left to themselves, but shal always be so effectually, and powerfully ruled and governed by the most wise and just will of God, that it shal not be possible for them to err, or to digress any whit out of the way of iustice and truth. In which respect our will shal not be like unto Adams, arbitrary to good or evil, or mutably and changeably good; but like Gods will, most immutable and constant in al goodness, righteousness and holinesse, so as it shal be altogether impossible unto us, either to will that which God nilleth, or to nile that which he willeth: the which immutability in goodness, shal not then be grounded on our own strength and abilities of nature, for then had we cause justly to fear, that we might like Adam be again circumvented by Satans subtleties; but it shal haue this firmness and immutability from Gods eternal love and election, which is immutable, and on his gracious and never failing promises, which( as the Apostle saith) are Yea and Amen, subject to no change or alteration: for he who hath promised that our joys shal be eternal, hath consequently undertaken to preserve us from falling into any sin, which would cut off our happiness,& ruin our ioy. To this purpose one of the ancients speaketh no less excellently then fitly; The first free will( saith he) which was given to man, when he was first created in righteousness and holinesse, was that he was able not to sin, but withal that he could also sin if he would: but our free will in heaven shal be much more powerful then this, in that it shal haue no power to sin; but this shal be the gift 
Sicut prima immortalitas fuit, quam peccando Adam perdidit, posse non mori, nouissima erit non posse mori: ita primum liberum arbitrium posse non peccare, nouissimum non posse peccare. August. de civit. Dei lib. 22. cap. 30.  of God, and not by the power of our natural faculties: for it is one thing to be God, and another thing to haue participation and communion with God: for God in his own nature cannot sin; but he who is partaker of God, receives this power from him, that he cannot sin, &c. For as the first immortality which Adam lost by sinning, was to be able not to die, but his last shal be, not to be able to die; so the first free will was, to be able not to sin; but the last free will shal be, not to be able to sin; for our willing of righteousness and holinesse, shal be alike vnloseable with our felicity, &c. The other evil from which our wils shal be freed, is, impotency and inability, to effect that which they will; for in this life although they do with al earnestness desire many things; yet they are not able to achieve them, because they are not agreeable and conformable to the will of God, and therefore he crosseth and frustrateth them: but in the life to come they shal be effectual and powerful in achieving whatsoever they desire, because they are in al things agreeable and subordinat to the will of God, and consequently do most surely attain unto their ends; seeing there is no power in heaven or in earth, which is able to cross and defeat the will of God, his will being most wise and immutable, and his power omnipotent and vnresistable. To which purpose the same Author( as 
August. de Spiritu& Anima. lib. cap. 64.  it is ascribed unto him) saith, that because our wils are one and the same with Gods will, therefore we shal be after a sort omnipotent, in bringing our wils to pass, as God also is omnipotent: for as God can do whatsoever he will do by himself, so shal we do whatsoever we will do by him, because we shal will nothing else, but that which he also willeth, and he also willeth whatsoever we will and desire, and whatsoever he willeth that must necessary come to pass; seeing he is most powerful and omnipotent to effect his will. Now if worldly Princes and potentates account it a chief part of their regal happiness, that they may haue their wils; though in truth they are as often crossed herein as inferior persons, partly through the repugnancy and opposition of their own passions and desires, and partly through the discrepancie and contrariety of their state affairs, and of the things themselves which they desire to effect:& though when they haue their wils they receive thereby little comfort and contentment, because oftentimes being lead by passion, they are opposed to the revealed will of God, reason, and even the light of nature, which worketh in them both afore and after their wils are accomplished, grievous conflicts between their will and their conscience, terrors, fears, and many troubles of mind: how infinitely more happy shal the poorest Saint of God be in the kingdom of heaven, when in al things which they can desire they shal haue their will, without any cross or opposition; and it being wholly conformable to the will of God, and to the rule of holy reason, shal also haue in accomplishing of it, ioy, peace and full contentment, not only because it is done, but also because God and their own reason and conscience approve the doing of it?  
The like also may be said of our memories, for whereas in 
§. Sect. 4. That our memories, and consciences shall haue in them no imperfection or corruption.  this life we cannot imprint in them any good thing, but presently it will be blotted out, nor blot out any ill thing once written, but that our corruption like aqua fortis will do out the liturature and stain, and so renew it, that it will again become legible; in the joys of heaven we shal be freed from this corruption; and our memories shal become faire tables of such an holy making, that they will easily receive the writing and impression of Gods will, imprinted in them by the finger of his Spirit, never again to be blotted out; and contrariwise will not by any possible means, receive the print or impression of any evil, but whether it be sin or punishment it shal utterly be done away and forgotten, so far forth as the remembrance thereof would bring unto us any vexation or discomfort: for howsoever we shal forget both our sins and miseries, as they haue been dishonourable to God, and causes unto us of grief and sorrow; yet shal we so far forth remember them, as they may make us in al love and thankfulness to laud and magnify our gracious God, for his merciful and marvelous deliverance of us from all these evils: and therefore( as it is distinguished) we shal be mindful of our passed 
August. de civit. Dei. lib. 22. cap. 30.  evils in respect of our rational knowledge, and faculty of understanding; but utterly forgetful of them in respect of our sense, feeling and experience: even as we see the skilful physician knoweth al diseases of the body in his skill and theory; but in respect of his own sense and experience, is ignorant of al those, which he never suffered. Finally, our consciences in the fruition of these heavenly joys shal be freed from al their corruptions, unto which in this life they are subject; as from their impurity, stupidity and sleepines; or their terrible accusations, horrors, and fears; and being full of ioy and peace, in regard that al our actions and endeavours shal be most holy, righteous, and agreeable with the will of God, they shal only observe our hearts, affections, and actions,( not as in this life to prevent their disorder, and digressions, that they may recall and reclaim them) but that taking notice of their perfect conformity with the will of God, and approving them, they may thereby continually renew our ioy and comfort, and minister matter unto us of praising and glorifying God, for preserving us in this purity and holiness. O how much therefore will this add to our heavenly joys, when we shal forget al, which being remembered might molest and trouble us; and retain al those good things in perfect memory, the remembrance whereof may bring unto us any ioy and contentment? how happy and blessed shal we be, when our consciences shal leave off to accuse and terrify us; and be only exercised in justifying us, and in giuing approbation to al our actions?  
And these are the defects of our souls, which shal then be 
§. Sect. 5. Of the excellent faculties and qualities wherewith our souls shall be beautified and adorned.  supplied, and the evils from which they shal be delivered: which being understood, we shal not need to speak much of those good things, and of the excellent parts and qualities, wherewith they shal be beautified and adorned, seeing there is the same reason of contraries, and the one being known, doth by direct opposition show the nature and qualities of the other. In a word therefore, as our souls shal be freed from ignorance, so they shal be endowed with heavenly wisdom, whereby they shal know God in that perfection, that the creature is capable of, the high mystery of the trinity, and of the union of Christs humanity to the divine nature, and of the faithful unto Christ: and this knowledge shal not then be dark, and as in a glass, like our dim knowledge in this life, but clear and perspicuous, and as it were face to face, it shal not then be in part only, but whole and perfect; for then shall we know, even as we are known. In this 
1. Cor. 13. 9. 10. 11. 12.  life we lye as it were in a dungeon of darkness; and al the comfort that we haue is, that the light of Gods truth, whereby the eyes of our minds are illightened, with some small and dim knowledge of God, shineth unto us, as thorough a little chink or hole: but when we attain to heavenly happiness, and enjoy the glorious liberty of the sons of God, then shal we be compassed about with light, as with a garment, and our minds shal receive perfect illumination, and fullness of knowledge. Finally, we shal not attain unto this divine knowledge, as in this life, with pains and excessive labour, whereby we consume the body to enrich the soul; neither yet by secondary and inferior means, as namely, the hearing, reading, and meditation of the Word, and the use of the Sacraments, through which we see after al our study and industry but darkly, and as it were thorough some dim glass; but we shal haue it with all ease and facility by the immediate illumination of Gods holy spirit, whereby being enlightened, we shall see all things clearly, and without vail or shadow, seeing at this day there shall be no ministery of man or angel, but God shall be all in all. So also our souls 
1. Cor. 15. 28.  shall be endued with perfect holinesse, whereby we shall be enabled ●o perform all good duties unto God, that so wee may everlastingly glorify him; and with perfect righteousness, whereby with like perfection wee shall perform all duties of love and iustice, which we owe to one another, to our mutual ioy and unspeakable comfort. But because this holinesse and righteousness belong nor to the soul alone, but unto the whole man, I will refer them to their proper place.   

CHAP. V.  
Of the special happiness and felicity of our bodies in the kingdom of heaven.  
ANd this shal be the happiness of our souls. 
§. Sect. 1. That we shall be freed from all bodily wants and grievances; as hunger and thirst.  Our bodies likewise shall be freed from all evil, and replenished with all good; and first they shall haue all their defects and wants supplied, and all imperfections taken away. They shall then bee freed from hunger and thirst, and consequently shall haue no need of meate and drink. And this our saviour implieth, where he saith, that in the resurrection wee shall be like the Angels of 
Matth. 22. 30.  God in heaven; and plainly expresseth it to his Apostle John, where describing the state of the blessed, he saith, they shall 
Apoc. 7. 16.  hunger no more, neither thirst any more. To which purpose one saith, that here we hunger and thirst, and haue need to be satisfied: 
August. serm. in fest. pasch. tom. 10. c. 1533.  but though wee haue this want in our way, we shall in our country haue satiety. The reason whereof is clear and manifest; for seeing our bodies shall be immortal and incorruptible, therefore no part of their substance can consume or waste, and consequently they shall need no refreshing or reparation by meate and drink. again, to need meate and drink are infirmities of nature, which growing to extremity 
August. de Symb. ad Cetechum. lib. 2. cap. 11.  cause death; but( as one saith) there shall no infirmity and corruption rise with us; and by the same reason, neither shall wee then haue those things which ordinarily serve for the supply of these infirmities and imperfections. Onely wee shall then haue that bread of life, which for our sakes came down from heaven, and that fountain of life, of which whosoever drink shall never thirst, with whose presence our souls shall be satisfied, according to that of the Psalmist: They shall be satisfied with the fatness of thine 
Psal. 36. 8.  house, and thou shalt give them drink out of the river of thy pleasures; for with thee is the well of life, and in thy light shall we see light. Now if any object that the Scriptures make mention of eating and drinking in the kingdom of heaven; and that our saviour Christ promiseth to appoint a kingdom to his Disciples, where they should eat and drink at his table: the 
Luke 22. 29. 30  answer is, that these are but borrowed speeches, whereby the holy Ghost fitteth himself to our capacity, that he might give us some taste of these heavenly joys in these earthly actions, which in their own excellency, are unto us unconceivable. even as wisdom is said to haue killed her victuals, drawn ou● her wine, and prepared her table. Which 
Prou. 9. 2.  bodily actions cannot agree to wisdom which is of a spiritual nature, but are only borrowed speeches whereby the excellency and profit of Gods spiritual graces, as the knowledge of God a good conscience, and ioy in the holy Ghost are noted and signified. And if it be further alleged that the Angels themselves and our saviour Christ after his resurrection, are said to haue eaten and drunken; we are to know that in them both, they were actions of power, and not of any necessity; and our saviour did not eat for hunger, but that he might show the truth of his human nature, by these natural actions of eating and drinking; neither were these meats and drinks turned into nourishment, or to the increasing, or preserving the substance of his body, but were again dissolved into their first principles and elements. Now if any epicure placing a great part of his happiness in eating and drinking, shall think in this respect that our estate shall be worse because wee shall not haue the pleasure of meate and drink; let him know that our pleasure and delight shall be infinitely more, in our participation of our spiritual nourishment the bread and water of life. And if he shall ask what employment wee can haue, when as wee shall haue no use of these natural actions, it is all alike( as one saith) as if 
Plutarch. Quicquid nobis nunc exhibet deus cum prosperè exhibet, non est gaudium beatorum, said consolatio miserorum. August. in Psal. 144.  the daughters of Dana● should be careful what to do, if they had filled their leaking vessel. For hunger and thirst are among those punishments which are due unto sin, from which when we are delivered, we are restored to a degree of happiness; and these meats and drinks being taken at the best, are the comforts of pilgrims, and not the delights of the blessed; and howsoever it is good to haue them when wee want them, yet it is better not to want them, then to haue them.  
So we shall not in this heavenly happiness stand in need 
§. Sect. 2. Of other worldly wants from which our bodies shall be freed.  of sleep, seeing we shall not be spent or wearied by labour; nor shall need to haue our spirits refreshed, seeing wee shall live by the all-sufficient spirit of God, which can never need any renovation. We shall not there need physic, seeing we shall enjoy perpetual health, nor no more clog our stomacks, and empty our purses, with these loathsome drugs, seeing after we haue tasted of the three of life, we shall be privileged and preserved from all diseases. We shall not there want clothes, seeing God will give unto us the 
Apoc. 7. 9.  long white garments of immortality, that never can bee worn out; which shall be so beautiful and glorious, that( like the sun) we shall be best adorned, when we haue no other covering, but our own resplendent and majestical brightness. Wee shall not in these joys need the air to cool our heat and keep us from stiflings neither yet breathing and respiration, seeing we shall not live any longer by the help of this animal faculty, but( as the Apostle teacheth us) shall be immediately quickened by 
Rom. 8. 11.  Gods holy spirit, which also giveth life to Christ our head. We shall not there need the sun, for 
Apoc. 2. 25. and 22. 5. Esay 60. 19. 20.  the glory of God shall enlighten that heavenly city, and the lamb shall be the light of it. To this purpose also the Prophet Esay saith: Thou shalt haue no more sun to shine by day, neither shall the brightness of the moon shine unto her: for the Lord shall be thine everlasting light, and thy God thy glory. Thy sun shall never go down, neither shall thy moon be hide; for the Lord shall be thine everlasting light▪ and the d●●es of thy sorrow shall be ended. And because this sun never setteth, there shall never be any night there; and consequently no need of any watch to keep the gates of that city, or of the help of candle light, as the Apostle speaketh. And yet though the gates bee stil open, 
Apoc. 22. 5.  ●o vnclean 
Apoc. 21. 27.  thing can enter into that holy city, it being the nature of that land to put to slight al hurtful vermin, and the poisonous brood of the old serpent. In a word, in this fullness of ioy we shall not want any thing, for 
1. Cor. 15. 28.  God shall be unto us all in all; and he who is 
Gen. 17. 1. and  all-sufficient shal also be our 
15. 1.  exceeding great reward.  
And as wee shall haue all our bodily wants supplied with 
§. Sect. 3. Of the manifold evils from which our bodies shall be delivered.  al maner of good, and our defects and imperfections wholly abolished; so also shall our bodies bee freed from all those positive evils, wherewith in this life they are so much troubled and afflicted; for there shal be no more curse, 
Gal. 3. 10.  because there shall be no more sin; and consequently there shal be no plagues and punishments, which are contained and comprised in the malediction. There shal bee no faintness, because no travell; nor languishing weariness, because we shal enjoy perpetual rest▪ there shal be no ser●itude and bondage, because we shal al enjoy the liberty of the sons of God; nor base subiection, seeing we shal al 
Apoc. 1. 6. 2. Tim. 2. 12.  reign as kings, acknowledging fealty unto none but to the great monarch of heaven and earth, who also will require no other tribute of us, but praise and thanksgiving for al his benefits. There our bodies shal not be parched with 
Apoc. 7. 16.  heat, seeing we shal haue a comfortable shade and refreshing under the shadow of Gods wings, and the three of life; neither shal they bee pinched with chilling could, seeing the sun of righteousness will continually shine vpon us, and comfortably warm us with the beams of his love. They shal not there haue any monstrous shapes, blemishes, and deformities, but be restored to perfect beauty, seeing these are the fruits and effects of sin, which must of necessity cease, when their cause ceaseth. There they shall not be molested with wounds and scars, nor worn out and consumed with sicknesses and diseases; there shal be no loathsome leprosies, nor spreading plagues, nor pining consumptions, nor raging fevers. There the head shall be free from migraines, the hands from palsies, the feet from gouts, the eyes from dimness, the ears from deafness, the joints from lameness, the bones from aches, and the whole body both from desperate diseases, and the smallest maladies. In a word, as the body shall bee privileged from entertaining these harbingers of death, so shall they bee freed from giuing any more lodging to that al-killing tyrant; for then not only the sting of death, but even death 
1. Cor. 15. 54.  itself shal be taken away.  
And these, with many more, are the evils from which our 
§. Sect. 4. Of the good things which shall be communicated to our bodies; and first spiritual qualities. 1. Cor. 44. 45.  bodies shall be delivered. The good things, and excellent parts, which shall be communicated unto them, are diuers. As first, they shal be spiritual bodies, as the Apostle also testifieth: It is sown a natural body, and is raised a spiritual body. There is a natural body, and there is a spiritual body: As it is written, the first man Adam was made a living soul, and the last Adam was made a quickening spirit &c. Whereby we are not to understand that the substance of our bodies shall bee spiritual, or that they shall bee turned into spirits; for wee shall rise with the same bodies, consisting, in respect of their substance, of flesh and bones, as they now do. Neither doth the Apostle say that wee shall become spirits, but that wee shall haue spiritual bodies. Now it is one thing to bee a spirit, or spiritual substance, and another thing to haue a spiritual body; for a spirit hath neither flesh nor bones, but a spiritual body hath both. again, it is unnatural and impossible for a body to bee changed into a spirit, seeing they haue not the same matter; and contrary also to the Scriptures, which teach us, that man shall rise to inherit glory: now a perfect man consisteth as well of a body as of a soul; and therefore he cannot bee all spirit, but must haue as well a corporal as a spiritual substance. 〈…〉 ore, holy job professeth his assurance, that he should see God in his flesh, and that he the very same, and not another should see him, and that his own eyes should behold him. Finally, such as our saviour Christs body was, such also shall ours be; but he had a true, material▪ and physical body, consisting of flesh and blood, which might not onely bee seen, but also handled; for so himself saith; Behold my hands and my feet, for it is I myself; 
Luk. 24. 39.  handle me and see, for a spirit hath not flesh and bones, as you se● me haue. Neither is that objection of any force, that we shall be like the Angels in heaven, and therefore spirits; seeing the contrary rather followeth; we shall bee like them, and 
Mat. 22. 30.  therefore not the same. And not like them in all things, but in not eating and drinking, marrying, and giuing in marriage, and such like. Whereas therefore the Apostle saith, that we shall haue spiritual bodies, and opposeth them to natural and physical bodies, it is not to be understood generally of all natural bodies, but of such alone as wee now haue, which are subject to mortality and corruption. Neither is it his meaning, that they shall bee spiritual in regard of their substance, which shall be one and the same as now it is, but in diuers other respects. As first, because they shall be quickened by the spirit of God, and be preserved and continued in their lives, by the virtue and vigour of this spirit, which dwelling primarily and above measure in Christ our head, is from him communicated to us who are his members; and shall no more live by their animal faculty, nor need for the preservation of their lives, meate, drink, clothing, sleep, physic and such like helps, which are altogether necessary in this state of mor●ality. In which respects they shal cease to be natural bodies, as they shall bee freed from these animal faculties, of nourishing, increasing and multiplying by generation; for no more shall they live by virtue of meate and drink thrice concocted; first in the stomach, turning it to chylus; then in the miseraicke veins and liver, converting it into blood; and lastly in the several parts, when it is turned into their substance, either for the augmentation or preservation of the body; but shall be spiritual and heavenly, living without all these helps, by sole virtue of Gods spirit, and that life which they communicate from Christ their head, and so shall in respect of this spiritual quickening become spiritual, even as the wax of the candle being kindled by the fire becometh a flamme, and like unto the fire whereby it is kindled. But yet it shall remain natural, as it still retaineth his own substance, and the faculties of reason, sense, and motion, whereby it shall still bee guided and governed; by virtue of that power which our souls shall receive from the spirit of God. again, they may bee called after the resurrection, spiritual, because they shall in all things bee subject to Gods spirit, and bee by it wholly ruled and governed; for that which in this behalf the soul is in this life to the body, that in the life to come shall the spirit of God be to both soul and body, obeying it in all things, not in part onely and imperfectly as in this world, but most perfectly, wholly, and willingly▪ without the least dislike or reluctation. In which respect also it may bee called spiritual, as it doth attain unto spiritual, angelical, and most absolute and free obedience. And with this agreeth the iudgement 
August. de fide& symbolo cap. 5. tom. 3.  of that worthy ancient. When as( saith he) we hear that our bodies are to become spiritual, we are not so to understand it, as though our body should bee changed into a spiritual substance, and so become a spirit; for neither our body now which is called animal is not changed into a soul, but retaineth his own substance. But that is said to be a spiritual body, which is so in all things subject to the spirit of God, as befitteth that heavenly habitation, all human fragility, and earthly infirmity, being changed and turned into heavenly purity, and immortality. Finally, our bodies shall be spiritual, in regard that they shall be endued and adorned with spiritual qualities; for to this end the Apostles discourse wholly tendeth, not to show that they shall haue their substance spiritual in the resurrection, but onely 
1. Cor. 15.  their qualities; that whereas now they are mortal, corruptible, earthly, and endued with earthly qualities, as heaviness, slowness, faintness, weakness and the rest; they shall then become immortal, incorruptible, heavenly, and endued with heavenly and spiritual qualities.  
Now these spiritual qualities are diuers: as first immortality; 
§. Sect. 5. Of some spiritual qualities wherewith our bodies shall be adorned; as immortality, and agility. Luk. 20. ●6. 1. Cor. 15. 53. vers. 42.  for our saviour Christ saith, they shall die no more, for as much as the saints shall bee equal unto the Angels, and are the sons of God, &c. And the Apostle telleth us, that our mortal must put on immortality. So by the same reason they must needs be incorruptible: for as he speaketh in the same chapter; our bodies are sown in corruption, and raised in incorruption: and again, our corruptible must put on incorruption. unto this wee may add their agility, and their quick, nimble, and light motion; for being glorified, they are perfectly ruled by the soul, and yield unto it ready service, not being now hindered by their weight or sluggishness, from the present performing of any action wherein it will employ them: so as they shall bee able to ascend, as well as descend; as we see in the example of our saviour, ascending into heaven in the sight of his Apostles; and to move from place to 
Act. 1. 9.  place with incredible swiftness, not being at all hindered by their weight. For if( as one saith) led, which naturally sinketh 
August. de resurrect. corporum. Serm. 4. tom. 10. Serm. 47.  to the bottom as soon as it is cast into the water, may by the art of the workman bee made in such a form, thin, hollow, and like a boat, that it will swim and float aloft; shal we think that God cannot give that ability to our body, that the workman to the led? And if the water which is naturally heavy, can be made so thin and subtle, that it hangeth in the air, and is carried about with the wind; how much more may a glorified body, quickened by Gods spirit, be freed from it dull heaviness, and haue power to ascend, and to move which way the soul pleaseth to guide it? again, we see by experience, that the heavier a body is, the slower it naturally is, and unfit for motion, and the lighter it is, the more swift and nimble; and yet who seeth not, that a mans body which is lean and weak, though it be light, yet moveth slowly; and that his body who is in good liking, strong and vigorous, though it bee more heavy, is quick and swift in motion? If therefore health can work this great difference, and make that which is heavy to be carried by another, light to be carried by itself; even as the want thereof maketh that heavy to itself, which is light unto another; how much more shal this be effected by immortality, and the quickening virtue of Gods powerful spirit? But whether this motion shall be equal in swiftness to our soul 
August. de Spirit.& anima lib. cap. 65. Erunt quip ula corpora vt animus agili●, vt sol perspicua. August. de cognit. verae. vitae lib. cap. 45. Thom. Aquin; Supplem. quaest. 83. art. 1.  and thoughts, and whether our bodies shall be able in an instant to pass from place to place, as some do judge; or whether they shall onely move with great and extraordinary speed, passing whither they will, though it bee in great distance, in a very short time, wee cannot determine; howsoever I think this latter much more probable. Finally, our bodies being freed from their earthly grossness, shal bee subtle and of a much more fine and pure substance, not by diminution of their quantity, for in this respect it shall retain al his dimensions, not by reason of any rarefaction, as water is made subtle, in the mists and clouds; for then our bodies could not be felt, as our saviour Christs was after his resurrection; but in respect of the complete perfection of it, in it essence and kind, which perfection it hath from the dominion of Gods spirit dwelling in it, and of the glorified soul which doth inform it, unto which it is subject; and by reason of this perfection which it hath from them, is fit and able for the performing of all actions and motions of the soul wherein it will employ it; for otherwise it would still be a burden and hindrance to the soul as it is in this life. And in respect of this subtlety; whereby it is fitted to be subject, and as it were the ready instrument of the soul, it cannot bee hindered in it motion▪ by the opposition of any solid body, nor yet included, imprisoned, or violently detained in any place. Of which wee haue an example in our saviour Christs body after his resurrection, which by reason of the subtlety thereof did suddenly appear unto his Apostles, and 
Luk. 24. 31.  presently again disappeared, and also did come amongst them into the room where they were, the doors being 
joh. 20. 19.  shut; not by penetrating their substance, which is against the nature of a body, consisting of flesh and bones; but by their invisible yielding to give passage to this most perfect body, that it might hereby bee employed in such actions as his holy spirit, and most divine soul thought fit. Finally, to this subtlety we may also refer that most acute, quick, and exquisite perception and comprehension of the senses, which the glorified body shal haue, and the purity of the affections, whereby( notwithstanding they communicate with the body) they shall bee most obedient and serviceable to the mind, and no more trouble and disturb it with their grossness and impurity.  
unto these spiritual qualities we may add diuers others, 
§. Sect. 6. That our bodies shall be endued with great strength, and freed from suffering any hurt.  as namely, they shall bee endued with great power and strength, and enjoy for ever most perfect health: and whereas now the soul being a spirit, mighty, and powerful, cannot show it strength, because of the weakness of the body, which is it organ and instrument; in respect whereof we see by experience, that it exerciseth it functions and actions more strongly or weakly, according to the measure of bodily strength and health which it useth and employeth: in our heavenly country our bodies shall enjoy such perfect health, and bee endued with such powerful strength, that they shal match the ability of the soul, and become so fit for it in vigour and might, that it shall not as it doth now hinder the actions thereof with it weakness, and weariness, but become a perfect and sufficient instrument for all employments. And this quality the Apostle attributeth unto it, where he saith, that it is sown in weakness▪ but is raised in power. 
1. Cor. 15. 43.  So also they shall be endued with impassibility, and bee freed from suffering any hurt or detriment from any outward agent, to which in this life they are so much subjecteth; and consequently they shall bee freed from all alteration, diminution, and corruption: for seeing all passion or suffering proceedeth from an overbearing power of the agent over the patient; and for as much as nothing can thus overrule, but by overcoming the form of the patient, which resisteth all outward force as long as it hath any ability: and finally, seeing our human bodies shal be perfectly subjecteth unto our souls, by which they are informed, even as the soul also is perfectly subjecteth unto God; by whose virtue and power they are defended from all outward violence, hurts and injuries; therefore necessary they become impassable, and free from evil, because there is no outward agent able to overcome our powerful souls, and the more powerful spirit of God; nor so strong and mighty to hurt our bodies, as they are to preserve and defend them.  
Finally, they shall bee adorned with most complete and 
§. Sect 7. That our bodies shall be beautiful, and of a comely stature and proportion.  perfect beauty, and that both in respect of the comely and due proportion, and symmetry of al the parts and members, and fit quantity and stature of the whole body; and also in respect of the colour and complexion. So that then our bodies shal be freed from al maims, defects, and monstrous shapes, from all deformities, blemishes, and disgraces; from al disproportion, and unseemly shape of the members one with another, and in themselves: and the whole man shal bee adorned and graced with a goodly shape, feature and comeliness. And as there shal bee perfection of al the parts of the body, so also of the whole in respect of age and stature. For although wee can gather little concerning this point directly and plainly out of the Scriptures, yet may it be inferred by consequence, and concluded by good reason; for if old age and childhood be the infirmities and imperfections of man, the one not having attained the perfection of nature, and the other being past it, and the middle age most complete and perfect, and seeing both a giantlike and dwarfish stature, are the aberrations of nature, and much more imperfect then a proportionable person, and a body of a convenient and comely quantity; then it will follow hereupon that al the saints of heaven shal bee of a middle and perfect age, and though not of an exact equality, yet of a comely and goodly stature, for as much as in the state of blessedness al imperfections and infirmities shal bee taken away, and that which is most perfect and excellent shal be received and enjoyed. And of this I am the more certainly persuaded, because God in the first creation, making man his most perfect creature, did make him neither a child nor old man, but of a middle and perfect age, nor yet of huge stature( for giants came long after, through that monstrous and unequal matching of the sons of God with the daughters of men) nor of 
Gen. 6. 4.  dwarfish smallness, in which there is no majesty or comeliness; but of such a mean and convenient stature, as might make majesty and beauty meet to gether; and therefore seeing our resurrection shal be a renovation, and( as it were) a new and more perfect creation, then the first in Adam; it is more then probable, that there will bee a conformity, and likeness between them, saving that the latter shall be much more perfect and excellent, God then purposing to show his extraordinary goodness, mercy, wisdom and power, in advancing the blessed estate and condition of the vessels of grace, whom he hath chosen to honour and everlasting glory. again, if the Lord promiseth to his Church, even in the state of imperfect regeneration, such a vigorous and flourishing condition, that there should bee neither child nor old 
Esa. 65. 20.  man amongst them, in respect of the infirmities and weaknesses of these ages, but all should bee of full and perfect strength; how much more will he confer and bestow vpon us this vigorous perfection and strength in our renovation and state of glory? Finally, we know that our saviour Christ continued in this life to his perfect age, and before the time, wherein according to the common course of nature, his body should haue declined, he laid it aside by death, and after rising again, he ascended with it into glory in this perfect age. From which some not improbably do gather, 
Credibilius accipitur& probabilius plenas ●tates resurrecturas, vt reddatur munere quod accessurum erat tempore. August. de resur. corporum serm. 4. tom. 10. serm. 147. §. Sect. 8. That our bodies shall be shining and glorious. Exod. 34. 30.  that seeing we shall be made conformable unto our head in glory, we shal not be unlike him in this vigorous maturity and perfect age; but shal, if we die in our infancy, attain unto that perfection and ripeness, by the virtue and power of God, which time& continuance here would haue brought us unto; and if wee die in old age, shall by the same divine might, bee freed from al the infirmities thereof, and be renewed and restored again to our perfect, vigour, strength and beauty.  
unto this symmetry and fit proportion of al the members and parts, shall be added the other part of beauty, consisting not onely in the pleasing mixture of those two lively colours of white and read, but also in the bright shining, and glorious majesty of the body. For if Moses mortal and earthly body, being but a while conversant with God, did so participate of his glory, that his face did shine, when he returned into the congregation, so as Aaron and the people could not look vpon him, till he had cast a vail over it; how much more shal ours, being glorified, immortal, and heavenly, when they shall be continually conversant with God, and enjoy his glorious presence for evermore? And if our saviour 
Matth. 17. ●.  Christ, before he was glorified, in his temporary transfiguration, did shine like the sun in his glorious brightness, and had even his clothes made as white as the light, then shall we also the members of his body, be conformable to Christ our head,& be like unto him in this glorious quality, though not in equality. And this also the Scriptures plainly testify; for so Daniel saith, that they who be wise, shal shine as the 
Dan. 12. 3.  brightness of the firmament, and they that turn many unto righteousness, shall shine as the stars for ever and ever. Which is to be understood comparatively, namely, that these shal as much excel other of the Saints in glorious brightness, as the firmament the earth, or the stars the firmament: for when Christ simply speaketh of the shining brightness of the Saints, he saith of them all, that the just men shal then shine as the sun in the 
Matth. 13. 43.  kingdom of their Father. The which glory and brightness shal extend even to their very garments, and robes of immortality and righteousness; for, as the Apostle saith, the spouse of Christ, the Church, shal be arrayed with pure linen and shining. To this 
Apoc. 19. 8. August. de rectitud. cathol. conuers. tract. tom 9.  purpose one saith, that men in the kingdom of heaven shal be like unto the Angels, not in substance, but in blessedness; and the just shal shine like the Sun in the kingdom of their Father: and if the brightness of the body shal match the light of the sun, what do you think shal be the glory of the soul? Now if we further add, that this beauty and brightness, shal be joined with great majesty and glory, what can bee added to this excellency and perfection? but herein we shal us much excel the sun, as a living reasonable, and glorified creature excelleth another which is destitute of life, senseless and merely natural; at which the Apostle aimeth, where he saith, that though our body be 
1. Cor. 15. 43.  sown in dishonour, base and contemptible, yet it is raised in glory. The which may further appear, if we consider that the Scriptures in many places teach us, that in the resurrection to this heavenly happiness, our bodies shal be like the glorified body of our saviour Christ; for so the Apostle telleth us, that 
Rom. 8. 29.  God hath predestinate us to be made like to the image of his son, that he might he the first born of many brethren. So elsewhere he saith, that such 
1. Cor. 15. 48. 49.  as is the earthly Adam, such are they which are earthly; and such as is the heavenly Adam, such are they also that are heavenly. And as we haue born the image of the earthly, so shall we bear the image of the heavenly. And in another place he affirmeth, that 
2. Cor. 3. 18.  we all behold, as in a mirror, the glory of the Lord with open face, and are changed into the same image, from glory to glory, as by the spirit of the Lord. And again he saith, that when 
Col. 3. 4.  Christ, which is our life shall appear, we shall appear with him in glory. But most plainly in the Epistle to the Philippians he teacheth us, that 
Phil. 3. 21.  Christ Iesus shall change our vile body, that it may be fashioned like unto his glorious body, according to the warking, whereby he is able to subdue all things to himself. And with him agreeth the testimony of the Apostle John, as being both guided by the same spirit; 
1 John 3. 2.  We know( saith he) that when he shall appear, wee shall be like unto him. And as this is confirmed with plentiful testimonies, so it standeth with good reason; for seeing Iesus Christ is our head, and we the members of his body, decorum and comeliness requireth, that wee should bee conformable and like unto him; for ill would it beseem a glorious head, to haue an inglorious body, and not to haue the rest of the members suitable with it in majesty and perfection. Now if we further inquire, what is the glory of the body of Christ our head, the Apostle John, who did behold it but through these dim spectacles of mortality will tel us, that his face shine 
Apoc. 1. 16.  as the sun shineth in his chief strength; and yet this was but a glimpse of his glory, such as this blessed Apostle was capable of in this frail condition, and could behold with his weak sight; and therefore our saviour himself further saith, that at the last iudgement, the son of man shall come in 
Matth. 16. 27.  the glory of his Father. In comparison of whose shining brightness, and most glorious majesty, the sun is but a shadow, yea gross and palpable darkness. Seeing therfore Christ shall be like unto his father, and we like unto Christ, how beautiful and glorious shal we be at the day of his blessed appearing? Now if we would know by what means our earthly bodies shal be made thus beautiful, and full of glorious majesty, it is by that communion which we shall haue with Christ our head, by his spirit, and by that communion which we shall haue. with God through him. For he being united to the Godhead, and we unto him, it followeth hereupon, that as he communicateth with his father in glory and majesty, so wee also communicate with him, and by this conduit pipe, haue the streams of glory and happiness from God, who is the fountain of al majesty and blessedness, derived unto vs.   

CHAP. VI.  
Of the felicity and blessedness of the whole man, body and soul, consisting in his freedom from evil, and fruition of good.  
ANd thus haue I shadowed out the joys, which 
§. Sect. 1. That we shall no more be molested with our turbulent affections.  we shal attain unto in our bodies and souls severally, when we come into our heavenly country. Now wee are to speak of those which concern the whole man, consisting both in our freedom from evils; and in our communication of that positive good, and those unspeakable joys which are there prepared for vs. The evils from which wee shal then be delivered, are either internal, or external; the former are such as are inherent in ourselves, and the other adherent and accidental; from al which we shal be freed in this day of our full redemption. As first, we shal be delivered from the corruption, and troublesone disorder of our turbulent affections; some whereof, being in their own nature evil; and some unprofitable, and of no further use, shal be utterly abolished; and the rest which are stil necessary, shal be perfectly sanctified, and made so holy and pure, that they shal in al things be subject to Gods will, and to the rule of holy reason, and fit and ready to serve and glorify God. Then shal malice cease, seeing there shal bee no enemy to malign: there pining envy shal haue no place, because our own desires shal be fully satisfied, and we shal be as glorious and happy as we would be; and if any haue more glory then we, our ioy shal be the greater because we shal communicate with him therein, by reason of our perfect love▪ There shal be no place for scornful contempt, and proud disdain▪ because every one shall bee glorious and happy, and ye● haue no greater happiness and glory, then every ●ther of the Saints shal like and approve. Neither then shall wee haue any doubts, or bee subject to despair, because alo●● hopes shal bee fully satisfied, and we shal haue secure assurance of Gods love. There shall be no need of desiring, longing, and wishing, because we shal enjoy al which wee can desire; and all that we can wish is, that( if it were possible) we might more glorify God, who of his infinite grace and mercy hath thus glorified vs. There we shal not bee distracted between hope and fear, for our hopes shal be fully satisfied, and all cause of fear shal bee taken away, so that those passions of dull stupidity, pale wannesse, and trembling horror, shal no more annoy us, seeing we shal be freed from al danger of losing our heavenly happiness, and of being circumvented by the malice of any enemy: then shall our hearts no more boil with anger, nor burn with desire of cruel reuenge; seeing there shal be no evil to offend us, nor any foe to oppose against us; for the lamb of God, and the Lion of the Tribe of Iuda▪ will at that day haue al his and our enemies subdued and trodden under soot: There shal bee no place for zeal, seeing we shal al alike love God, and cheerfully join together in his worship and service; nor yet for hatred, seeing sin shall be abolished both in ourselves and others; there shal be no shamefastness, because no guiltiness; nor no need of mercy, because there is no sense of misery. There shal be no jealousies and suspicions, because our hearts being transparent, we shal clearly see, and bee certainly assured of one anothers love; nor contending emulation, unless it be, who shal love God best, and show most love, both to Christ our head, and al our fellow-members of his glorious body. Finally, in this heavenly ioy, there shal be no place for sorrow, heaviness, grief and mourning, no sighing and groaning, weeping and sobbing: for at that day the Lord will 
Esay 25. 8. Apoc. 7. 17.  wipe away the tears from all faces and e●es, and there shal in this new jerusalem, 
Apoc. 21. 4. Esay 65. 29.&  the voice of weeping be no more heard, nor the voice of crying; and because death, grief and pain, shal haue no place, the 
60. 20.  daies of sorrow and mourning shall then bee ●nded. But the other affections which are of necessary use, shal then being purified and perfitted, bee made serviceable for the glorifying of God. For there we shal haue perfection of love, and no more affecting the world, and worldly things, nor the sinful pleasures of the flesh, but contemning the one, in comparison of our heavenly excellencies, and being quiter waned and purged from the other, wee shall with all our hearts, minds and souls, love the Lord above all things, and his holy Saints and Angels, our brethren, and copartners in ioy, as ourselves. There shall we haue perfect affiance in God, securely resting, and wholly depending vpon his love and power for our preservation, and the continuance of our ioy; and then shall our hearts and minds be full of holy admiration, and ravishing wonder, to see and enjoy the glorious trinity, and the unconceivable pleasures of this heavenly happiness. Then shall we be full of ioy and gladness in the fruition of God, and that eternal felicity, yea we shall triumph with ioy, and with an holy boasting glory in our gladness. And finally, we shal then haue peaceful minds, and full contentment, having what wee will, and not having what we will not. Neither shall there at this day be any reluctation or repugnancy between our passions and affections, the one crossing the other, as they do in this life, but then, they being all subjecteth to holy reason, shall haue conformity, 
§. Sect. 2. That we shall be freed from all impotency and sin. Hic preceptum est vt non peccemus: ibi praemium est non posse peccari, &c. August. ad Bonifac. lib. 3. cap. 7. tom. 7.  peace, and concord among themselves.  
Furthermore, in these heavenly joys wee shall bee freed from all weakness and impotency, and shall bee endued with power and ability to do whatsoever we will; for( as I haue said) our wils shal be perfectly conformable to Gods will, so that he shal will whatsoever we will, whose will and power nothing can resist. So also we shal be freed from al sin, not onely in respect of the guilt and punishment, but also the corruption and power of sinning. For( as one saith) here wee are commanded that we do not sin; there we are rewarded that we cannot sin; here we are enjoined not to obey our sinful concupiscence, there our reward shal and, not to haue any concupiscence unto sin. So elsewhere: we shal not then sin, not only in act and dead, but not so much as in concupiscence and desire, when as we shal behold the face of God, which subdueth al concupiscence unto evil: for so sweet 
Satietas crit insatiabilis, nullum fastidium: semper esuriemus, semper saturi erimus. August. de Tempore, Serm. 1. Dominic. in 70. Tom. 10.  is he and beautiful, that when we see him nothing else can delight us; but there we shal haue an unsatiable satiety, without loathing, and being always full we shal stil hunger. Now what can be more comfortable then this, to be freed not only from sin, but from power of sinning▪ to be delivered not only from the wrath and dispeasure of God, but from committing any thing which might deserve it? what can be more effectual to make us loathe this world; and with longing desire to seek this heavenly and holy kingdom, and with the Apostle Paul to be dissolved, and to be with Christ, seeing 
Rom. 7. 24.  then we shal be freed from this body of sin, and be vnburthened of this massy and heavy load of wickedness? the sense whereof made the Apostle Paul lamentably to complain: 
2. Cor. 12. 8.  O wretched man that I am, who shall deliver me from the body of this death; and to labour so earnestly with God by hearty prayer, that he might be freed from these banquetings of Satan, and this prick in the flesh? Finally, as we shal at this day be freed from sin the cursed mother, so also from death the dreadful offspring of that wicked parent; for then being made equal with the Angels, 
Luke 20. 36.  we shal( as our saviour saith) die no more, neither 
Apoc. 21. 4.  shal there be there any more death, seeing 
Esay ●5. 8. 1. Cor. 15. 26.  God will destroy death for ever, as the Prophet speaketh; so that it being swallowed up in victory, we may with the Apostle triumphingly say, O death where is thy sting! O grave 
1. Cor. 15. 54. 55. 57.  where is thy victory! and conclude with that grateful praise of Gods mercy and goodness; Thankes be unto God which hath given us victory, through Iesus Christ our Lord.  
And as we shal be delivered from these internal evils, so also 
§. Sect. 3. That in our heavenly happiness we shall be freed from all external evils: as painful labour, wicked company, and the assaults of all enemie●▪ &c.  from those which are external& accidental: as for example, we shal be freed from our painful labours, wherein we here spend our lives,& comsume our strength;& shal obtain eternal rest, and keep a perpetual Sabbath unto God:& whereas in this life we cannot lawfully eat our bread, unless we earn it with the sweat of our brows; nor purchase unto ourselves any thing which is good, without the coin of painful labour; in this estate of blessedness this troublesone toil shal cease▪ and we shal attain unto whatsoever we can desire, with rest and quietness. So also in this heavenly happiness we shal be freed from the society and company of worldly wicked men, and shal no more be corrupted and poisoned by their evil example, whilst either we are drawn to imitate them, or to give some approbation to their sins by word or countenance, because we would not incur their displeasure, or 
1. Pet. 2. 8.  lose some worldly advantage: nor yet be offended when by their evil conversation they dishonour God, and vex our righteous souls, making us often to cry out with david: 
psalm 120. 5.  Woe is me that I remain in Meshech, and dwell in the tents of Kedar: for being delivered from this sinful world, we look 
2. Pet. 3. 13.  for new heauens, and a new earth, according to Gods promise, wherein dwelleth righteousness, as the Apostle speaketh. again, as we shal be delivered from the company, so also from the cruelty of wicked worldlings, and be no more endangered to their injuries, oppressions, and bloody persecutions. For then we shal haue the vpper hand of al who assault us; and triumph in victory over them, who haue formerly trodden us under foot: then shal our noisome prisons be changed into a paradise of heavenly pleasures: then shal our bands and bolts, be turned into most glorious and precious ornaments of ioy and happiness: then for mens railings and proud menaces, we shal haue the approbation of God; and applause of the Saints and Angels: then our reproaches and disgraces shal be turned into heavenly honor, and everlasting glory; and for our bitter sufferings, and sore combats we shal haue a crown of victory, and a full recompense of reward. Furthermore, we shal then be delivered from the cruel assaults of our spiritual enemies, and attain unto, after a full and final victory, a glorious triumph, and everlasting peace. In this world we are exercised and turmoiled in a continual conflict against the cruel enemies of our salvation, Satan, the world, and our own flesh: and sometime Amelek, sometime Israel hath the vpper hand: but then we shal be freed from these troubles and dangers, so as we shal no more need to fear the assaults of Satan, the allurements and persecutions of the world, not the frailty and treachery of our own flesh; neither shal they then be able to overcome and foil us, nor so much as to assault us, or once by al their power and malice to disturb our joys: for in the heavenly happiness( as one saith) 
In coelestibus gaudijs nullus perit amicus: nullus admittitur inimicus. August. Apocal. 21. 25. job 11. 16.  no friend perisheth, nor enemy entereth: and therefore the gates of this heavenly city need no shutting, because no enemy can approach unto them. Finally, by this heavenly happiness we shal be exempted and freed from all miseries and afflictions, with which this mortal life is made bitter and irksome, and then( as Zophar speaketh) we shall forget our miseries, or remember them as waters that are past: for there 
Benè regnum Dei aestati comparatur▪ quoniam tunc moeroris nostri nubila transeunt,& vita dies aterni solis claritate fulgescunt. Gregor. lib. 40 Homil. Homil. 1.  shal be no thunder, lightnings, and earth-quakes, no stormy tempests, scorching heat, nor extremity of could; there shal be no nakedness, famine, war, or plague; no grief for the departure of true friends, nor discontent for the treachery and infidelity of those which are false. But I shal not need to insist in particulars, seeing I haue already more largely expressed them; unto which, if need were, I doubt not but every Reader may add a great number out of his own feeling and experience.  
But as the whole man shal be freed from al evils; so also he 
§. Sect. 4. Reasons to prove that the joys of heaven must needs be most excellent and blessed. 1. Cor. 2. 9.  shal be replenished with al good, and haue the fruition of those heavenly joys; which as they are unconceivable and infinite, so also they shal be endless and everlasting: the former point the Apostle expresseth, where he saith, that the things which the eye hath not seen, neither ear hath heard, neither ever came into mans heart, are which God hath prepared for them that love him. For if this be true of the great work of our redemption, and of the hidden mysteries of Christian religion; how much more of that greater work of our glorification, and of those unspeakable and incomprehensible joys, which God hath prepared for his Saints and Angels? which though they be unto us invisible, and in themselves infinite, yet it shal not be amiss according to that small measure of knowledge which we haue received, to add something of them, that by the consideration hereof, we may 〈◇〉 our affections weaned from the immoderate love of these base and earthly vanities, and may haue our hearts so inflamed with these divine and heavenly excellencies, that w● may use al good means whereby we may attain unto them. And that we may the better conceive of the greatness of▪ these joys which are in themselves unconceivable, and may haue some little glimpse of this glorious light, I will first set down some reasons which may necessary prove, that though in this place of banishment and time of ignorance, we cannot perfectly know and distinctly express what these joys are, yet it must needs be that they are most excellent; and afterward in some dark description shadow out this blessedness and unconceivable glory, by setting down( though but darkly) some particulars wherein their excellency and perfection doth consist. The arguments to prove this point may be taken from the less to the greater, wherein we are to use the best things of the world, as steps whereby being raised we may obtain some dark prospect of this glory, as it were a far off; and as foils to set out the better the incomparable beauty of that invaluable jewel the blessedness of the Saints, and joys of heaven: for thus we may reason and necessary conclude, that if the Lord who is infinite in al goodness, wisdom and power, hath in this life provided such a world for the good and bad together, for strangers as well as his friends, yea for Turkes, Pagans, Infidels, Atheists, blasphemers, and persecutors, who are his professed enemies, as well as his faithful seruants and dear children; what glory and happiness hath he prepared for them alone in the world to come? If al haue in common such profits and delights, how glorious and great is that peculiar portion reserved for the Saints? if this world destinated to destruction, haue such a goodly vaulted roof, adorned in the day with such a glorious sun, and in the night with the moon, shining with such beauty and brightness, bespangled also with such a multitude of stars, as it were precious shining jewels and rich diamonds, and such a goodly floor as the earth is, beautified with such variety of beasts, birds, trees, plants, wholesome herbs, and odiferous flowers, no less delightful to the sight for their admirable colours and figures, the● to the smell for their pleasant and sweet sent, and watered with so many crystal springs, and clear streams, riuers and brooks; if we haue here such music to delight the ear, the natural melody of sweet singing birds, and the artificial harmony of instruments and voices made by men; such delightful meats and drinks to please the taste, and such soft 〈◇〉 beautiful raiment, goodly houses, and down lodgings to delight the feeling; such orchards, such gardens, such walks, such groves and shades, such fields, such meadows, such jewels and such treasures, in al which Gods enemies and reprobate men haue for the most part a far larger share, then the dear seruants of God; then how incomparably more excellent is the kingdom of heaven, the place of Gods own residence, appointed to continue for ever, and purposely prepared for the holy Saints, the vessels of Gods mercy, ordained to life and glory, whom God loveth as the apple of his eye, and for whose sake he made the world and al these creatures, and gave his son of infinite more worth then many worlds, to work the work of their redemption and salvation? If this world, which in comparison is but a cottage, prepared, not for lasting habitation, but as it were for present use, like a  shed to bear off a storm, be so stately built and so richly furnished, what shal we think of the state, beauty, and glory which is reserved for us in our manor and mansion houses, which are the chief seats of our heavenly inheritance? if the out-borders of Gods kingdom be so rich and beautiful, how much more excellent is the Kings Court, the great Monarch of heaven and earth, where he chiefly sheweth his glory and majesty? If the Lord in his rich bounty, hath appointed unto us a place of such profit and delight for our exile and banishment, how rich and full of al pleasures is his own country, which he reserveth for his own use, to show therein his own glorious presence; and for the reward of those whom he most graceth with his favour? If the place of our pilgrimage haue so many delights& comforts, what pleasure and contentment shal we find in our heavenly home? If we haue so many causes of ioy and rejoicing in this valley of tears, and time of mourning for our sins; how shal we triumph with ioy, and be even ravished with delight, on our marriage day, when as al our sins being forgiven, and we reconciled and restored to the favour of God, we shal haue the wedding between us and our husband Christ solemnized, 
Luke 12. 36. 37.  when as girding himself about, and making us to sit down at the table, he will come forth in great majesty and glory, and minister unto us at his feast; and afterwards carry us into the bridal chamber of rest and happiness, that we may eternally solace ourselves with him in heavenly delights? If the world, which is but as it were a prison, wherein we are kept in safe custody, till we be brought forth to appear before Gods tribunal seat at the day of iudgement, be so excellently adorned, and so richly furnished with variety 
John 14. 3.  of delights, that worldly men could find in their hearts to remain in it for ever; how excellent and absolute in al perfection, is that kingdom which he hath prepared to be the country and city of the Saints, and his own kingly palace which he hath built to be the seat of his majesty, and as it were the throne and theatre of his glory? Finally, if there be so great variety of profits and pleasures in this world, where the Lord would haue his elect afflicted and corrected for their faults, that they might amend them, what infinite and incomparable treasures, joys and delights, hath he provided for them in heaven, where he purposeth to reward them, to communicate unto them the full streams of his bounty and goodness, to set vpon their heads crownes of glory, and to cloth and compass them about with ioy and happiness? Surely the joys of this place are so infinite and incomprehensible, that the Apostle Paul who had seen them in vision only, was so delighted and even ravished with them, that it was needful that he should haue a prick in the flesh, and the 
2. Cor. 12. 7.  messenger of Satan to buffet him, that he might not be exalted above measure, through the excellency and abundance of revelations. And therefore if Paul so triumphed in ioy, because he had for a short time beholded that heavenly happiness in vision only, what unspeakable ravishing delight shal the elect attain unto, who shall not only see it, but enjoy it, and that not for a short time alone, but for ever and ever.   

CHAP. VII.  
That in heaven wee: shall abound with all happiness, both in respect of our persons and estates. And that there are degrees of happiness.  
but let us not rest alone in generalities, and 
§. Sect. 1. That the image of God shall be perfectly repaired in vs.  only know and beleeue, that such excellent joys are prepared for us in heaven, as do without all comparison exceed all the pleasures and comforts which this world affordeth; but also let us descend to some specials, and so( according to the dark measure of knowledge which we haue in this place of ignorance) let us shadow out, and make as it were some rude draft of these divine joys and heavenly happiness, by setting down some particulars, that so having some dim sight, and small taste of them, wee may thereby the rather be encouraged to seek after their full fruition. And for order sake let us distinguish them into either those joys the matter whereof we shall haue within us; or those which are grounded on such things as are with us and about vs. And first wee are to know that the image of God, which was wholly defaced and blotted out by sin, and is but in part only repaired by regeneration in this life, shall be perfectly renewed and restored in the life to come. For as in our first creation we were made according to this image and similitude; so shall wee in far greater perfection be restored unto this divine beauty in our regeneration at the last day; for then in our souls shall be a lively resemblance of the wisdom, holinesse, and righteousness of God, and our bodies also shall carry some similitude of him, not in their matter and substance( for they are corporal, and he spiritual) but in their beauty, brightness, and glorious majesty. So that then wee shall not grope in the darkness of ignorance, as we now do, knowing little of God and his works, or of ourselves; but wee shall haue a clear knowledge of these divine excellencies, as we haue in part shewed, and shal more fully set down hereafter. Thus also both in our bodies and souls we shall be thoroughly purged and cleansed from all filthiness of sin, profaneness▪ and impiety, and we shal be holy as our God is holy, not in equality of measure which is impossible, but in similitude and resemblance. For now we shall be glorious, not having spot or wrinkle or any such thing, 
Ephes. 5. 27.  but holy and without blame, as the Apostle speaketh▪ By reason of which purity and holinesse of our natures, wee shall take all our delight in the service of God, glorifying and praising his holy name without ceasing for evermore. So shall we also in this life of glory bee freed from all manner of unrighteousness, and be made thoroughly conformable both in our wils, affections, and actions to the most perfect will of God, which is the exact rule of all iustice, so as wee shall not in the least thought and desire decline or digress from it on the right hand or on the left. Finally, our bodies shall be induced with divine beauty, and haue such an excellent and heavenly majesty shining in them, that these glorious beams shall easily with their likeness and resemblance, bring any that behold them to that sun of perfect beauty, from whom they haue received all their light, and these little sparks of divine excellency, may guide them with their similitude to that glorious and infinite flamme by which they haue been kindled.  
Secondly, we shall be replenished with fullness of ioy without 
§. Sect. 2. That the joys of heaven shall fill us without glutting, and satiate us without loathing.  glutting, with satiety without loathing, and haue a perpetual continuance of heavenly delights without cloying. For at the same time our desires shal be satisfied, and not decreased, our wils and longing shal be accomplished, and yet continued, and wee shall still thirst, and still haue out fill; so that by enjoying our desires, we shall haue contentment, and by loving and desiring that wee enjoy, all loathing shall be avoided. So david saith, that in Gods presence there is fullness of ioy, and yet notwithstanding this fullness, there it a● his right 
Psal. 16. 11. and 17. 15.  hand pleasures for evermore. And elsewhere, I will behold thy face in righteousness▪ and when I awake I shall be satisfied with thy image. Vpon the occasion of which words one objecteth, that glutting and loathing followeth satiety: and then answereth, 
Gregor. Moral. lib. 18. cap. 2●.  that it is not so in this heavenly fullness; for that there may be no grief and vexation in the mind, desiring, they are satisfied; and lest there should bee any loathing in this fullness, they desire this satiety. And therefore they desire without any trouble, because satiety accompanieth their desires, and they are satiate without cloying, because their satiety is still kindled and sharpened by their renewed desiring. And this shall be our estate and disposition when wee haue this fruition of this fountain of life; for at the same time we 
Satietas erit insatiabilis, nullum fastidium. Semper ●suriemus, semper satari erimus. August. de tempore, serm. 1. in 70. Tom. 10.  shall haue a satisfied thirst, and a thirsting satiety, having in our thirst not the least necessity, nor in our satiety, any loathing, because being satisfied we shall thirst, and thirsting we shall be satisfied. So that wee shall haue in these heavenly joys an insatiable satiety, fullness without loathing, and always hungering, wee shall always be satisfied. The which though it may seem a riddle, yet wee may easily resolve it, if we consider that we haue this thirsting fullness of ioy from the fruition of God himself, who being infinite in all perfection, must needs fully satisfy all those who enjoy him;& because he is thus infinite there can be no tedious cloying, or loathsome glutting, seeing they haue in him continual and endless variety of joys and delights; and being satisfied with the fruition of some, they see others after which they thirst and hunger. Neither must we think that they are weary of the old, when they affect new, for this is only incident to worldly joys, which being imperfect do not bring contentment; but even the same heavenly joys, at the same true, work both satiety and thirst, because being absolute in all perfection, they give full contentment, and contenting us they inflame our love, and because wee love them, they kindle still in us a thirsting desire, to haue still the fruition of that which wee love no less dearly then deservedly. Now furthermore having this pleasing satiety not only in our appetites, affections, and desires, but also in our wils, and understandings, and in al other powers and faculties of our bodies and souls, being perfectly joined in a bond of felicity one with another, and with their several functions and operations; there will from hence follow such full and perfect contentment unto every one with their own state and condition, that none will desire to be other then he is; nor wish to change with another, though he haue a superior degree in glory.  
And this is that ioy and blessedness which we shal haue in 
§. Sect. 3. That the joys of heaven shall be most excellent, in regard of the things about vs. Rom. 8. 18.  respect of our own estate,& the excellent parts& properties wherewith we ourselves shall be endued: besides which we shall haue infinite cause of ioy and contentment in respect of that glory, excellency, and al-sufficiencie of those things which are about vs. In regard whereof it is truly said by the holy Apostle, that the afflictions of this present time are not worthy of the glory which shall be shewed unto vs. For as he saith elsewhere, our light affliction which is but for a moment, 
2. Cor. 4 17.  causeth unto us a far most excellent, and an eternal weight of glory: and again; the things which eye hath not seen, neither 
August. Soliloqu. cap. 35.& meditat. c. 18 Quicquid boni est ibi est,& quicquid mali est ibi nunquam est. August. de conflictu vitiorum, lib. cap. 26  ear hath heard, neither came into mans heart, are which God hath prepared for those that love him. For there( as one saith) is ioy without sorrow, which causeth eternal gladness; there shall be all good, and shall not be any evil; there shall be whatsoever we will, and shall not be, what we will not; there our life shall be truly vital, sweet and lovely, being eternal and eternally blessed. There shall be no assaulting enemy, nor any alluring bait of tentation, but chief and certain security, secure tranquillitie, peaceful pleasure, pleasant happiness, happy eternity, eternal blessedness, the blessed trinity, of the trinity unity, of the unity deity; and of this deity a happy vision and fruition, which is the chief part of our Masters ioy. So elsewhere he hath this holy and heavenly meditation: What( saith he) lovest thou o my body? 
August. Manual. cap. 3●. Tom. 9.  what desirest thou o my soul? whatsoever it is that you love and desire; there shall you surely find it. If beauty delight thee, the just shall shine like the sun in his brightness; if such swiftness, power, and freedom of the body that nothing can hinder or resist, wee shall bee like the holy Angels; if a life long and healthy, there is eternal health, and healthful eternity; if satiety, wee shall be satisfied with Gods image when he appeareth; if melody, there shall be a full choir of Saints and Angels singing praises unto God; if pleasure, God will make us drink of the river of his delights; if wisdom, we shall be taught of God; if friendship, we shall love God more then anything, and our neighbours as ourselves; if concord, it shall be our meate and drink, to haue one mind and one will, because we shall all be conformable to the will of God; if power, we shall be omnipotent in our will, because it is also Gods will; if we take pleasure in honour and riches, God will make his good and faithful seruants rulers over much,& they shall be the sons of God and heires of his kingdom: finally, if we desire true security, we shall be so sure that we shall never lose these joys, as we are sure that we would not willingly be deprived of thē, neither will our loving God, who provided for us these joys when we were strangers& enemies, take thē away from us against our wils, being reconciled, and become his friends. In a word, so many and excellent shall these joys of heaven be, that the heart of man shall not be able to contain and comprehend them; for we shall haue abundant ioy and glory within us, and round about us; and because we cannot compass them, being infinite and incomprehensible, they shall enclose and compass vs. unto which( as some think) our saviour in the parable alludeth; for whereas in this world 
Hoc gaudium justi intrare scrihuntur, quia ineffabile gaudium non capientes in eo quodammodo obuoluuntur. August. de cognit. verae vitae, lib. cap. 44.  ioy is said to enter into us, because it is not so great but that it may easily be comprehended; he biddeth the faithful seruant to enter into his masters ioy, because these heavenly joys are so ineffable and unconceivable, that the Saints of God cannot contain them, but are contained, and on all sides compassed and enclosed with them. No marvell then if these joys cannot in this time of ignorance and misery be expressed or conceived, seeing they cannot be comprehended when they are enjoyed; he being infinite and incomprehensible who is the chief cause and object of all our ioy. Only they may be darkly shadowed by some earthly similitudes and resemblances which are within the compass of our capacity. As for example, some compare this heavenly happiness, to the state of such an one, as being universal Monarch over the whole world, should enjoy a long, peaceable, 
Chrysost. in Hebraeos cap. 4. Homil. 6.  and prosperous reign, without any warres, care, trouble or vexation, loving all, and being beloved of all his subiects. Or to an i●●ginarie aduancement of a Kings child out of his mothers womb to sit on the throne of the kingdom, not according to the ordinary maner, by degrees, when he cometh to age, but attaining unto age and sovereignty together, and all vpon a sudden. Or as if a man should in the same hour lye in a dark and noisome dungeon, hungry, naked, and comfortless, continually expecting a cruel and shameful death, and instantly be advanced to a kingdom, and to the fruition of al delights which it could yield him. Others express them by making a proportionable comparison between the mothers womb, the world, and the kingdom of heaven: namely, that this heavenly kingdom as much exceedeth this world in glory, beauty,& variety of al delights, as the world herein excelleth the mothers womb; in which comparison if there be any disproportion, it is because our heavenly joys being infinite and without the mixture of any misery, do by innumerable degrees excel the pleasures and majesty of the world, more then the world excelleth that dark and close prison of the mothers belly.  
By all which it appeareth that these heavenly joys be unspeakable, 
§. Sect. 4. That there are diuers degrees of glory and happiness in the kingdom of heaven: first proved by testimonies of scripture.  and in themselves infinite and incomprehensible, but yet in respect of us who shall enjoy them there are( I take it) diuers degrees of them. For whereas in these heavenly joys there are two things to be considered; the first is the cause or object of this ioy and happiness; the other the application, comprehension, and fruition of them: it is true in the former respect, one cannot be more happy and blessed then another, because al shal enjoy God, as their summum bonum, and chief good, and those heavenly joys which he will communicate unto them; but in respect of the other, there are diuers degrees, as one more then another is more capable and comprehensiue of this infinite goodness, whereby he is fitted and disposed to a more large and perfect fruition of God, and so becometh more blessed, because he more enjoyeth his summum bonum. even as diuers vessels being filled in the same sea, there is no difference in the water, wherewith they are filled, which is sufficient to fill them, though they were never so great; but yet one of them may hold more then another, according as they exceed in bigness and largeness of capacity. And this( as I take it) is clear enough in the Scriptures. In the twelfth of Daniel it is said, that they that be wise shall shine as the brightness of the firmament, 
Daniel 12. 3.  and they that turn many to righteousness shall shine as the stars for ever and ever. Both which though they be understood of the same Preachers of righteousness which shall convert men to the faith, and therefore there is no comparison made between the wise, and such as convert others, not between the brightness of the firmament, and the brightness of the stars; yet I doubt not, that in both these they are preferred before other men, who haue not that excellency of wisdom, and fruits of their ministery; and that it is the meaning of the holy Ghost there to show, that as they excel others in these gifts and fruitful labours, so also they shall excel them in glory and happiness. The Apostle also seemeth to signify this, where he saith, that as there is another glory of the sun, and another glory of the moon, and 
1. Cor. 15. 41. 42  another glory of the stars, one star differing from another star in glory: so also is the resurrection of the dead. again, our saviour Christ appropriateth this to his Apostles as a special privilege and prerogative in regard of the dignity of their office, their pains, and faithfulness, that they shall sit vpon twelve thrones, and judge the twelve tribes of Israel. 
Matth. 19. 28. 1. Thess. 2. 19.  And the Apostle seemeth to speak of a peculiar crown laid up for him in regard of his extraordinary sufferings and labours. Finally, whereas the Scriptures promise not onely eternal life in general to all the faithful, but also special wages and rewards according to their works, and that faithful service which they haue done unto God, thereby it appeareth that according to the measure of our graces and obedience in this life, wee shall haue a proportionable degree of glory in the life to come.  
unto these testimonies we might add diuers reasons; as 
§. Sect. 5. Diuers reasons to prove that there are diuers degrees of glory, and some objections answered.  first, seeing the Lord doth in this world give his gifts and graces in a diuers and unequal proportion, to some a greater, and to others a less measure, it is more then probable that he will accordingly give unto the Saints a diuers measure and proportion of glory and felicity, in the kingdom of heaven, when as he will reward and crown these his gifts according to his gracious and free promises: and this our saviour 
Luke 19. 16. 17.  Christ seemeth to intimate in the parable: where the Lord maketh his faithful seruant, who by well using his ten talents had gained other ten, ruler over ten cities; and according to the same proportion, he giveth unto him, who with his five talents had gained five more, the government of five cities. again, the punishments of the wicked and reprobate shal be diuers in their measure and proportion, according to the quality of their sins; in which respect our saviour Christ saith, that it shal be easier for Sodom and Gomorrah in the 
Matth. 10. 15.  day of iudgement, then for that city which contemneth the preaching of the Gospel; and for Tyre and Sidon, then for Corazin and Bethsaida, who were not converted by Christs doctrine& miracles. For whereas it may be objected, that the reason followeth not, because the wicked are punished for their sins, but the faithful are not saved for their merits, but by the obedience, righteousness, and death of Christ, which equally appertaineth to al the faithful: To this I answer, first, that God hath not only in general promised unto all everlasting life, for the death and merits of Christ, but also that he will of his free grace, and infinite bounty reward men according to their own works which they haue done in the flesh; for so the Apostle saith, that we must all appear before 
2. Cor. 5. 10.  the iudgement seat of Christ, that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil. Secondly, howsoever everlasting life belongeth to al them who haue their part and interest in the death and obedience of Christ, yet for as much as these are diversly applied, by some more weakly, by others more strongly, according to the diuers measure and degree of their faith; so answerabiie these diuers degrees, shal haue diuers rewards, and a different measure of glory fitted unto them: for as al the faithful haue their part in Christ, and one and the same saviour equally belongeth to them al, but in respect of the application( howsoever he is truly applied to all) yet all apprehended him not alike, but some weakly by their little faith, and others more strongly by their full persuasion; and according to their strength of apprehension, and diuers measure of faith, bring forth proportionable fruits of good works, godliness, and righteousness in their lives and conversations: so in like manner al the faithful haue the same joys of heaven common to them al; but yet in regard that those who haue had a greater measure of faith, and other sanctifying gifts and graces on the earth, shal answerably haue a more large& strong apprehension of these joys, and haue as it were a greater and more ample capacity to receive and contain them, there shal be diuers degrees of glory and happiness: even as those who are at one feast or banquet, haue all the same meate and dainties set before them, but yet haue different degrees of comfort and fruition in feeding on them, according to the goodness or weakness of their stomachs; in which respect though al be equally satisfied, yet he who hath the sharper appetite, and stronger digestion, hath the largest share, and the fruition of it with most pleasure and delight. Finally, in the inchoation and beginning of our glorification, which is in this life, when as being sanctified we are endowed with peace of conscience, and ioy in the holy Ghost, there are diuers degrees of grace, holinesse, and spiritual ioy and comfortt, some having a greater, and some a less measure; and therefore the Lord being constant, uniform, and immutable in his courses and proceedings, we may conclude, that he will observe the same tenor in accomplishing and perfecting our glorification, giuing unto those a greater measure, and higher degree of glory and happiness in his kingdom, who in this life had the greatest beginning, and largest proportion of grace and sanctification. But against this is objected the parable of the labourers in the vineyard, where all are said to haue equality of reward, and the last as well as the first to haue received a penic. To which I answer, that the scope of this parable is not to show, that there shal be equality of rewards in the kingdom of heaven, but that God in his inf●●t mercle will give unto those who are called at the last hour everlasting life, as well as unto them who are first called; therefore those who are first called, haue no cause to triumph and insult over those who are called last: but hereupon it followeth not, that because they haue the same kingdom, glory, and happiness, therefore they shal haue the same degree; seeing we may all haue the freedom and general privileges of the same city, and yet haue therein diuers offices and preferments. Al shal haue indeed the same life, glory and happiness, in respect of the object which is the Lord himself and the joys of heaven; but al shal not( as I haue shewed) haue equal application, apprehension, and capicitie in conceiving and comprehending of these objects, by reason whereof one shal contain more ioy and happiness then another, though al shal be full and perfectly replenished. Others object, that all shall haue the fruition of our summum bonum and chiefest happiness; and therefore if al haue the chiefest happiness, none can be superior unto other. unto which the same answer serveth: for al shal equally enjoy the summum bonum, the object and cause of our happiness; but not in equality, in respect of the application and comprehension of this infinite good and chief happiness, which( as I haue said) shal be in diuers measures and degrees. Finally, whereas they object, if some haue a greater measure of ioy and happiness then others, then they shal want who haue not so much as they; and wanting shal not be fully satisfied and contented, but contrariwise shal be apt to envy those who excel them, and to wish their own aduancement; al which argue insufficiency and imperfection, from which that heavenly happiness is exempted. To this I answer, that though there be not equality of ioy, yet there is sufficiency, seeing every one shal be filled, and haue as much ioy and happiness as he can contain or yet desire; and consequently being fully satisfied and contented they shal not envy any superior, or desire to change. For as a lesser pox needeth not, nor( if it had reason) would desire, to haue as much powred into it, as into a greater, because it is insufficient to contain it, and being full, the over plus would but spill and run over; and as no man, but a glutton, being filled and satisfied at a dainty banquet, would envy his fellow because his stomach containeth more; and none but a fool, being of a low stature would once desire to be appareled in the cloths of a taller man, but rather such as are fit for his own parsonage; so every Saint being filled and fitted with a sufficient measure of glory and happiness, is well contented with his estate, and desireth not such a proportion as is unmeet and unfit for him. again, being fellow-members of the same body, whereof Christ Iesus is the head, we shal be content with that proportion of glory and happiness, which is fit for us in our several places, as being most comely and convenient both for the part itself, and for the whole body; for as the members of the natural body are contented with their own beauty, proportion, and place; because if they should be greater or lesser, higher or lower, or not themselves, but the same with others, or finally any other way disposed, then as they are in their own nature and creation, it were unto themselves a deformity, and would make the whole body monstrous; and therefore the hand or foot, desire not to be the head or heart, nor envy unto them their greater honor and dignity: so the members of this heavenly body, are contented with that they are, and desire to be no other, nor envy their superiors in glory, their greater aduancement; because al haue received such a measure of glory as is most convenient and comely, both for themselves, and for the glorious perfection of the whole body; and to be higher or lower then Gods wisdom hath disposed of them, would but deform and disgrace the whole, and every several part. Finally, though there be inequality of glory, there can be no discontent in any, because he hath not so much, nor envy towards another, because he hath more; seeing like the members of the same body they receive their greater excellency and perfection, not for themselves alone, but for the good of all their fellow-members, and of the whole body: and moreover, because through that perfection of love which shall be amongst them, they shall communicate with one another in all their happiness, rejoicing as much in their glory and felicity, as in that which they themselves haue received; therfore there can be no place to envy or discontent.   

CHAP. VIII.  
That heaven is a place most glorious; and of our blessed society with the Saints, Angels, and our saviour Christ.  
ANd thus haue I( though but in dark maner) 
§. Sect. 1. That the heaven of heauens shall bee the place of our happiness, which is most beautiful and glorious.  described the joys of heaven, both which concern the excellent condition of our own persons, and also those things which are about vs. unto which we may now ad the excellency and glorious beauty of the place where, and of the society with whom, wee shal enjoy al this happiness. And first for the place of our happiness, it is not the earth, air, or firmament, wherein the stars are fixed, but the heaven 
Heb. 7. 26.  of heauens, or the supreme and highest heaven, into which Christ as he was man ascended, and so was made higher then all the visible heauens, as the Apostle speaketh; 
2. Cor. 12. 2.  which is also that which the Apostle Paul calleth the third heaven, into which he was taken up. howsoever some think that after the resurrection, the blessed saints shal not be confined to any place, but haue the use both of heaven and earth for their habitation, in both which they shal enjoy the presence of God, and al divine and heavenly happiness. The which their opinion they ground vpon those places of Scripture, where it is not onely said, that there shal bee new 
a Esa. 65. 17. and 66. 22. Apoc. 21. 1.  heauens and new earth; but also that therein shal dwell righteousness, that is, the holy and just who shal execute righteousness, 
b 2. Pet. 2. 13.  and that the saints being 
Apoc. 5. 10.  made kings shal reign vpon the earth. But concerning this point I can determine nothing; only let us know this to our ioy and comfort, that wheresoever the situation of this seat of blessedness shal be, it is certainly most glorious and majestical. Neither must we think that the Lord hath onely provided for us goodly and rich furniture, but also stately palace● and glorious mansions. For if earthly kings will haue habitations answerable to the greatness of their majesty, wherein they keep their chief residence; then how glorious and full of stately majesty is this heavenly palace, which is the chief seat of the King of kings, where he communicateth himself to his chief nobles and courtiers, the holy Angels, and blessed Saints? But hard and impossible it is to describe in a lively maner, the excellency and stateliness of this glorious mansion, and city of the saints, in al the particulars thereof; only this we may conclude, that it is; first, of most large and almost infinite extent and circuit, seeing it is to be the seat and habitation of innumerable Saints and Angels, unto the majesty whereof is required that it be most ample and spacious, that they may haue liberty and room enough. For as it is one part of the wickeds disgrace and punishment, that they shal be thrust together in a straite room, and like stinking tares and noisome weeds bee crushed together, and tied in 
Ma●. 13. 30.  bundles that they may bee cast into the fire: so contrariwise it is more then probable, that the seat of the blessed is most ample and spacious, that so it may bee the more glorious, stately, and magnificent. And this appeareth also by evidence of reason: for if the visible heauens be so many and innumerable degrees greater then the earth; then how much more ample and spacious is the heaven of heauens, which doth enclose and compass them; as they do the air and earth? Secondly, we may be assured that this place is most holy and pure, seeing it is the seat, not only of the holy Saints and Angels, but also of the Lord, who is holinesse itself. For if that place of his temporal and momentany presence, when as he appeared unto Moses, was holy; how much more holy 
Exod. 3. 5.  are the heauens, which is the place of his continual residence? In respect of which purity and holinesse it will not admit of any impure guest; for as it is said, no unclean thing shall enter in thither, neither whatsoever worketh abomination 
Apo●. 21. 27.  and lies. Finally, we may be assured though wee cannot describe it according to it worth and excellency, that it is a place most glorious and majestical. For if the Tabernacle when God gave some such visible signs of his presence, as the people in their frailty and mortality were capable of, was filled with glory; how full of glory and majesty are the 
Exod. 40. 34.  highest heauens, where God keepeth his chief residence, and manifesteth his glory and greatness, in a far greater measure to his Saints and Angels, which are incorruptible and immortal? And this royal excellency being in itself ineffable and unconceivable; the Apostle describeth according 
Apoc. 21. 10. 11.  to our weak capacity, by such visible and earthly things as are most precious and glorious. And first he saith, that this new jerusalem and city of God, is full of Gods glory, and her shining like unto a ston most precious, and as a jasper ston, clear as crystal: that it hath a wall great and high, and twelve gates, and at the gates twelve Angels; that it is both in length and in breadth twelve thousand furlongs; that the building of the wall of it was of jasper, and the city of pure gold, like unto glass, clear and transparent, pure and glorious: that the foundations of the wall of the city are garnished with all maner of precious stones: the first foundation of jasper, the second of sapphire, the third of Calcedonie, the fourth of an Emerald, the fifth of a Sardonyx, the sixth of a Sardius, the seventh of a Chrysolite, the eight, of a Beryl, the ninth of a Topaz, the tenth of a Chrysoprasus, the eleventh of a Iacynth, the twelfth of an Amethyst. That the twelve gates were twelve pearls, and every gate of one pearl, and the street of the city pure gold, and like shining glass. All which if it be to bee understood( as some would haue it) of the glory of the Church here on earth, when as Iewes and Gentiles shal be joined together before the coming of Christ to iudgement; it is no less forcible to prove that the heaven of heauens is a place most glorious; for if there be such glory, beauty, and majesty in the Church militant, how innumerable degrees shal it be increased and enlarged in the Church triumphant? if there be such excellency to be seen on earth, what shal wee think of the heaven of heauens? And surely, if these outcases of this imperial heaven, the starry firmament, daily subject to our view, bee so glorious? how much more majestical is that place reserved for Gods saints? If the roof of our prison and earthly habitation be so curiously vaulted, and so richly garnished and bespangled with bright shining lights, and beautiful stars; what workmanship, what majesty, and incomparable excellency may we expect in the palace of the great king, and the heavenly habitation of the Saints and Angels? If the very porch and first entry bee so stately and glorious; how full of majesty, beauty and glory, are the chief rooms, and the presence-chamber of this great and glorious monarch of heaven and earth.  
unto this glory and happiness of the place, we may add 
§. Sect. 2. Of the great felicity which we shall haue in the society of the saints and Angels. Mat. 8. 11.  that felicity, ioy and contentment which wee shal take in our company; for first, wee shall haue the society and fellowship of the Saints and blessed Angels, according to that of our saviour Christ, many shall come from the East and West, and shall sit down with Abraham, and Isaac, and jacob, in the kingdom of heaven. And because there shal bee perfect love and charity among us, every one loving another as themselves, and rejoicing as much in their happiness and felicity as in their own; hereof it will come to pass that according to the innumerable number of the Saints and Angels, so infinitely shall our joys be doubled and redoubled; and that which one hath not of this glory and happiness in himself, because he is not capable of it, he shall enjoy it through his perfect love in the rest of this holy and heavenly society; they being mutually one to another storehouses and treasuries of these everlasting joys, to keep for their use and comfort, that which themselves cannot contain and comprehend. So that this ioy of love and perfect charity, shall infinitely exceed al other heavenly joys which belong peculiarly unto any one; seeing thereby every one perfectly enjoyeth all the happiness and blessedness of the whole society of the Saints and Angels, whose glory as it is most excellent, so their number numberless. Now if these heavenly joys bee so unspeakable and so incomprehensible in every one, that he can scarce contain them, how shall we be ranished with ioy and delight, when wee shall communicate in the glory and happiness of so great a multitude? And if there be such ioy and sweet content on earth, whilst two or three living in all prosperity, dearly love one another, who notwithstanding love imperfectly, and spend the least part of their time in their mutual fellowship with their beloved friends; what infinite ioy and rejoicing shall there be, when all the saints shal be joined in their hearts with the bond of perfect charity, and in their persons in a near fellowship and society, never again to be separated and divided? Neither shal here( as in the earth) propriety unto these spiritual joys, and heavenly treasures be any cause of difference, by reason that the ones having them, is the cause why others want them; seeing all these vnualuable riches, and unspeakable happiness shal lye out in common, for the use and comfort of al the inhabitants. And as al shall jointly enjoy this kingdom of glory in an holy communion, so every one shall enjoy it wholly to himself; even as the sun serveth for the use and benefit of the whole world;& yet every one endued with sight enjoyeth it wholly, as though no other were partner with him. And therfore because the ones having of this heavenly ioy and blessedness, is so far from hindering of another, that contrariwise through that communion and perfect love which is amongst them, every one enjoyeth anothers happiness, and so by this fellowship hath his joys infinitely multiplied; from hence will spring unspeakable ioy in one anothers love, and unconceivable love by reason of this ioy.  
But here it may bee demanded, whether in this heavenly 
§. Sect. 3. Whether we shall in heaven know one another.  society, we shall know every one their earthly friends, kindred and acquaintance. To which I answer, that it were better if we would learn to know, and to bee assured, that wee ourselves shall be happy members of this heavenly society; for what will it profit a man to know, that the Saints shall haue this knowledge one of another, if he be ignorant of the means whereby he may come to be in this number? Secondly, I answer, that if this particular knowledge, which here we so much desire, would after that manner which we desire it, any whit advance our ioy and heavenly happiness; then most certainly we shall attain unto it, and shall every man know his near& dear friends, as wife, husband, father, mother, sisters, brethren, children, and familiar acquaintance, seeing nothing shal be wanting to that felicity and blessedness, which may make it perfect and complete; and contrariwise if it will not, we haue no reason greatly to desire it. Finally, I answer more plainly and directly, that in the heavenly joys, we shall all know, and knowing love one another, but yet not after a carnal and worldly manner. The former point is more then probable; for being plentifully endued with Gods spirit, and having thereby our minds illuminated with all knowledge and spiritual wisdom, we shall be enabled to know, not onely those who haue been formerly of our acquaintance, but even strangers, whom we never saw. For if Adam before the fall, had his mind so enlightened with 
Genes. 2. 23.  wisdom and knowledge, that he knew eve, and from whence she came, at the first sight; and if the Apostles accompanying 
Matth. 17. 4.  Christ in his transfiguration, and having but a small beginning, and a little taste of their glorification, were able thereby to know Moses and Elias, whom they had never seen: And( as some add) if dives( as it is in the parable) knew Abraham, 
Luk. 16.  and Lazarus in his bosom in so great a distance; then how much more shall they, who are perfectly glorified, and endued with all knowledge, through the illumination of Gods holy spirit, know all their friends and kindred, with whom formerly they haue been acquainted? But yet this knowledge, both in respect of the cause and manner thereof is not worldly and carnal, neither shall we know them by their outward shape and favour; for this is impossible, in regard of the great difference between a body mortal, and immortal, earthly and glorified, which, as I said, shall bee freed from all blemishes and imperfections, either of age or stature; nor by the help of our natural memory, which in such length of time, and greatalterations, which in the mean time shall happen, must of necessity fail us; but by that divine illumination of Gods spirit, which maketh acquaintance and strangers all alike known unto vs. In both which respects, the Apostle Paul saith, that from henceforth we know 
2. Cor. 5. 15.  no man after the flesh; yea, though we had known Christ after the flesh, yet now henceforth know we him no more. Whereby is meant, that the knowledge which we haue one of another, is not in outward and worldly respects, but divine and spiritual, as we know them in Christ, by the enlightening of the spirit. And the like also may be said of our love towards them, which shall no more be, in regard of our earthly kindred, acquaintance and friendship, all which shall be abolished, but in respect that they are the members of Iesus Christ, copartners of the same joys, and fellow members united one to another by the same spirit. Neither shall we more rejoice in the society of our earthly kindred and acquaintance, or better love them in these earthly respects; for this would not augment and increase, but diminish and detract both from our love and ioy; seeing this shall be the perfection of them both, to be towards all in the highest degree, loving and rejoicing in the happiness of every one of Gods Saints, much more then the tenderest mother can love her child, or wife her husband, and as much as they love themselves, and rejoice in their own happiness. And if there bee then any difference in our love, it shall bee in divine and spiritual respects, even as our love shall be divine and spiritual, namely, as we shall more love them, who haue greatest excellency of gifts, and measure of glory, having a more perfect apprehension of God, and that heavenly blessedness, and the greatest proportion of that holy spirit, which shall be the bond of our union, and cause of our love.  
But as we shall haue knowledge of all the blessed Saints, 
§. Sect. 4. That it shall be a great part of our heavenly happiness to enjoy the company of our saviour Christ.  and loving them as ourselves, shal haue great ioy in their society: so especially shall we know our saviour Iesus Christ, loving him above al the rest, yea, and more then we love ourselves, and taking unconceivable ioy in that union and communion, which we shall haue with him, in all that glory and happiness, wherein he shall be far preferred before all the sons of men. Of this special knowledge of Christ, himself speaketh. Father( saith he) I will that they which thou hast 
John 17. 24. Vers. 3.  given me, be with me, even where I am, that they may behold my glory which thou hast given me. Yea, in this knowledge of him, he placeth a chief part of our heavenly happiness, saying, 
job 19. 25. 27.  that it is life eternal, to know God, and whom be hath sent ●esus Christ. Of which happiness, holy job assureth himself, where he saith, that he was not onely sure that his Redeemer lived, but also that he should see and behold him with his bodily eyes. By which knowledge of Christ, and fellowship with him, we shall haue inestimable ioy and comfort; for if John the Baptist sprung for ioy in his mothers belly, at the presence 
Luke 1. 14.  of Christ in his first conception; if his earnest desire to see Christ in the flesh, made old Simeon wish the prolonging 
Luke 2. 29. 30.  of his life; and having obtained his desire, and seen Christ his salvation, was most willing to depart in peace: If the eyes of the disciples were blessed by Christs own testimony, because 
Luke 10. 22. 23.  they had seen that, which many Prophets and Kings had desired to see, and yet could not, to wit, the saviour of the world clothed with our human nature, and but in the estate of a seruant, despised of men, and contemptible in the world: And finally, if Peter, james, and John, seeing but some small sparks of his glory and majesty in his trans●iguration, 
Matth. 17. 4.  were so ravished with delight, that setting aside all worldly desires, they wished only the continuance of this ioy; then what inestimable pleasure, comfort, and rejoicing shall wee haue, when we shal continually behold our saviour Christ in his glory and majesty, adorned in his kingly attire, accompanied with his blessed Saints and Angels, and sitting at the right hand of his Father, like a triumphant conqueror, having subdued and trodden under foot all his and our enemies? especially considering that wee shall not be bare beholders onely of his glory and happiness, but shall communicate with him, as members of his body, in all his joys, and bee made partakers of all his glory. O what ravishing ioy shall then possess our souls, when as wee, who haue long been contracted to our Lord and husband, shall see that blessed time come, when we shall haue that royal marriage between him and us solemnized in the presence of God and his holy Angels, and shall haue the fruition of him, and all his happiness, when as wee shall not bee able to determine, whether the glorious majesty, or the unmatchable love of our dear husband shall exceed one the other? What delight and comfort shall we then feel, when wee poor contemptible members, base, and inglorious in the world, shal be united to our most glorious head, Iesus Christ, and by virtue of this union with him, shall also be glorified, and communicate with him in all his felicity, and heavenly ioy? O how shall at this day our hearts and souls be able to contain that pleasure and delight, when wee shall haue so near society and fellowship with our blessed saviour and Redeemer, who hath loved us so dearly, that when we were bankrupts to Gods iustice, he became our surety, and discharged our debt to the utmost farthing? when we were enemies, he wrought our reconciliation; when wee were condemned, he procured our pardon; when wee were the slaves of sin and Satan, he powerfully redeemed us; and when we were in the state of condemnation, and the very firebrands of hel fire, he brought us into the state of salvation, and made us the sons of God, and coheirs with him in all his glory and heavenly happiness. All which he effected by humbling himself to the state of a seruant, when he enjoyed with his Father all glory and majesty, and by suffering miseries and afflictions, hunger, weariness, grief, and worldly contempt skornings, settlings, banquetings, scourgings; and finally, that sharp and shameful death of the cross, and his Fathers heavy displeasure, much more bitter and intolerable then all the rest of his bodily sufferings. O how then shall we rejoice in his love, and in loving him again, for all his grace and goodness extended unto us?   

CHAP. IX.  
Of the fruition of God, and of those unspeakable ioyas which will arise from it.  
ANd thus haue I shewed what inestimable joys 
§. Sect. 1. That as the Lord is the author, so also the chief matter of our heavenly joys.  are prepared for the Saints, both in respect of the things within them, and without them; all which, though they are so great, that the heart of man cannot possibly conceive them; yet are they all but little or nothing, in comparison of that incomprehensible ioy and happiness, which we shal haue in the fruition of God himself, infinite in al goodness and perfection; whereby wee shal for ever enjoy his presence, behold his face and glory, and bee united unto him in a blessed& holy communion, that so he may become 
1. Cor. 15. 28.  al in al. Which ioy being like the author and object thereof, infinite and incomprehensible, it is not to be expected, that I should in the least measure, as it is in it own nature, express it; seeing in regard of it infinite perfection, the heart of man cannot conceive the least part thereof, much less his tongue or pen utter it; onely I will content myself to haue shadowed it out in some dark maner, and to discover it by the light of the word, as it were a far off, expecting the full revelation thereof in the great day of Gods appearing. First therefore we are to know, that as God is the chief author and cause of all our happiness, electing us to eternal life before the world was, creating us unto glory, and graciously affording unto us al the means of our salvation; so also he is the chief object, and( as it were) material cause, and substance, of all our ioy and happiness. And( as one saith) it is he, both which 
August.  crowneth us with a glorious crown, and is also himself this crown of glory; it is he that promiseth, and who is also that which is promised, he is the rewarder, and he also is our reward. And finally, he giveth unto us heavenly happiness and blessedness, and is also this blessedness and felicity itself. And thus the Lord promiseth unto Abraham, not onely that he would reward him greatly, but also that he himself 
Genes. 15. 1.  would be his exceeding great reward. And holy david in many 
Psalm. 16. 5. 11.  places calleth the Lord his life, his light, his glory, his strength, his portion, and the lot of his inheritance: and finally affirmeth, that when he should appear, he should bee 
Psalm. 17. 15.  thoroughly satisfied with his image, because in his presence is fullness of ioy, and pleasures at his right hand for evermore. To which purpose one saith, that it shall be our reward to see 
Bernard. meditat. deuot. cap. 4.  God, to live with God, to live of God, to be with God, and to be in God, who shall be all in all; to haue God, who is the summum bonum, and chief good; for where the chief good is, there is the chief happiness, the chief pleasure, true liberty, perfect charity, eternal security, and secure eternity; there is true gladness and rejoicing, perfect knowledge, al fullness, and al blessedness; there is peace, piety, goodness, light, virtue, honesty, the ioy of continual mirth, sweetness, life eternal; glory, praise, rest, love, and sweet concord. And this( namely, that God is our summum bonum, and chief happiness) the very Heathens themselves from time to time haue confessed and acknowledged, as it were easy to show, had not that ornament 
Morn. de verit. relic. Christ. cap. 19.  of true nobility,& excellent instrument of Gods glory, by his learned labours shewed this at large, and saved me this labour.  
Now as the Lord is our reward and the perfection of our 
§. Sect. 2. That all ioy and happiness accompanieth our fruition of God, as being the perfection and accomplishment of them all▪  ioy and happiness; so we are further to know, that above all other rewards he is most excellent; and of all other joys, by infinite degrees most delightful; for whereas other joys in heaven exceedingly please, it is he alone that can fully content us: whereas others are inestimable and of great worth; it is he only who is all-sufficient, and being infinite in al goodness and perfection, doth give unto us full contentment, and complete happiness. And this is that which he himself saith unto Abraham; I am God all-sufficient, walk before me and be 
Genes. 17. 1.  thou upright: and hereof it is, that having promised in the revelation to him that overcometh, that he shall inherit all 
Apoc. 21. 7.  things, he sheweth how he shall be made thus complete, saying, I will be his God, and he shall be my son. And indeed how can he want light, that hath this sun of righteousness still shining vpon him? how can he lack warmth, who is continually heated with the flames of this divine love? how can he thirst, who hath this euer-springing fountain which yeeldeth streams of the water of life? And in a word, how can he want any good who enjoyeth the chief goodness, in whom all virtue, knowledge, and whatsoever goodness can be name, or desired, are most absolute, and in all fullness and perfection? For( as one saith) his divine beauty the Angels 
August. de Triplici habitac. cap. 4.  wonder at, by his power the dead are raised, of his wisdom there is no number, or measure, whose kingdom knoweth no end, whose glory cannot change, whose light so obscureth the sun, that in comparison thereof it is but darkness; who in sweetness so far exceedeth honey, that being compared, it is as bitter as wormwood; whose face if the damned souls could behold, they would feel no punishment, no grief or heaviness; whose presence would change hell itself into a paradise of pleasure and delight. whereby it appeareth, 
August. de Spiritu& Anima. cap. 65.  not only that God is the chief and supreme cause and object of al our felicity and blessedness in the kingdom of heaven; but also that he is all-sufficient to make us perfectly happy, as being our summum bonum, infinite in all goodness and perfection. Now further we are to know, that the fruition of this God all-sufficient, and our chief and supreme good, is that which we call blessedness, and our heavenly happiness. Of which fruition of God, there are made three degrees, or diuers manners: First when we enjoy God in his creatures; in them seeing and understanding his wisdom, power, and goodness, in his creating, preserving, governing and disposing of all the creatures in heaven and earth most wisely, mightily, and graciously. To which purpose the Psalmist saith, that the heauens declare the glory of God, and the firmament 
psalm 19. 1.  sheweth the work of his hands: and the Apostle Paul more plainly affirmeth, that the invisible things of God, that is, 
Rom. 1. 20▪  his eternal power and God-head, are seen in the creation of the world, being considered in his works. Secondly, we are said to enjoy him in ourselves, and that diversly in respect of the diuers faculties of our souls, as in our understandings, when they are enlightened with the beams of his wisdom, and divine knowledge, whereby we are enabled to know him, and ourselves, together with his will and works; in our wils and desires, when he replenisheth them with perfect iustice and righteousness, whereby they are made conformable to his will( in which sense they are pronounced blessed, who hunger 
Matth. 5. 6.  after righteousness, because they shall be satisfied) and enabled to refuse that which God disliketh, and to choose that which he loveth. Finally, we enjoy him in our heart and affections, when as loving him above all, and wholly depending vpon his power and goodness, we attain unto peace and tranquillitie of mind, and are replenished with all ioy and delight: in which respect we shall be most happy, when as our knowledge cannot puff us up, by reason of our righteousness, nor our righteousness be distasteful and troublesone by reason of our ioy. And lastly, we are said to enjoy 
1. Cor. 13. 12.  God in himself, which of al the rest is most pleasing and delightful; when we shall know him in his persons, nature, and attributes, not as in this life darkly, and through a glass, but as the Apostle speaketh, face to face: for this( as our saviour 
John▪ 17. 3.  saith) is eternal life to know God, and whom he hath sent Iesus Christ. Neither shal this fruition consist in a bare knowledge of God the Father, his son; and holy Spirit, but in that communion which we shall haue with them, whereby they will become unto us al in al, as we shal see hereafter. And that not in a party, or imperfect communion, whereby every of the Saints, should haue their share in this blessed fruition; for God is a most perfect and indivisible essence, so that they who enjoy him, enjoy him wholly, without any sharing and division. For as on the earth, every one totally enjoyeth the light of the Sun; and as a speech made among a multitude, is not divided by words and syllables, but is wholly and entirely received of all the hearers: so much more may our God whose essence is most simplo, pure, indivisible, and omnipresent, not filling one place more then another with his presence, but all alike, whether they bee near at hand, or more remote; communicate himself to bee enjoyed totally and wholly, of all, and every of the blessed Saints.  
By al which it is clear and manifest, that howsoever there 
§. Sect. 3. That the fruition of God must needs be the perfection of our ●oy, seeing all goodness, beauty and excellency is contained, and united in him. ●imis est aua●s cvi non suf●icit Dominus. Bernard. in Coena Domini Serm. 7.  are innumerable and inestimable joys in heaven, yet the fruition of God is the chief, and the perfection of them all; with which alone, without all the rest wee should bee most perfectly blessed, and without which, though we had all the other, our happiness should be maimed and imperfect: for enjoying God infinite in all perfection, our hearts and souls shal be fully satisfied and replenished with ioy, and( as one saith) he is too too covetous, who is not sufficed with the fruition of God; and without him, though we had all other joys of heaven and earth, there would still remain an emptiness in the soul, which would keep v● from full contentment, and make us still seek after more happiness. Concerning the former; how can it be, but there must needs be perfection of ioy, where God himself our chief goodness shal be enjoyed? for if the beauty of virtue, being beholded and well discerned, would( as one saith) stir up in us, a wonderful love 
Plato.  and admiration of it; how much more will the sight and fruition of God do this, who is the fountain of all virtue and goodness, infinite in all glory and perfection? If the queen of Saba thought Salomons seruants happy, because they always 
1. King. 10. 8.  stood before him, and heard his wisdom; how much more blessed are they, who enjoy Gods presence for evermore, who being a boundless ocean of wisdom, from which those little drops distilled, can never be dry, but shal continually haue riuers and streams of divine prudence flowing from him? If Moses attained unto an extraordinary measure 
Exod. 33. 22. 23.  of ioy and happiness, when he was admitted to see Gods hinder parts, and some small beams of his infinite glory and majesty; how happy and blessed shall we be, when we shall be admitted into his glorious presence, and continually see him face to face? If we so much desire to see, and see with ioy and admiration, men who are excellent in any kind, as those who are exceeding wise, valorous, strong, beautiful, learned, or endued with some extraordinary parts, although they be but maimed and imperfect; then how shall we be ravished with ioy and holy wonder, when we shal both see and enjoy God himself, in whom al excellencies do concur, and that infinitely and in all fullness and perfection? If we could find a man in whom the graces and good parts, not only of al other men, but also of al the rest of the creatures, fully concurred, as the faith of Abraham, the piety of david, the love of jonathan, the wisdom of Salomon, the beauty of Absalon, the strength of samson, the sweetness of odiferous flowers, the brightness of the Sun, &c. who would not admire his excellency, and think himself happy, if he might enjoy his love& company? but al the goodness, beauty, excellency, and perfection of all the creatures joined together, is nothing in comparison of that, which we shal see and enjoy in our all-sufficient Creator, they being al but little drops of this euer-springing fountain, small sparks of this great flamme,& less thē a grain of sand, in comparison of the whole earth& heauens: seeing he hath in him al beauty, glory,& goodness, which they haue but in small portions; he hath that in al perfection, which they haue imperfectly, and in some little degree;& infinitely above al measure, whereas they haue it but in their measure and proportion. Whereof it is that what excellencies and good parts are ascribed to the creatures( as we say in the concrete) as being properties and qualities of their nature& substance, they are al attributed unto God in the abstract, as being his very nature itself, and of his essence& being; so the creatures are called good, but the Creator goodness itself; man is said to be wise, holy, just, loving, when as he hath these graces& virtues imparted unto him; but God is wisdom, holiness, iustice, love, not receiving them from any other, but having them eternally in his own nature and being. In which respect it is said, that there is none 
Matth. 19. 17.  good but God: that he is 
1. Tim. 1. 17.  only wise: that there is none 
1. Sam. 2. 2.  holy as the Lord, yea none besides him: because none are so in their own nature, and from themselves; but what they haue, they haue received it from God. From whence we may conclude, that if there be any beauty, excellency, goodness and perfection in the creatures, it is infinitely more in the Creator, from whom they first had it: for if he could without impairing of his own excellency and substance, impart unto his creatures, such goodness, beauty, and perfection, by his sole word, making them of nothing such as they are, and enriching them with so many good parts and properties, without impoverishing himself, or abating any whit of his own store; how glorious, how gracious, how beautiful and infinite in all persection is he in his own nature and essence, which wanteth nothing, though he haue made his creatures to abound? To this purpose the author of the book of wisdom saith: that though they had such pleasure in the beauty of their idols( as the Sun, moon, and rest of the creatures) ye● should they haue known how much more excellent he is that 
wisdom 13. 3. 4. 5.  made them: for the first author of beauty hath created these things; or if they marveled at the power and operation of them, yet should they haue perceived thereby, how much he that made these things is mightier: for by the greatness and the beauty of the creatures, the Creator being compared with them may bee considered. For if the singular parts of beauty and goodness, being divided and disperfed amongst the creatures, be so lovely and delightful; then what admirable love and delight shall we haue in the chief goodness, in whom alone they are contained, compacted, and infinitely surpaffed and excelled? if life created be so pleasant, how much more is life the Creator? if health be so sweet and comfortable, how 
August. Medi●at. cap. 18.  much more is he that made health? if wisdom be lovely, consisting in the knowledge of things created, how infinitely lovely is that wisdom, which hath created them all of nothing? Do we therefore love beauty in the creatures? we shal see it infinitely redoubled in the Creator, from which crystal fountain these little drops haue flowed. Do we love virtue and goodness in men? they are infinite in the God of virtue and goodness. Do we delight in wisdom? he is the God of al wisdom and knowledge, from which great light, men haue received these little sparks. Do we desire honors, riches, and pleasures? why he is the God of all glory, who satisfieth and filleth all with his hidden treasures; and in his presence is fullness of ioy, and at his right hand pleasures for evermore. 
psalm 16. 11.  In a word, whatsoever is good, pleasant, and desirable in all the creatures, it is conjoined and by infinite degrees surpassed in the Creator, from whom they haue had all their excellency, without any diminution of his fullness and perfection.  
And thus it appeareth, that the perfection of our happiness 
§. Sect. 4. That al the beauenly joys without the fruition of God could not make us perfectly happy.  consisteth in the fruition of our summum bonum, and supreme good, which when wee enjoy, wee can want nothing, and wanting him, can never be satisfied with al other good. For the heart and mind of man is of such large capacity, that nothing can fill it but he who being infinite did first make it. And because God alone is our summum bonum, and the supreme end of all our endeavours and desires; therefore if we should enjoy al the world, and could engross all the pleasures of heaven and earth, wee should not rest satisfied and contented, because wee haue not attained unto our end, and that chief and supreme good at which wee naturally aim in our desires. again, seeing none are blessed, but those who are perfectly satisfied and contented, and none thus satisfied, but they who enjoy God, their summum bonum, who, as he freeth them from all evil, so also he replenisheth them with all good; therefore without this fruition of God, though we should haue never so much good, yet we should not attain unto full happiness and felicity. So one saith, that whatsoever is less then God, though wee should 
August. de cognit. verae vitae. cap. 47. Quicquid nobis adest praeter Deum non est dulce. Nolumus omnia quae dedit. si non dat seipsum qui omnia dedit. Aupust. in Psal. 85 Psal. 73. 2●. Psal. 144. 15.  receive it for our reward, wee should yet desire more, and they who haue not their desires satisfied, haue not attained unto fullness of ioy. And therefore he concludeth in another place; that whatsoever is present when God is absent, is not sweet and comfortable; and that he did not desire any, or all those things which God hath given, unless he who gave them, give himself also. So that wee may say with david: Whom haue I in heaven but thee? and I haue desired none in the earth with thee: and conclude with him, that they are truly blessed, not who abound with worldly plenty and prosperity, but who haue Iehouah to be their God.   

CHAP. X.  
Of the vision and sight of God, and of that communion which we shall haue with him.  
ANd thus haue I generally shewed that God is 
§. Sect. 1. Wherein the vision of God chiefly consisteth; and that it is not a dark sight, as in this lif●, but a clear knowledge of him.  the supreme cause and main object of our heavenly happiness, and that as in the fruition of him consisteth our chief blessedness; so without him we can never attain to true and complete felicity. In the next place let us somewhat entreat of the special parts of this fruition; which consist either in the vision, sight, and knowledge of God, or in that communion which we shall haue with him. Concerning the former, wee are said in heaven to enjoy the vision of God, and to see him, when wee haue not onely in our understanding such a perfect and clear knowledge of him, his nature, attributes, person, will, and works, as the creature is capable of, but when as thus knowing him, our hearts and affections do adhere unto him, in most wont love, rejoicing in, and praising him, and comforming ourselves in all things according to his will. Neither are wee to conceive, that this vision is a bare and naked sight and knowledge, but such as is apprehensive and operative, both in our affections and actions. For so these words of sense and knowledge do usually in the Scriptures signify, not a bare sight alone, and naked knowledge, whereby the object is apprehended in the sense and mind, but also the operations and functions of the will, heart, and affections, together with the effects and actions which do follow and accompany this sight and knowledge. So david professeth that he believeth to see the 
Psal. 27. 13.& 34. 12.  goodness of the Lord in the land of the living: that is, to haue the benefit and fruition of it. And Christ saith, that he who believeth not, shall not see life; and contrariwise, that the faithful 
joh. 3. 36.  shall not see death; whereby is ment, that they should not taste the ioy of the one, nor these the punishment of the other: and elsewhere, that his sheep hear his voice, that is, beleeue and obey it, in their heart, affections, and conversation. And thus also we are said to see God, and to know him, not onely when in our understandings wee conceive some bare notions of his nature and attributes, but also when we apprehended and receive him into our hearts, souls, and affectines, and enjoying him, do rejoice in his fruition. Whereby we understand, not onely what this heavenly vision is, but also what is the chief object thereof, namely, the Lord himself, his nature, persons, glory and majesty. And this is signified by the seeing of Gods face, of which the Scriptures make mention. Thus the Psalmist saith; I will behold thy face 
Psal. 17. 15.  in righteousness, and when I awake I shall be satisfied with thine image. So it is said, that the faithful shall see Gods face, and his 
Apo●. 22. 4.  name shall be written in their foreheads: and the Apostle John 
1. joh. 3. 2.  affirmeth, that we shall see him as he is. In this life, as we do receive the first fruits of our glorification, so answerably we haue a vision and sight of God; but it is( as the Apostle speaketh) dark, as though it were through a glass; and that either as wee see the wisdom, power, and goodness of God 
Rom. 1. 20. 21.  shining( though dimly) in the glass of the creatures, which is our natural vision and seeing of him, common unto us with the Gentiles and Heathens: or that symbolical sight and vision, when as we haue some small glimpse of his glory, by some signs, shadows, and dark resemblances; In which kind Moses is said to haue seen Gods hinder parts, that is, 
Exod. 33. 23.  some small signs and appearances of his glorious presence; 
Esay 6▪ 1. 2.  and Esay affirmeth, that he thus saw the Lord sitting vpon an high throne, and lifted up, and the lower parts thereof filled the Temple, and the Seraphims stood vpon it. Or finally, the vision of faith, whereby we see God in his word, not onely described unto us in his attributes and persons, but also in that lively image of his son, in whom the glory of the Father shined, both in his heavenly doctrine, and most powerful miracles. In which sense Christ saith to Philip, he that hath seen 
joh. 14. 9.  me, hath seen my Father. But in the life to come wee shall see God face to face: that is, with a clear and manifest knowledge, and not in dark glasses, shadows, and resemblances: but as he is. Not that we shall behold him in his full quantity 
1. joh. 3. 2.  which is infinite, and therefore incomprehensible, but so much as the creature is capable of; and in his nature and attributes, knowing him in his wisdom, power, goodness, iustice and the rest( all shadows and vailes being taken away) much more perfectly& clearly then Adam did before his fall. For as we know men by their faces, and are able thereby to distinguish them from all others; so by that sight of God, whereby we shall with the clear eyes of our understandings know his substance, nature, and attributes, wee shall be able not onely to know him in himself, but also to distinguish him from all the creatures. Whereby we are not to conceive that our knowledge of God in this life, and in the life to come shall be diuers in themselves, and differing in their substance and essence, but onely in degree and excellency; for so the Apostle saith, that now we know in part, that is, imperfectly and obscurely, but then face to face. Whereby 
1. Cor. 13. 11.  he signifieth, that this knowledge of God in this life, is a part and beginning of the other, and not of a diuers kind and different nature. And that wee know and understand as children: whereby is meant, that as children haue but a weak and imperfect knowledge, whereby they do but after a childish maner conceive of high matters, as of kings, empires, foreign countries, State affairs, when they hear their parents talking of them, sometimes imitating them in their words and discourses, and not clearly understanding what they say; but when they come to riper age, they haue, in substance indeed and nature, the same understanding and knowledge, but in far greater growth, perfection and excellency; even as they haue being men; the same bodies which they had in their infancy, but much more strong and perfect. And as we see the same sun, with the same eyes, and after the same mane●, through a thick mist or cloud, which we do in a clear day, though much more obscurely and imperfectly: so shall we with the same understandings, see the same God, after the same spiritual maner in heaven, as we do on the earth, but yet in respect of the measure and degree, with much more excellency, clearness and perfection. For here we fee God and conceive of the joys of his kingdom, after a simplo, weak, and childish maner, speaking of them as wee haue heard and red in the word of our heavenly Father, and not perfectly understanding what wee say, because wanting experience and perfect understanding of that which wee discourse of, wee are notable to comprehend it. But in the life to come we shall see God face to face, and know him as wee are known, that is, clearly, experimentally, substantially, and essentially, without any dark riddles or shadows of obscurity; without which vision and knowledge there could be ho perfection of happiness. For then alone are we truly blessed, when as wee haue our wils and all our desires thoroughly satisfied; but it is impossible that we should bee thus satisfied and contented, unless wee be filled with this divine nature, in our understandings apprehending, and with our wils, desires, and affections, loving and embracing this most perfect substance, and divine essence; seeing( as I haue said) their capacity is so large, that nothing but an infinite goodness can fill and satisfy them. Neither is it possible that our minds should bee contented and at quiet, when as we see many excellent effects, and do not know the more excellent causes, and when as we behold and know the beautiful creatures, and are ignorant, or not thoroughly acquainted with the Creator himself, of infinite more beauty and perfection.  
Whereby we are not grossly to conceive, that we shall see 
§. Sect. 2. That our vision of God shall be spiritual, and how star forth we may be said to see him with our bodily eyes; and that in him we shall haue the knowledge of all divine mysteries. August. epist. 111. tom. 2.  Gods nature and substance with our bodily eyes; for he is spiritual and they corporal; but with the spiritual, and pure eyes of our minds and understandings shall wee behold this pure, perfect and spiritual substance; neither can( as one saith) the essence of God bee seen with corporal eyes, for then should he bee also corporal, and visibly circumscribed in a space or place, and not incomprehensible and omnipresent, but diuisible and circumscriptible: but the invisible God is seen invisibly, that is, by that part of our nature which is invisible; to wit, a pure and undefiled mind or soul. Notwithstanding though wee cannot see God essentially with our bodily eyes; yet shall we accidentally behold him in his visible creatures, in whose glorified bodies, his glory, wisdom, and power shall clearly shine. And though wee cannot see the deity or divine nature, because in it own essence it is spiritual and invisible, yet shall wee see God, in that lively image of his son and our saviour Iesus Christ, who is God and man. In which sense job saith, that he shall se● God in his flesh, that is, Christ Iesus his redeemet, 
job 19. 27.  and in him as his perfect image and lively picture, in whom all the fullness of the Godhead dwelleth bodily, as the Apostle 
Col. ●. 9.  speaketh, shall wee see the Father and his holy spirit. And as we cannot in this life see the substance and essence of our souls with our bodily eyes; but yet can with them behold them in the functions, operations, and actions which they exercise in the body; so though we cannot visibly and sensibly see the invisible and incomprehensible God in his own spiritual nature and being; yet may wee behold him in his creatures, exercising in them his wisdom, power, and goodness, especially in that lively character, and perfect pattern, his son Iesus Christ. But our chief vision and knowledge of God shall be spiritual in our soul, mind, and understanding, wherewith wee shall clearly behold Gods essence and nature, in all his attributes and perfections, and also his persons, conceiving the great mystery of the trinity, the Father, Son, and holy Spirit, in the unity of their most simplo and vndiuided nature; and clearly knowing the eternal generation of the Son by the Father,& the proceeding of the holy Spirit, and what distinction and difference there is between them. Then shal we know how al things in God are one and the same( except only the relation of the persons one to another) and that there is no diversity of faculties, but one pure and perfect essence, nor his wisdom, goodness, iustice, mercy, and the rest of the attributes different the one from the other, but all one and the same in God, yea of God, as being all of his essence and being. Then shall we understand how God is wholly every where,& yet without place, great without quantity,& good without quality. Then shall we know those great mysteries of Christs two natures conjoined in the same person in the hypostatical union, and of the union of our bodies with our head Christ, by the same spirit dwelling in us; whereby wee become flesh of his flesh, and bone of his bones, though wee be far remote the one from the other; then shall we be acquainted with the causes of Gods eternal counsel in our election, creation, redemption,& in the gathering and governing of his Church, with all other his works of wonder. Then shal we know the spiritual substances of Angels, the nature, essence,& beginning of our own souls; together with the hidden forms of other creatures. In a word, every mystery or secret whatsoever which is profitable, and the knowledge therof by us desired, shall there be understood of us; seeing blessedness consisteth in full contentment, and we cannot rest quiet& content, unless our desires be perfectly satisfied. Al which excellent and bottomless mysteries shall not grow stale and common unto the Saints as soon as they haue conceived them, but for ever remain new and wonderful; neither shall they procure in the beholders less admiration and wonder after many 
August. de triplici habitaculo. cap. 4. 6.  thousand yeeres beholding them, then at their first illumination and acquaintance with them. So that being illuminated with that divine light of Gods holy spirit, wee shall not only see God, but by him his works and creatures; and as in this life wee see God in the creatures, so in the life to come, we shall see the creatures in and by God; for then he alone shall be our sun which shall give us all our light, as 
Apoc. 21. 23.  the holy Ghost speaketh. And as in this world wherein things are sensible, we haue our power of seeing the creatures from the benefit of the sun enlightening the air, and the object, that we may behold and discern it; so God the intelligible sun of the world, with the beams and light of his holy spirit, doth so enlighten the minds of the blessed, that thereby they are enabled to see his own face and essence, will, and counsels, with open and clear view, and also his creatures and works of wonder which he hath made for our delight and admiration, and for his own praise and glory. By all which it appeareth that one of the greatest parts of our heavenly happiness, consisteth in our vision and joyful knowledge of God, whereby wee shall not onely know himself, but his creatures and works of excellency, in and by the light of his spirit. So our saviour saith, that the pure in heart are 
Matth. 5. 8.  blessed, because they shall see God: and that 
joh. 17. 3.  eternal life consisteth in the knowledge of God, and his son Christ. So the holy Apostles Paul and John, do make it a chief part of our happiness, that we shall 
1. Cor. 13. 12.  see God face to face, know him as we are known, and 
1. joh. 3. 2.  see him as he is. And the Prophet david saith, that beholding Gods face in righteousness, he should be 
Psal. 17. 15.  satisfied with his image. And hence it is that our saviour earnestly desiring the happiness of his seruants, doth entreat of his Father, that those whom he had 
joh. 17. 24.  given him might be with him, and behold his glory. And this standeth with good reason that this vision and knowledge of God should be a chief and principal part of our happiness; first, because our understanding being the chiefest faculty of the chiefest part of man, it must needs be a chief part of our ioy and glory to haue it satisfied and contented. But how can it be satisfied, if seeing excellent effects, it do not see the cause; and if knowing the rare works of God, it do not also know the workman? again, if there should be in heaven no true knowledge of God, there could be no love of him, and consequently no pleasure and delight: for howsoever we may love an evil thing, yet wee cannot love a thing unknown; and if wee do not love it, we take no comfort or ioy in the being of it. So that take away knowledge, and take away love and delight; and contrariwise, presuppose excellency and perfection of the object, and the greater our knowledge is, the greater will be our love, the greater also our pleasure and contentment in the fruition of it.  
The other part of our fruition of God, is our communion 
§. Sect. 3. Of that communion which we shall haue with God in the kingdom of heaven.  with him; neither shall wee onely see and behold him in all his goodness, glory, and majesty, but we shall also in a most blessed manner be united unto him, and communicate with him in all his happiness, which is the supreme end of our creation and redemption, and the very perfection of our glorification. For therefore did the Lord create us according to his own image,& conformable to himself in wisdom, righteousness and holiness, that he might dwell with us,& in us, as in his holy temple and habitation, and that wee might haue communion with him in all his excellencies and perfections. And when this communion was dissolved and broken off by the fall of our first parents, and our sins had separated between our God and us, because our bodies and 
Esay 59. 2.  souls being corrupted and defiled with sin and wickedness, were more fit to be the habitations and dwelling places of the wicked and unclean spirits, then the temples of the holy Ghost; then the Lord loving us as his creatures ordained to glory, with an eternal love, and taking compassion of our miserable condition, sent his son into the world to bee our mediator, and to repair this communion between him and us, by taking our nature vpon him, and uniting it to the divine nature, that so it being united to his deity, and we to his humanity, by this mediation and bond we might be reunited unto him, and that much more perfectly then in our first creation. So that the bond of our union with God is our saviour Christ, who being God and man, by his human nature assumed, uniteth us to God, and by his divine nature assuming, uniteth God unto us, and by virtue of this union maketh us partakers of God, and to haue communion with him in all his goodness and divine excellencies, and to become again the habitations of God, and the temples of his holy spirit. Now the means whereby we are united unto Christ, he becoming our head, and we the members of his body, are not onely his assuming of our nature, but also our receiving of his spirit, whereby being united unto Christ, and becoming one with him, as the head& members of the body are one, because they are informed with the same soul, wee are quickened thereby and do live the 
Gal. 2. 20. Col. 3. 3. 4.  life of Christ, as the Apostle speaketh. So it is said, that wee 
Ephe. 2. 22.  are built together to be the habitation of God by the spirit, that 
1. Cor. 12. 13.  by one spirit we are baptized into one body, that 
1. Cor. 6. 17.  he who is joined with the Lord, is one spirit with him; and contrariwise, that 
Rom. 8. 9.  he who hath not the spirit of Christ, the same is none of his. The which communion between God and us through Iesus Christ, is begun in this life, truly, though in respect of the degree, it be weak and imperfect: for as we haue received but the first fruits of the spirit, so wee haue but a small and weak entrance into this communion, and that by certain inferior means and instruments. For first by baptism wee are outwardly and sacramentally engrafted into the body of Christ, and after by the preaching of the gospel, made effectual by the inward operation of Gods holy spirit, a lively faith is begun in us, whereby we apply unto ourselves Christ and all his benefits, and so haue communion and fellowship with him. The which union and communion is more and more confirmed by the receiving of the Lords Supper, because by it our faith, which is on our part the bond thereof, is strengthened and increased.  
But howsoever this communion with God and his son 
§. Sect. 4. That our communion with God shall be much more excellent and perfect then it is in this life.  Christ, be the same in nature and substance, with that which we haue with them in this life, yet do they exceedingly differ in the quantity and degree, in the inferior means which God useth to haue communion with us, and in the bond on our part, whereby wee are united unto Christ. For then we having fullness of the spirit, shall be fully and perfectly united unto our head and saviour, and through him unto God; enjoying him in a near, excellent, and unspeakable manner. And whereas in this life God communicateth unto us himself, his mercy, and goodness, by inferior means, and secondary causes; as his spiritual graces, by the means and ministery of his word and Sacraments; his temporal benefits tending to our preservation, and the maintenance of our lives, by his creatures, as meate, drink, clothing, the sun, air, earth, and the rest; after this life these inferiors causes and means shall cease, and God without them shall be all in all, supplying us with all things which we can desire, immediately by his own al-sufficiencie, and perfecting our happiness by himself alone, without any helps or inferior instruments. Finally, the bond of our union with Christ in this 
Heb. 11. 1.  life, is a true faith, which in the life to come shall cease, and we shall be united unto him, and through him unto God immediately by his spirit, which shall dwell in vs. And on our part, in stead of faith, we shal be united unto the blessed trinity, by that perfect vision and knowledge of God, it being the nature of true and effectual knowledge, to comprehend and( as it were) to enfold as much as may bee the object or thing known, either receiving itself, or the species and form thereof into the mind and understanding: and by that perfect love, which we shall haue of God the Father, his son, and holy spirit, the nature whereof is, to transform( as much as may be) the party loving into the thing beloved, and to make all things common between them. Whereby we may partly, and in some dark manner understand, what that divine and holy union between God and us shall be in the life to come: namely, a communion with God, in all his goodness and perfections, through the spirit of God dwelling in us, uniting us first unto Christ, and in him to God the Father; and through our knowledge and love of God, seeing and enjoying him, whereby we shall become the habitations and temples of the deity, in which it will eternally dwell, and God shall be come unto us all in all, immediately quickening, preserving, and glorifying us by himself, without the help and ministery of inferior means. And of this union, the scriptures speak plentifully. For so the Apostle Peter saith, that we shall be made partakers of 
2. Pet. 1. 4.  the divine nature. And our saviour Christ prayeth for all his elect, that they may be all one, as he and his Father were one: 
John 17. 21.  I pray( saith he) for all that shall beleeue in me, that they all may be one, as thou O Father art in me, and I in thee, even that they may bee also one in vs. And in this respect, they are said to bee the Temples of God, in which he dwelleth. 
2. Cor. 6. 16.  ye are( saith the Apostle) the temple of the living God; as God hath said, I will dwell among them, and walk there: I will be their God, and they shall be my people. So elsewhere he saith, that 
Ephes. 2. 22.  we are built together to be the habitation of God by the spirit. And this is the voice of God from heaven, 
Apoc. 21. 4. §. Sect. 5. Of the excellent fruits which will accompany our communion with God; and namely, that he will be unto us all in all.  Behold the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be their God with them.  
And this is that communion which the glorified Saints shall haue with God and our saviour Christ, the fruits and benefits whereof are infinite and inestimable: for communicating with God, who is infinite in al perfections, in his goodness, glory, and excellency, we shall abound with all blessings which our hearts can desire, and far above all which we can conceive; for whether it be glory, riches, pleasures, beauty, love, wisdom, or whatsoever other excellencies we can conceive, we shall find them infinitely contained in the fountain and treasury of all goodness. again, being united unto God, and communicating with him in the virtue and power of his holy spirit, we shall be quickened thereby, and live the life of God, in purity, eternity, and all perfection, not in the quantity, for God is infinite in all good, but 〈◇〉 quality and similitude, according to our measure and proportion. To which purpose one saith, that, as the soul is the 
August. de cotnit. verae vitae, lib. cap. 31. Ut vita carnis anima est: ita vita beat● hoins deus est. Psalm. 144. 15. August. de civit. dei lib. 19. cap. 26. 1. Cor. 15. 23.  life of the body; so God is the life of the soul; and as the body is dead, when it hath not the soul, so the soul is dead when it wanteth God. And as the blind man is said to haue dead eyes, when they are deprived of light and sight; so the soul is dead, if it do not enjoy God, the life of blessedness. Furthermore by virtue of this communion it cometh to pass, that God all-sufficient is unto us all in all, as the Apostle speaketh, that is, doth free us from all evil, and replenish and furnish us with all good, which our hearts can desire, and that immediately by himself, and not by secondary helps, and inferior means, as he doth in this life. To which purpose elsewhere he desireth, that the Ephesians might know the love of Christ, which passeth all knowledge; that they might bee silled 
Ephes. 3. 19.  with all fullness of God. In this life, God is not thus al in all, as he will be in the life to come, partly because he useth for the procuring of our good, many means and instruments by which he worketh; and partly because he doth not give unto us all things in any excellency and perfection; in which respect it is truly said, that Gods gifts are not now all in all, but 
Hieron. epist. 37. ad Admand. presbyt.  some in every man, as wisdom in Salomon, piety in david, patience in job, and so in the rest; but in our heavenly happiness, when God shall be all in all, we shall excel in all goodness, virtue, glory and perfection. Neither shall wee then need any thing, because we shall enjoy God all-sufficient, who will by himself supply all our wants, and grant unto us all our wishes. So the Apostle saith, that in the heavenly jerusalem, 
Apoc. 21. 22. 23.  there shall bee no temple, for the Lord God al-mightie, and the Lamb shall be the temple of it,& we shal worship God in God: nor sun or moon to shine in it, for the glory of the Lord shall light it, and the lamb shall be the light of it. And therefore we shall no more need these worldly lights, then we need the light of a candle, when the sun shineth. We shall not need the Word and Sacraments, as means whereby we may more firmly be united unto God; for then God will communicate himself unto us immediately without these secondary and inferior helps. Neither shall we need food, apparel, sleep, and other means of preserving life, seeing God will immediately quicken us, by his holy spirit dwelling in vs. And this shall be the perfection of our heavenly happiness, that God most wise, omnipotent, and all-sufficient, shal by himself free and preserve us from evil, and fill and furnish us with al good: and though when wee haue spoken never so much of this eternal blessedness, wee cannot attain unto the excellency 
Eccles. 43. 27.  thereof, yet let us know, that this is the sum of all, that God is all, as the son of sirach speaketh. Finally, by our communion with God, we shall become as like unto him, as a finite creature may resemble the infinite creator; like in goodness, like in glory, like in eternity, and in all perfection; for so the Apostle Paul saith, that we shall all behold as in a mirror, 
2. Cor. 3. 18.  the glory of the Lord with open face, and shall be changed into the same image from glory to glory, as by the spirit of the Lord. And the Apostle John saith, that when he shall appear, we shall be like unto him, because we shall see him as he is. For as a drop of water 
Cyprian. de singular. cleric.  being put into a vessel of wine, hath it own nature altered, and receiveth both the taste and colour of the wine: And as iron lying long in the fire, retaining it own substance, receiveth the fires properties of light and heat, and becometh like unto it: And as the sun beams shining in the air, do make it bright and clear, like the sun itself: And finally, as a glass having the Sun shining on it, retaineth in it a lively image of the sun both in figure and light: so the faithful being conversant with God unto all eternity, shal be, as it were, swallowed up of that infinite excellency; and though they retain their own nature and substance, yet shal they bee so endued with divine qualities, that they shal be lively images, and, as it were, little models of Gods infinite goodness, glory and perfection. And to conclude all in a word, by this communion we shall attain unto perfect blessedness, wee having in God whatsoever wee desire. For( as one saith) What seekest thou that is not in him? What desirest 
Bernard. de miseria humana serm.  thou besides him? What pleaseth thee without him? he hath made all, he hath all, he is all. whatsoever good thing thou desirest, whatsoever beautiful thing thou likest, whatsoever sweet and delightful thing thou requirest, in him thou shalt find it, and in him thou shalt enjoy it. If thou wilt rejoice, he is ioy; if thou wilt strive, he is the garland; if thou wilt be crwoned, he is the crown; if thou wilt overcome, he is the victory; if thou desire power, he is omnipotent; if fortitude, he is a God of strength; if righteousness, he is iustice itself; if prudence, he is the fountain of wisdom; if charity, he is love; if riches, he is a treasure that can never fail; if thou wouldest be beautiful, he is beauty itself; if thou seekest honor, he is a God of glory and majesty; if peace, he is peace eternal; if fullness of all good, he is an infinite and inexhaustable goodness, and whatsoever good thou canst desire, this summum bonum, and chief good shal replenish thee with it.   

CHAP. XI.  
Of our perfect love of God, our unwearied delight in praising him; our perpetual Sabbath, continual ioy, and rejoicing in the fruition of God; and of the eternity of all this our happiness.  
but seeing it were infinite to stand in such particulars; 
§. Sect. 1. That we shall most perfectly love God, and be most happy in this our love.  because God, whom we enjoy, is infinite in all goodness and perfection; therefore leaving all the rest of the fruits which our communion with God will yield unto us; I will only insist in that heavenly love, and the fruits thereof, wherewith being united unto God, we shall love him, and he us; which is the bond of our union with him, and the very perfection of our happiness. For when wee shall see Gods excellencies and perfections, and communicate with him in all his happiness, and call to mind the infinite love wherewith he hath always loved us, choosing us unto life before we were, creating us according to his own image unto glory, sustaining us by his power and providence from time to time, and preserving and protecting us in the midst of innumerable dangers; redeeming us by giuing his onely son, as the price of our redemption; calling us by his word and spirit, to the participation of him, and all his benefits; justifying, sanctifying, and finally, imparting unto us the joys of heaven, yea, himself, his glory, goodness, and eternal happiness to bee enjoyed of us; then will this exceeding love of God inflame our hearts with love towards him again, fill and replenish them with infinite ioy in his fruition, and make us to take our whole delight in thinking, speaking, and doing whatsoever wee know may bee pleasing and acceptable unto him: then shall it bee our pleasure to think and speak of his mercies and goodness, to sing his praises, and with al our might to extol and magnify his beauty and excellency in himself, and his benefits and blessedness communicated unto us: then shall not his commandements be grievous unto us, but we shall perform them with all alacrity, ioy and comfort: then shall wee( as one saith) haue an holy otium, and good 
August. de civit. dei. lib. 22. cap. 30.  leisure to contemplate Gods divine excellencies, and seeing them, we shall love them, and loving shall praise them. And this shall bee our end without end; for what other end haue we, but to come to that kingdom which hath no end? then being freed from al evil, and fully replenished with al good, we shall contemplate and behold Gods beauty and goodness, 
August. de spiritu& anima cap. 65.  which doth replenish and fill us; and he shall be the end of all our desires, whom wee shall see without end, love without loathing, and praise without weariness. Of all which 
Ipse facit vt desideres; ipse est quod desideras. Causa diligendi deum deus est.  love and ioy the Lord himself is the sole author, efficient, object, end and fruit. For first in our creation, he wrought in us this faculty or affection of love, whereby man desireth to embrace and unite unto himself the thing beloved▪ that so 
Ipse dat occasionem, ipse creat ●ffectionem, desiderium ipse consummat. Bernard. de dilig. deo tract.  enjoying it, he may rest contented, and rejoice in this fruition. And that to this main end, that wee might destre, embrace, and bee united with all our hearts, wils and affections, unto himself our supreme good, who i● infinite in all beauty and perfection, and so by this bond of love become one with him. For as the Apostle saith, God 
1. John 4. 16.  is love, and he that dwelleth in love, dwelleth in God, and God in him. So the Lord is the efficient cause of our love, whilst he communicateth himself unto us, who is worthy of all love, and with the infinite flames of his love towards us, doth inflame our hearts with love towards him: and the object likewise of our affection, being most lovely and full of all beauty, excellency, and affection. And finally, he is the supreme end, and from him alone haue we all the fruit of our love, whilst embracing him in our harts and affections, who containeth all good and perfection, we are fully satisfied, replenished with delight, and made thereby most happy and blessed. For seeing it is the nature of love to unite the person loving, with the thing beloved, yea, to transform him as much as may be, into the same nature, and to adorn him with the same excellencies which it affecteth: and seeing our love of God shall be so perfect, that we shal love him with all the powers of our souls, much more ardently then we do ourselves; hereof it will come to pass, that wee shall much more rejoice in his glory and blessedness, then in our own; and the fuller our hearts be with his love, the more ioy shall we haue in beholding his felicity. As therefore we love God because he communicateth unto us heavenly happiness, so shall we be most happy, because we love him. For then are we perfectly blessed, when we haue the full fruition of our summum bonum, and chief happiness; and the chief means, whereby we embrace and enjoy it, is, when our wils desire it, and our hearts and affections are set vpon it. And as wee are thus happy and blessed, because wee shall perfectly love the Lord, so much more, because he will love us, both because his love is infinite, and far beyond all degrees of comparison surpassing ours, and also because it is active, operative, and most powerful to communicate unto us all goodness and perfection; for loving our being, he causeth us to be; loving us by his grace, he communicateth grace unto us; loving us unto glory and eternal happiness, he doth by this love glorify us, and make us happle. Wherein the love of God infinitely exceedeth the love of men: for they love one another, because they find them worthy their love, as being beautiful, good, virtuous, and endued with good parts; but God by his loving us, maketh us worthy his love; and doth not therefore first love us, because we are good, beautiful, and full of virtue, and perfection, bu● because he loveth us, he imparteth unto us beauty, virtue, goodness, and all good parts, framing the object of his love to his own mind, that he may eternally delight in loving of it, being fitted and made worthy of his love and favour.  
And thus being filled with Gods love, and through this 
§. Sect. 2. That all our delight shall be to sing continually the praises of God.  love replenished with all ioy and blessedness; we shall take all our delight in praising and magnifying the Lord, and in speaking of his infinite wisdom, power, majesty, iustice, goodness, mercy, and of the rest of his attributes and perfections; singing continually psalms of praise and thanksgiving to God the Father, his son, and holy Spirit, for our creation, redemption, glorification; because in the one he hath given us ourselves, in the other his Son, and in the last himself, to be enjoyed for the perfecting of our happiness. For as in this life we offer this service unto God, because we haue nothing else to give unto him for all his benefits, but the sacrifice of praise and thanksgiving,( neither can we render unto him any present to show our love, which is more acceptable, then the lauding and magnifying of his excellencies in himself, and his mercy and goodness towards us) 
Ipse finis erit desideriorum nostrorum, qui sine fine videbitur, sine fastidio amabitur, sine fatigatione laudabitur. August. de civit. Dei, lib. 22. cap. 30.  so shall we perform this service unto God eternally in the heavenly joys, with as much more rejoicing, alacrity and comfort, as we haue a more full sight of his glory and majesty, and a more complete, and perfect fruition, of his grace and goodness. For( as one saith) God is the end of our destres, whom we shall see without end, love without loathing, and praise without wea●ines. Of which divine and heavenly praises in the Re●elation, fall down before God,& worship him, saying▪ Thou art worthy O Lord to receive glory, and honor, and 
Apocal. 4. 11.  power, for thou hast created all things, and for thy wils sake they are▪ and haue been created: so they are said to haue taken their harps& golden vials,& to haue sung this new song in the praise of our saviour, saying, Thou art worthy to take the b●oke, and 
Chap. 5. 10. 11. 12.  open the seals thereof, because thou wast killed,& hast redeemed us to God by thy blood, out of every kind●ed, and tongue, and people, and nation and hast made us unto our God Kings and Priests, and we shall reign on the earth. And with them join thousand thousands of the Saints, singing and saying with a loud voice, worthy is the lamb that was killed, to receive power, and riches, and wisdom▪ and strength, and honor, and glory, and praise, &c. And elsewhere it is said, that a great multitude 
Apocal. ●●. 10. 11. 12. 15.  which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the lamb, clothed with long white robes, and palms in their hands; and cried with a loud voice saying: salvation cometh of our God, that sitteth vpon the throne, and of the lamb: and all the Angels stood about the throne, and about the Elders, and the four beasts, and they fell down before the throne on their faces, and worshipped God; saying, Amen, praise, and glory, and wisdom, and thankes, and honor, and power, and might, be unto our God for evermore, Amen. Which holy exercise( as he saith) they perform continually unto God in his temple day and ●ight. And in another place he ●aith, that he heard a great voice, of a 
Apocal. 19. 1. 2.  great multitude in heaven, saying, H●llel●●ah, sal●ation, and glory, and honor, and power, be to the Lord our God, for true and righteous and his judgements. All which worship and service shall be performed unto God, in, and by God▪ for there shall be no temple, ceremony, preaching of the Word▪ or Sacraments; for God immediately with his holy Spirit shall both 
Apocal. 21. 2●.  incite and enable us with al ioy to perform these duties, and he shall be our Temple, light, and all in all. All which actions 
1. Cor. 15. 2●.  of praise and thanksgiving, as they tend to the glory of God, so chiefly and principally to our own good; for Gods glory in it own nature and essence, being infinite and most perfect, cannot be increased by our praises, but is only manifested to his best beloved creatures, for their own good and glory: and as the Sun draweth up vapours from the sea and other waters, not for it own use, and benefit, but that it may cause them to distil down in rain to water the earth, and make it fruitful: so the Lord with the beams of his grace and holy Spirit, draweth from us these praises and thanksgivings, not for his own good, unto which nothing can be added, but that his Saints and holy Angels by these heavenly exercises of his service, may haue an increase of their ioy and blessedness.  
And because this shall be our continual exercise to contemplate 
§. Sect. 3. That we shall keep an eternal Sabbath unto God.  Gods infinite beauty, glory, and perfections, hereof it will come to pass, that we shall keep an eternal Sabbath, and perpetual rest unto the Lord, for his glory and our own infinite ioy and comfort. Neither is it to be thought, that in this heavenly happiness, we shall spend our time in slothful ease, and idle rest, which is more tedious and loathsome then the painfullest labour; but that we shall wholly rest from sin, and perform unto God, pure and perfect service; and also from the fruits of sin, as the troubles and 
Esay 66. 23.  grievances of this life, our painful labours, weariness of body, and cares of mind; and enjoy peaceable quietness in the vision and fruition of God, without any trouble, care, or other molestation. So the Apostle Paul saith, that the Lord 
2. Thess. 1. 7.  at his appearing, will free us from our troubles, and give unto us rest: and elsewhere he affirmeth, that there remaineth a 
Hebr. 4. 9. 10.  rest to the people of God: for he that is entred into his rest, hath also ceased from his own works, as God from his: And the Apostle John telleth us that in our heavenly happiness, there shall be no more sorrow, nor crying, nor pain, because God shall 
Apocal. 21. 4.  wipe all tears from our eyes. And this is the perfection of that rest, which our saviour promiseth. Take my yoke on you 
Matth. 11. 29. ( saith he) and learn of me, that I am meek and lowly in heart, and you shall findrest to your souls. Besides, we shall rest in our wils and desires, and no more( as in this life) covet after better, or other things; because having attained unto the fruition of our summum bonum, and perfection of happiness, we shall be thoroughly, and fully satisfied, there being nothing in heaven or in earth which we can desire more: for as in nature rest is the end of motion, and the appetite ceaseth as being satisfied, when the matter hath attained his desired form: and as the body resteth, when it is come unto the place unto which it traveled: so our souls endeavouring to obtain those things which they love and desire, that being thereby fully satisfied and contented, they may rest and rejoice in their fruition, having attained unto the fruition of God, and that heavenly happiness, and infinite ioy in his presence, and being satiate without satiety with his goodness and perfection, do peacefully and most joyfully rest in this blessed communion with him.  
For with this rest there shall be joined all peace, comfort, 
§. Sect. 4. That in our heavenly happiness we shall haue all ioy, comfort, peace, and rejoicing in God.  ioy, and rejoicing in God, and in the fruition of our heavenly happiness, which is( as it were) the top of our perfection, and the harvest of our glory: for as the sight and presence of God, is the root of all our felicity and blessedness, the love and fruition of him, the body, boughs and branches of this three of life eternal; so this ioy and gladness, rejoicing and triumphing in God, our summum bonum, shall be the fruit vpon which we shall feed to our everlasting comfort: when as seeing, enjoying, loving, praising, and resting in him; we shall take infinite pleasure and delight in the sight of his beauty and glory, in the taste of his sweetness and bounty, and in the fruition of his goodness and perfection. And hence it is, that our saviour Christ calleth our heavenly happiness by the 
Matth. 25. 21.  name of ioy: Enter( saith he) into thy masters ioy; and the Psalmist, fullness of ioy and eternal pleasures; and that they are described 
psalm 16. 11.  by the actions of pleasure which we use in this life, as eating, drinking, singing, playing on instruments and such like: to note unto us, that our sweet repose in God, accompanied with all these joys, comforts and delights, is the consummation and perfection of all our happiness: for as in this life God hath endowed man with such a nature, that his will, heart and affections, embracing their loved and liked objects, he is sweetly affencted with them, and hath his heart opened with ioy, that( as much as may be) it may receive them into it, and so rejoice in their fruition; with which ioy and gladness the heart is cheered, the health preserved, and the life prolonged; so he retaining still his nature, and natural faculties, though in far greater excellency and perfection, doth, when he seeth his summum bonum and chief happiness, God infinite in all perfection, with his will and soul embrace this most beloved object, and having his heart with this heavenly vision, filled with all ioy and gladness, it doth more and more dilate and enlarge it, to make an open entrance and passage, for this chief good which it most dearly loveth, that by a more full fruition of it, there may be still greater cause of glorying and rejoicing. And this is that peace and infinite ioy which is begun in all the faithful, even in this life; when as knowing God in Christ, and being assured by faith of the pardon of our sins, of our reconciliation, and recovery of his love and favour, by our saviours perfect and all-sufficient satisfaction, and of those future joys which in our heavenly country are prepared and reserved for us; we do ioy and rejoice in this knowledge and assurance, not only when we enjoy worldly prosperity, but also in our greatest afflictions and persecutions. Neither is the ioy and peace 
Rom. 5. 1. 3.  of the faithful in earth, of a diuers kind, and different nature to that which the Saints shall haue in heaven; for the whole kingdom of God, comprising both the kingdom of grace, and the kingdom of glory, is righteousness, peace, 
Rom. 14. 17.  and ioy in the holy Ghost, as the Apostle speaketh: but the difference between them, is, in their degree and quantity; for as the knowledge, fruition, and love of God is weak and imperfect in this life; so also is our peace and ioy; besides that it is continually molested and disturbed, with many cares, fears, and griefs, arising both from the things without us, and within us; from all which imperfections and troubles we being perfectly freed is our heavenly 〈◇〉 〈◇〉, shall also attain unto perfect peace, and complete fullness of ioy and comfort; so unit shall not bee like our worldly ioy, 〈◇〉 svit; outward, and 〈◇〉 with grief and sorrow, according to the saying of the Wise man, 〈◇〉 loughing the 
Pro●. 14. 13.  heart is sorro full and the end of that 〈◇〉 his heau 〈…〉 esse, but kindly, hearty, pure and sincere, without the mixture of either grief or misery; not tickle and inconstant, rejoicing and mourning almost with the ●ame breath, but most constant and durable, permanent and continual, being free, both from end, and all distraction and perturbation: not caused by bitter quippes and biting girds, nor yet by foolish jesting, and filthy speaking; but spiritual, grave and holy, having a far different root from which it springeth, namely, the fruition of God; and our heavenly happiness. Finally, our joys shall not like the pleasures of the world, become tedious in their use, and loathsome if there be no● continually 〈◇〉 variety, but shall constantly remain sweet and pleasant, bringing fullness without loathing and 〈◇〉 without 〈◇〉. Now what shall be the subject and cause of this our ioy; so infinite, and so endless. I haue in part shewed, namely, because we shall be freed from all evil, and replenished with all good, having our minds enlightened, our wil● reformed, our consciences purged, and purified, our affections sanctified, our whole man perfectly glorified. And also because we shall enjoy the society of the Angels and 〈◇〉, our fellowship with the So●ne of God, and our saviour, whose excellencies in himself and benefits derived to us, we shall behold and admire; and admiring, again contemplate: our communion also with the Spirit of God dwelling in us; which being such a comforter, and infusing such ioy into our hearts in this life, that enableth us to endure not only with patience, but with comfort and rejoicing all troubles and tortures, afflictions, and persecutions; with what infinite ioy will it fill us in the world to come in the ●uition of God, and all his benefit. unto which some also add that exceeding ioy, which the Saints shall haue, when they see Gods and their enemies trodden under foot, and bearing 〈◇〉 punishments for their 〈◇〉, 〈◇〉 of the hatted of their persons, and desire of reuenge, but because God is glorified 〈◇〉 the execution of iustice, and 〈◇〉 fying his threatening, according to that of the Psalmist; The rights 
P●●l. 〈◇〉 〈◇〉  there it a fruit for the righteous, doubtless there is a God that iudggeth the earth an example whereof we haue in the Saints, rejoicing and praising God, because he had shewed his truth, and executed his righteousness, in the punishment and destruction of the whore of Babylon. 
Apoc. 19. 1●.   
All which their ioy is made most perfect and complete, 
§. Sect. 5. That the joys of heaven shall be eternal and everlasting. joh. 16. 22.  because it shall not continue onely for a time, but remain and endure for ever and ever; for the ioy which our saviour will give unto us, no man shall be able to take it from●●. And this is the last point which I propounded, without which all the rest were maimed and unperfect; for though our heavenly happiness were in itself never so complete and absolute in all perfections, yet if it were not also permanent and everlasting, and infinite in time, as well as incomprehensible in quantity, we could not be said to be perfectly happy, and truly blessed. For though we were sure they should continue many hundred thousand of yeeres, yet if wee also knew, that they would then end and leave us, wee should bee as much discontented, that the time would come when as we should be deprived of them, as comforted in their present fruition; yea the greater and more excellent our joys should be whilst we haue them, the greater would in this respect our sorrow and grief be, to think that we should once bee dispolled of them; whereas now finding them for deepresent infinite, and in respect of the time to come endless, nothing can be added to their perfection. But the eternity of 
Esa. 60. 15& 65. 18.  these joys may as clearly be proved out of the holy Scriptures, as their unconceivable excellency. So the Psalmist saith, that in Gods 
Psal. 16. 11.  presence is fullness of 〈◇〉 and it his right hand pleasures for over 〈…〉. And our saviour promiseth that they who 
joh. 6. 51.&  ●ate of 〈◇〉 end of life 〈◇〉 〈◇〉 for even: and saith, that it is 
17. 3.  life 〈◇〉 〈◇〉 to 〈◇〉 God and his son Christ. And in this the Apostle maketh an opposition between the things of this life, and the life to come; In that the 
1. joh. 2. 17.  world passeth away, and the lusts thereof; but he that fulfilleth the will of God abideth ever. So the kingdom of glory is said to bee so constant and permanent that it cannot be shaken, and hath the epithet of eternity, oftentimes attributed unto it: thus it is called 
Heb. 12. 28.  eternal glory, unto which the God of all grace hath called us by Iesus Christ; and an 
1. Pet. 5. 10.  eternal inheritance, which can never fade nor perish: So the Apostle faith, that 
Heb. 9. 15.  Christ was appointed to be our mediator, that through his death those which are called, might receive the promise of an eternal inheritance. And the Apostle Peter telleth us, that we haue 
1. Pet. 1. 4.  an inheritance, immortal, and undefiled, and that fadeth not away, reserved in heaven for vs. And in this respect the estate of the faithful, is by the Psalmist made much more excellent then the state of the wicked; that whereas these with all their power and might shall be quiter ruined and overthrown, the just are upholden by God, and shall haue an 
Psal. 37. 17. 18.  inheritance which shall be perpetual. Finally, the kingdom of our saviour Christ is said to bee eternal, and consequently his subiects over whom he reigneth must live eternally with him: and lest we should think that he continuing in his regency, may make choice of other subiects, they also are specified to be the house of jacob, that is, his Church, and faithful, the true posterity of Abraham according to the promise. For so the angel of God saith unto the blessed virgin: 
Luk. 1. 33. Dan. 7. 27.  He shall reign over the house of jacob for ever, and of his kingdom shall be no end. And to put the matter out of all doubt, that we also shal reign with him; it is not only said in the Scriptures, that we shal be 
1. Cor. 15. 53. 2. Tim. 1. 10.  incorruptible& immortal; but more precisely, that we 
Apoc. 22. 5.  shall reign in this kingdom of glory for evermore. Foolish therefore is the dream and dotage of those heretics, who imagined that this heavenly glory and happiness should continue but a thousand yeeres; seeing the Scriptures so plentifully prove, that they shall be endless and everlasting. And as weak and feeble is their ground and foundation, whereupon they build their vain opinion; namely, because it is said in the revelation, that the faithful shall reign with God and our saviour Christ a thousand yeeres: which is not to be understood of the kingdom of glory in heaven, but of the kingdom of grace in earth, as the words immediately going before, specially limiting it to the first resurrection, which is our regeneration, whereby in this world we rise from the death of sin, to holinesse and newness of 
Apoc. 20. ●. 6.  life, do plainly show. So that notwithstanding their foolish and ungrounded assertion we may conclude, that as the joys of heaven are in their quantity and quality most excellent and unspeakable, infinite and incomprehensible; so also in respect of time they are endless and everlasting, not onely in themselves, but also unto us, seeing they shall never be taken from us, not we from them; but after many thousand millions of yeeres expired, they shall bee as far from their end as the first day when we entred into them. For otherwise wee should not attain unto perfect felicity▪ and complete blessedness, which the Scriptures so often do promise unto us; seeing it comprehendeth not onely an infinite quantity and measure of happiness, but also an everlasting time, and a perpetual continuance of this glory and felicity, without the assurance whereof we could never be secure, nor our hearts and desires fully satisfied, and without which security and satiety there can be no perfect blessedness and felicity.   

CHAP. XII.  
Of the uses of the former doctrine concerning the joys of heaven.  
ANd thus haue I darkly shadowed out the 
§. Sect. 1. That we should spend our time rather in getting assurance of these heavenly joys, then in curious enquiring after them. 1. Cor. 2. 9.  joys of heaven, which no mortal man can describe according to their glory and full perfection: for as the Apostle hath taught us, the things which God hath prepared for all those that love him, are such, as neither eye hath seen, nor ear hath heard, nor heart conceived. And as another saith, so innumerable and incomprehensible be these everlasting joys of Gods kingdom, that al the Arethmeticians in the world 
Thom. Aquin. de veri. theolog. lib. 7. c●p. ult.  cannot sufficiently number them, nor Geometricians measure them; nor all the Grammarians, Logicians, and Rhetoricians, to the full express them. That therefore you may somewhat supply that wherein the former description is defective, call to mind all those joys which you haue ever seen, and say with yourselves, that they are not these, but far greater, because your eyes haue beholded them: recall to your memories all those delights and comforts, which you haue ever been  told of, and then withall think that they are not these, but much more excellent, because your ears haue heard them; yea fain in your imaginations, whatsoever glory and happiness your mind can conceive and comprehend, and conclude with ioy, that they are not these, but much more admirable and incomprehensible, because your heart and soul hath been able to conceive them; seeing the Apostle hath plainly  told us, that these heavenly joys are so infinite, and far above all human reach, that neither the eye, ear, nor heart, haue seen, heard, or conceived the least part of this divine glory, and surpassing excellency. And therefore seeing they cannot perfectly bee known before they be enjoyed, let us not( as many do) spend our time in curious questions, and busy ourselves in searching what is done in heaven, and what are the particular degrees of every ones glory, neglecting in the mean time the way which should bring us unto this happiness; but considering that this kingdom is a garland and crown 
1. Cor. 14. 24.  of glory, which none obtain but they who run a race; let us not foolishly stand still and loiter, inquiring after those hidden and unknown jewels, wherewith this crown is enriched and adorned; but let us first run this race, that wee may be assured that wee shall obtain it, and then shall wee haue time and leisure enough to consider of it worth and excellency. Now is the time wherein we must strive against the enemies of our salvation, that having the victory, wee may receive the crown of glory; and as the Apostle saith, if any man strive for a mastery, he is not crwoned except he strive as he ought to do. Now is our seed time, and hereafter 
●. Tim. ●. 5. 6.  salvation are not few and feeble, 〈◇〉 many and potent, even principalities, powers, gouernours and great princes, as the Apostle calleth them▪ who are no● easily overcome, unless 
Eph. 6. 12.  we and armed with the spiritual 〈◇〉, and fight courageously unto the end▪ and that our way to heaven is not by a faire and pleasant sea, vpon which wee might fail, though we spend our time in▪ sleeping, and attain unto the haven by other mens labours before we are ware; but a journey by land● and that the way which wee travell, is not champion, and delightful to the old Adam, but( as our▪ saviour 
Mat. 7. 13. 14. Act. 14. 22. 2. Tim. 3. 12.  calleth it) a narrow and afflicted path▪ in itself rough▪ and full of rubs, and beset on all sides with the thorns of afflictions, and▪ briars of tribulations, which are likely to discourage us that wee will not, or hinder us that wee cannot go forward to our: journeys ●nd▪ unless wee break through them with a magnanimous spirit▪ and christian resolution. The gate which ent●eth into this heavenly paradise, is( as Christ also telleth us) so strai●● and uneasy for entrance, that we must strive( if we will haue any passage) to enter in 〈…〉 and that not according to our own superstitions, but Gods direction; for as much as goody saith in another place▪ many shall seek to enter in, but shall not be able. And( as the Apostle 
Luk. 13. 24. ●. Pet. 4. 18.  speaketh) if the righteous be scar●●ly saved; that is, not without great pains and difficulty, where shall the ungodly and 
§. Sect. 2. That the difficulty in obtai●ing the joys of heaven should not discourage us, but make us more iouragious in taking 〈◇〉 Rom. 8. 18.  sinner appear?  
But yet let not this labour and uneasy passage discourage and hinder us from entering or going forward in this difficult and afflicted way, seeing if wee take the pains which God hath prescribed, we shall most certainly obtain the reward▪ and when we enjoy i● we shall be sure to find it worth our labour▪ for the Apostle telleth us▪ that the affliction● of th● present life are not worthy▪ he glory which shall be showed unto us; because( as else where he speaketh) these light and momentany 
2. Cor. 4. 17.  afflictions, shall cause unto us a far most excellent, and an eternal waeight of glory. Yea rather let us with greater courage and resolution, pass through all dangers, and endure all pains and labour, that we may attain unto this eternal rest and glorious kingdom. For if men for the obtaining of a corruptible crown, are content to oppress themselves with cares, to endure all labours, to run a thousand desperate courses, and even to hazard their own souls; yea if they be willing for the smallest preferments and profits of a kingdom, to travell by sea and land, to spend their strength, and consume their bodies, and to endanger themselves daily to many deaths, though( as I haue shewed) they are but of small worth, and less certainty for their continuance; what cares, dangers, and labours should wee think too much for the obtaining of a crown, which is most glorious and incorruptible, and a kingdom without end? But yet alas, such is either the great infidelity of men, that they do not beleeue these things, though God who is truth itself do promise them; or their negligence, that they never so much as think and meditate vpon them; or their security and presumption, that they hope to obtain this kingdom whether they seek it or no; or finally, such is their profaneness and carnal folly, that they esteem these earthly and momentany trifles, vain honours, uncertain riches, and brutish pleasures, more then these unspeakable joys and everlasting glory. For that they stand thus affencted, it may plainly appear by their practise and our daily experience. For whereas if any man of credit should promise unto them, I will not say a kingdom, but some small profit, pleasure, or preferment, vpon condition that they will take some pains in suing and seeking to obtain it; how readily and earnestly will they become seekers and suers, that they may enrich themselves with these earthly benefits? but when Christ the eternal verity, who never sailed of his word, offereth this heavenly kingdom of his free grace, as a reward of their pains, if they will labour to obtain it; how little do they regard it? how slowly do they seek it? thereby showing manifestly that either they do not beleeue Gods promise; or do so basely esteem the thing promised, that they prefer before it these worldly trifles and worthless vanities. If an earthly King should promise to his subject some great treasures and high preferments; on this condition, that he show himself dutiful and obedient, in performing some of his lawful commandements; with how great care and diligence would he yield obedience? and how much more if he should promise, yea and confirm it by his hand, seal, and oath, that he would adopt him for his son, and make him heir apparent of his kingdom? But when God thus promiseth his heavenly benefits, and offereth unto us his kingdom of glory, and to make us heires of this eternal inheritance, if wee will bestow any pains in seeking of it; how ●ew are the number that regard his promises, or bestow any labour in attaining to this assurance? and yet there is great difference, both in respect of the persons promising,& the things promised. For a King being mortal, and mutable, may either die, and so cannot; or change his mind vpon some displeasure, and so will not perform his promise; or though neither of these fall out, he may die to whom the promise is made, before him that made it, and so never come to inherit the kingdom: But God is immortal and immutable, and as he cannot die, so he cannot be changed, and therefore will most certainly perform his promise, if wee perform the condition of our duty and obedience. And again, there is great difference between the things promises, even as great, as is between heaven and earth, a substance and a shadow, momentany pleasure, and everlasting ioy, between a flitting and fading kingdom, encumbered with many croffes and afflictions, and a kingdom absolute in all perfection, infinite, endless, replenished with all glory, ioy and riches, and obnoxious to no trouble and encumbrance.  
But let us, who haue see no some small shadow and resemblance 
§. Sect. 3. Of the means whereby wee may be assured to attain unto our heavenly joys.  of this heavenly happiness; and most perfect glory, avoid, and not suffer ourselves to be carried away, with this common stream of worldly dotage; but as far as wee see the eternal joys of heaven, to exceed the momentany pleasures which are in earth, so much let our love, care,& pains exceed in desiring and seeking to obtain them. And that wee may not spend our pains in the traveling of a wrong way, and so in the end complain that we haue laboured in vain, let us make choice of that only way Iesus Christ, desiring to be true members engrafted into his glorious body 
joh. 14. 6.  by a lively faith, that so in him we may be the sons of God, and the adopted heires of his glorious kingdom. Let us adjoin ourselves to the kingdom of grace, professing our subiection unto God, and communicating with the rest of the Saints in the exercises of the true religion; as calling vpon God, hearing his word, receiving his Sacraments, and submitting ourselves to be ordered and ruled by the outward discipline and government of the Church. Yea we must not only outwardly profess ourselves the subiects and seruants of God, but wee must also live like his subiects in obedience to his will ●●d word. For in vain do we draw near unto God 
Matth. 15. 8.  with our lips, if our hearts be far from him; in vain we hear the word, unless wee obey it; in vain do we receive the Sacraments with our hand and mouth, unless wee also receive, and apply Christ unto us with a true faith, and show the vigour and virtue of this holy union in our unfeigned repentance, dying unto sin, and rising again to newness of life; in vain do wee submit ourselves to the outward government of the Church, unless also Christ do inwardly reign and rule in us by the sceptre of his word and holy spirit: finally, in vain do we profess ourselves Gods subiects and seruants, if wee live like the seruants of sin, and slaves of Satan. Whereas contrariwise, if wee so live in holy obedience to Gods will, with faith and a good conscience, as we may be assured thereby, that wee are true members of the kingdom of grace, we may also be ascertained, that we shall be heires of the kingdom of glory, this being the porch or suburbs whereby we enter into our heavenly mansions, and the new jerusalem, the city of God. In a word, if ever wee think to reign triumphantly in the kingdom of heaven, and to haue our portion and share in that eternal glory; we must haue the kingdom of God begun in us in this life, and be replenished with the gifts and graces of his holy spirit: for as the Apostle teacheth us, 
Rom. 14. 17.  the kingdom of God is righteousness, and peace, and ioy in the holy ghost. If wee mean to haue Christ Iesus living in us unto glory, we must live in him unto grace and holinesse; so as we may say with the Apostle, that 
Gal. 2. 20.  we live no more now, but Christ liveth in us, and in that we now live in the flesh, we live by the faith in the son of God; for there is none shall eternally live in heaven, in whom life eternal is not begun on earth, because none shall bee saved but they who haue saith; and he that 
joh. 5. 24.  believeth hath everlasting life, and hath passed from death to life, already, as our saviour speaketh. Finally, if we would haue any hope to live that life of glory and happiness, we must first live the life of grace and holiness. If we would be 
Psal. 17. 15.  satisfied with Gods image, we must behold his face in righteousness; if we would be 
Psal. 31. 19.  partakers of Gods goodness in the world to come, wee must in this life be endued with his fear; if wee would haue the fruition of God 
Gen. 17. 1.  all-sufficient, wee must walk before him and be upright. If wee would ascend into the 
Psal. 15. 1. 2. 3.& 24. 3. 4.  mountain of the Lord, and stand in the place of his holinesse, we must haue innocent hands, and a pure heart; and find in ourselves conformity with that excellent description, which the Lord himself maketh unto the Psalmist, of an heavenly inhabitant; if wee would not let the 
Apoc. 20. 6.  second death take hold of us, but contrariwise attain unto heavenly blessedness, we must haue our part in the first resurrection; and to conclude this point, if we would be like our saviour Christ when he appeareth, and would 
1. joh. 3. 3.  see God as he is, whose vision, as I haue shewed, is our chief felicity, we must, as the Apostle telleth us, purge ourselves, even as he is pure; for without holinesse wee shall never see God: and if we remain in our uncleanness, and pollution of sin, we shall never find entrance into the 
Apoc. 21. 27.  city of God, nor bee admitted as inhabitants of the kingdom of heaven, which as much excelleth in purity and perfection, as in glory, happiness, and unspeakable joys.  
And thus haue I, through the gracious assistance of Gods 
§. Sect. 4. The conclusion of the book, enforcing from that which hath been said, the contempt of the world.  holy spirit, finished this part also of the Christian Warfare, wherein I haue indeauoured to arm every man against the temptations of worldly prosperity; by showing and proving that the world and worldly things are base and contemptible, and not worthy any love and esteem, in comparison of Gods spiritual graces and heavenly joys. For if these earthly things which carnal worldlings do so much affect, bee vain and worthless, and Gods spiritual graces, and heavenly joys be most excellent and precious; they unprofitable even in this life, and these most beneficial both in this life, and the life to come; if they in themselves are miserable comforters, and bring many other miseries attending on them, and these most sweet and delightful, without the mixture of any evil; if they be vnceraine to be gotten by those who love them, and fugitive to those who most run after them, and these most assuredly obtained by those who desire them, and use the means whereby they may enjoy them; if they be as uncertain in their possession, as in their pursuit, being every day ready to leave their owners, or their owners to leave them, and these most constant, permanent and eternal▪ finally, if they through our corruption abusing them, do so much hurt us, being the causes, occasions, and instruments of so manifold evils; and these so much benefit us, adorning us with all glory, enriching us with al good, replenishing us, both in our souls and bodies with all joys, pleasures and delights, and making us in all respects truly happy, and eternally blessed: what doting folly and frantic madness is it, either in our judgements or affections, to prefer the worlds base, worthless and momentany trifles, before these inestimable jewels, and heavenly treasures? We account him a child or a fool, who will prefer a counter before a kingdom, a shadow before a substance, and every base trifle, before his patrimony and inheritance: and we both wonder and laugh at the simplicity of the barbarous nations, who will exchange their gold and pearls, for a knife or glass; but how much more absurd and ridiculous is their folly and madness, who prefer earth before heaven, mammon before God, and the vain pleasures of sin, which last but for a season, before the kingdom of glory, and those unspeakable joys which shal never end? Let us therefore beware of this worldly frensle; and seeing we profess the name of Christ,& boast ourselves of our heavenly hopes, as though wee were assured of them, and expected eternal crownes and kingdoms, let us be ashamed that our practise should bewray our judgements& affections, manifestly showing by our neglect of things spiritual and eternal, and by our earnest& incessant seeking of things momentany and temporal, that we more esteem earth then heaven, and desire more the short possession of these worldly vanities, then the everlasting fruition of God himself, and those glorious joys of his heavenly kingdom. We know that those who haue fed on dainties▪ do loathe the taste of grosser meats; and that when the Sun shineth vpon the fire, it maketh the light thereof like unto a painted colour, and much abateth of it heat, if it do not quiter extinguish it: and so let us who haue tasted how good God is, and the most delicate sweetness of those heavenly joys, learn to loathe the swinish husks of filthy pleasures, and the windy pulfe of worldly honours; and seeing the divine light of that heavenly glory hath shined unto us, let it dim the light of carnal reason, and abate, if not extinguish, the flamme and fire of our earthly concupiscence. For this is the end, as the Apostle teacheth us, why the Lord in mercy hath caused his truth to shine unto us, and to enlighten our minds with those glorious rays. The 
Tit. 2. 11. 12.  grace of God( saith he) that bringeth salvation unto all m●n hath appeared, and teacheth us, that we should deny ungodliness, and worldly lusts, and that we should live soberly, and righteously, and godly in this present world. Let us not too much esteem and affect this state of mortality, seeing we ourselves are immortal, nor value these earthly things at high rates, as though they were parts and members of our bodies, but only account of them as hairs, nailes, and other excrements, making a fit proportion of them to serve for ornament, and use, but cutting them off( at least in our harts and affections) when being more then needs, they grow superfluous. Wee are pilgrims on earth, and therefore let our hearts be specially set and fixed on our heavenly country; we are to run a race for no less a prise, then the crown of glory, and therfore let us so run, that we may obtain, and as the Apostle exhorteth 
1. Cor. 9. 23. 24.  us, let us cast away every thing that presseth down, and 
Heb. 12. 1.  the sin that hangeth so fast on, and run with patience the race that is set before vs. We are now fighting in a spiritual warfare: and( as the Apostle saith) no man that warreth, entangleth 
2. Tim. 20. 4.  himself with the affairs of this life, because he would please him who hath chosen him to be a soldier. We are now contending for victory, and wrestling not with flesh and blood, but against 
Ephes. 6. 12.  principalities, powers, and worldly gouernours. Let us therefore so fight and strive, that wee may haue a glorious conquest over the spiritual enemies of our salvation, and so obtain the crown of victory, which God hath promised us, even that glorious felicity, and eternal happiness of his heavenly Kingdom. The which he grant unto us which hath dearly bought it for us, Iesus Christ the righteous, to whom with the Father, and his holy spirit, one true, invisible, most glorious, most gracious, and only wise God, be ascribed of us, and of his whole Church, al honour and glory, praise and thanksgiving, power, majesty and dominion, both now and for evermore. Amen.   
FINIS.   

Faults escaped.  
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