The Christian Warfare Part 2

THE CONTENTS OF THE FIRST BOOKE.

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 it self, 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 shown by the experience of former times. 13.
  • § 9. The power of the world shown by the experience of these times. 15.
  • § 10. That the world often prevaileth with God's servants. 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. Unless 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 Christ's 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 us. 26.
  • § 2. The manner how the world fighteth with us. 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 us. 34.
  • § 4. The fruits of affliction much better then of prosperity. 35.
  • § 5. The great danger of prosperity shown 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 shown 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 our selves 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 God's ordinary gifts, which he best • weth also upon 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 upon 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 have God's 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 Christ's 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 practice and obedience. 66
  • §. 4. Spiritual wisdom is to be learned only out of God's 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 devil 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 upon dissimulation and deceit. 78.
  • §. 10. Worldly wisdom is grounded upon 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 God's fearful judgments. 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 labor 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 us. 94
  • §. 4. That worldly learning is vain, and of no excellency. 96
  • §. 5. Worldly learning helpeth us not to the attaining of God's 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 upon 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 it self 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 knowl • dge is unprofitable. 107
  • §. 5. That unfruitful knowledge doth much hurt us, and first in respect of our bodies. 108
  • §. 6. Vnfruitfull knowledge much hurteth us in respect of our souls; first, as it puffeth us up with pride. 109
  • § 7. Vnfruitfull knowledge aggravateth our other sins. 110
  • §. 8. Unfruitfull knowledge increaseth our reckoning at the day of judgment. 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 us. 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 upon 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 have it. 121
  • §. 9. Beauty is momentary and mutable. 122
  • §. 10. That contemning this outward beauty, we must affect the inward beauty of the mind. 123
  • § 11. Beauty too much affected, 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 have 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 fixe 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 devil was the inuenter 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 it self 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 it self 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 God's saints have 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 accessory to their sins. 157
  • §. 11. That keeping wicked company brandeth our names with infamy. 157
  • §. 12. Wicked company maketh us liable to God's judgments. 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 God's servants 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 us. 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 have 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 upon worldly things.
  • §. 1. That these worldly things are Satan's 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 God's spiritual graces. 181
  • §. 7. That we are not to set our hearts and affections upon 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 only 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 diverse kinds of honors. 188
  • §. 2. That honor in it self is good and lawful. 189
  • §. 3. That honors serve for diverse good uses. 191
  • §. 4. The lawfulness of honors proved from the examples of those who have been truly honorable. 192
  • §. 5. That we must first and principally seek honor from God. 192
  • §. 6. That in the next place, we must seek to be honored of the good and virtuous. 193
  • §. 7. Whether it be lawful to desire praise of wickedmen. 194
  • §. 8. That honor is only to be desired for virtues and good actions. 195
  • §. 9. That we ought to affect such honors as are moderate, and proportionable to our deserts. 197
  • §. 10. That honors ought not to be immoderately desired. 198
  • §. 11. That good means only must be used for the obtaining of honors. 299
  • §. 12. That we must not propound our own honor as our chief and main end. 200
  • §. 13. We must not let honor rest with us, but return it wholly unto God. 201
  • §. 14. We must employ our honors unto good uses. 203
  • §. 15. That lawful honors are to be desired for God's 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 honor that our neighbor may be thereby edified. 205
  • §. 18. That we must preserve our honor and good name to avoid scandal. 205
  • §. 19. That we ought to desire honor for our own sake, that it may revive and refresh us. 206
  • §. 20. That we are bound by God's commandment to preserve our honor 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 have a right use of them. 210
  • §. 5. Riches are the instruments and means of well-doing. 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 have 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 judgments above their worth. 218
  • §. 2. Riches must not be immoderately affected 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 upon 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 Satan's 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 only when they are well used, unto which is required that our persons be justified. 241
  • §. 7. We must not over-value them, nor immoderately affect them. 242.
  • §. 8. Our pleasures themselves must be moderate, and referred to their lawful ends, first to God's 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 prone to abuse these earthly blessings, whereby they become the devils snares to entangle us in sin.
  • §. 1. That through our corruption we abuse God's 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 upon 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 joy in keeping, and most grief in losing them. 264
  • §. 6. In what sense our joy 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 God's 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 Solomon's testimony. 272.
  • §. 6. That these worldly things are of no great excellency seeing they are but God's common gifts. 275
  • §. 7. That God bestows honors as well upon the wicked as upon the godly. 275
  • §. 8. Reprobates abound with riches as much as God's servants. 276
  • §. 9. The wicked worldling hath a greater share of worldly pleasures, then God's dear children. 277
  • §. 10. That the commonness of these earthly gifts, showeth their vilitie and baseness. 278
• CHAP. IX. That these worldly things have their goodness only from opinion, and from competition, and from difficulty in obtaining, & from their rarenes in enjoying.
  • §. 1. That worldly things have their chief excellency from opinion. 280.
  • §. 2. Opinion maketh honors so much affected. 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. Honors have 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. Difficultie in obtaining them maketh honors 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 favor of Princes.
  • §. 1. That vainglory is not true honor, 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 popularitie, and impossible to please the multitude. 302
  • §. 8. That it is impossible to please the multitude and please God. 303.
  • §. 9. That popularitie is the veil of much wickedness. 304
  • §. 10. The vanity of priority of place and precedency. 305
  • §. 11. Of the vanity of Princes favors. 307
  • §. 12. Of the inconstancy and mutability of the favor of Princes 308.
  • §. 13. That the favor 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 injustice and oppression. 319
  • §. 8. That worldly authority exposeth men to envy and many dangers. 321
  • §. 9. That abused authority subjecteth men to God's 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 it self is good and lawful. 325
  • §. 3. That true nobility is much to be honored 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 momentary 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 shown by diverse examples. 336
  • §. 12. That worldly nobility maketh man proud and negligent in the practice of religion. 338
  • §. 13. That nobility severed from virtue, disgraceth those that have 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 it self 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 encombrances 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 subjects. 348
  • §. 6. The weighty burden, and painful labor, 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 ingratitude of the people towards their governors. 353.
  • §. 10. The great account that Princes have to make at the day of judgment. 354
  • §. 11. That worldly kingdoms abused are the causes of many sins. 355.
  • §. 12. Of the punishment which God inflicteth upon evil kings 356.
  • §. 13. That God bringeth upon evil kings hasty destruction. 358
  • §. 14. Of the spiritual kingdom which everyone should labor after. 358
  • §. 15. That we are to labor 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 thereof, 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 have no preeminence 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 giving offense. 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 upon 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 upon the wicked. 409
  • §. 3. That the brutish creatures have 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 have 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, shown by examples. 421
  • §. 6. That honors bring no contentment to those that have 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 poss • ssion 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 honorable 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 steed 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 God's 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 have 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 our selves to the will of God. 464
  • §. 9. That Christians may safely and securely rest on God's 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 only to be found in heavenly happiness. 474
• CHAP. XX. Of the unprofitableness of worldly vanities in comparison of God's 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 honors 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 God's 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 have 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 God's 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 judgment. 512
  • §. 13. The conclusion persuading to seek after God's 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 man's life.
  • §. 1. That all worldly benefits are imbittered with manifold miseries. 515
  • §. 2. The mis • ries of worldly things shown by testimonies. 517
  • §. 3. The miseries of man's life in respect of sin. 518
  • §. 4. That the things of this life are commended only by necessity 5 • 0.
  • §. 5. That man's life is a continual disease, and worldly things medicines to ease it. 521
  • §. 6. Of the loathsome saciety which man findeth in worldly things. 523.
  • §. 7. Of the adherent evils which are incident to man's life. 523
  • §. 8. Of the miseries incident to man • estate. 525
  • §. 9. Of the miseries incident to a man's 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 man's life in respect of his friends. 531
• CHAP. XXIII. Of the miseries which are specially incident unto all the ages of man.
  • §. 1. Of man's misery which he is subject unto in his mothers womb 533.
  • §. 2. Of man's 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 diverse 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 honors and riches. 547
  • §. 2. Of the miseries which accompany pleasures. 549
  • §. 3. That worldly things are not gotten without great labor. 550
  • §. 4. That worldly men take their chief pains for superfluities. 551
  • §. 5. Of the miseries incident to the getting of honors, riches and pleasures. 552
  • §. 6. That men's pains in getting worldly things is accompanied with sin. 554
  • §. 7. Of the wicked courses which ambitious and covetous men run into, to obtain honors 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 honors, riches, and pleasures. 579
  • §. 19. The conclusion persuading all to seek after God's spiritual graces, and heavenly joys. 581
• CHAP XXVI. That though with all our endeavors 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 labor. 582
  • §. 2. That the world and the Prince thereof abuse their favorites 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 laboring loose the fruit of their labors. 589
  • §. 5. Of the uncertainty of obtaining worldly honors. 591
  • §. 6. That too earnest seeking honors makes men to loose them. 593
  • §. 7. The right way to seek true honor. 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 momentary 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 momentary and corruptible. 608
  • §. 4. That we cannot securely enjoy worldly things, and without fear of loosing them. 609
  • §. 5. That the corruptibilitie of worldly things should wean our hearts from their fond love. 610
  • §. 6. That worldly honors are momentary and uncertain. 612
  • §. 7. That worldly riches are momentary and transitory. 615
  • §. 8. That riches are daily in danger of loosing; and that the greater loss brings the greater grief. 617
  • §. 9. The best way to preserve riches from loosing. 619
  • §. 10. That worldly pleasures are short and momentary. 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 inconstancy of honors and preferments. 627.
  • §. 4. The causes why honors are so variable and unconstant. 629
  • §. 5. Of the mutability and inconstancy of riches. 631
  • §. 6. That worldly pleasures are unconstant and subject to change. 633.
• CHAP. XXIX. Of the momentary continuance and frailty of man's life.
  • §. 1. That notwithstanding man's life is short and frail, yet worldly men dream of immortality. 635
  • §. 2. The brevity of man's life proved by plain testimonies of Scripture. 636
  • §. 3. The brevity of man's life illustrated by similitudes. 637
  • §. 4. That man's short life is most frail and uncertain, being on every side assailed by death. 639
  • §. 5. Of the innumerable dangers unto which man's life is daily subject. 640
  • §. 6. That every man more clearly seeth other men's 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 man's life shown by a special consideration of the parts thereof. 645
  • §. 9. That by reason of the uncertainty of our lives all things are uncertain unto us. 646
  • §. 10. That the things we possess are not our own, but the worlds heir-loomes. 649
  • §. 11. The shortness of their lives who are advanced to honors. 650
  • §. 12. That the rich man's life is short and uncertain. 651
  • §. 13. That the hope of worldlings is vain and uncertain, who think to leave all things to their heirs 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 upon the consideration of our lives short and momentary 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 weaning 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 upon 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. Preseruations against the f • rmer sin. 674
  • §. 8. That worldly things immoderately loved are the causes of idolatry. 675
  • §. 9. That ambitious, covetous, & voluptuous mē are idolaters. 677
• CHAP. XXXI. That worldly things make men forgetful of God, unthankfull, proud, contemptuous, slothful and negligent in the du • ies of God's service.
  • §. 1. That worldly abundance maketh men forgetful of God. 679
  • §. 2. That worldly things abounding make me unthankfull 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 d • struction. 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 God's service. 694
• CHAP. XXXII. That worldly things immoderately loved are the causes of many evils in respect of our neighbors, 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 neighbors. 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 honors, 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 upon them.
  • §. 1. That worldly things immoderately loved do choke the seed of God's word. 750
  • §. 2. That abundance of worldly things impouerisheth us in God's spiritual graces. 752
  • §. 3. That earthly abundance doth infatuate the understanding. 754
  • §. 4. That honors, 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 honors, riches, and pleasures, make men able to discern friends from flatterers. 764
  • §. 8. That earthly abundance causeth security. 767
  • §. 9. That worldly abundance bringeth impenitence and hardness of heart. 769
  • §. 10. That the immoderate love of worldly things, takes away all true love from our selves. 772
  • §. 11. That earthly abundance aggravateth their sins that have it. 774
  • §. 12. to §. 16. That worldly things, & particularly, honors, riches, and pleasures expose men to many temptations. 775
  • §. 15. That they expose men to God's wrath and heavy judgments. 783.
• CHAP. XXXV. Of the everlasting evils which worldly things immoderately loved do bring to those who have them.
  • §. 1. That they hinder men from attaining the joys of God's 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 honors, 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 judgment. 800
  • §. 9. That worldly things immoderately loved increase their condemnation, who thus abuse them. 804
  • §. 10. A disuasion from the love of the world upon 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 have 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 heirs 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 honors, 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 have 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 wills shall be freed from their perverseness, and be made conformable to the will of God. 843
  • §. 4. That our memories and consciences shall have 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 greeuances, 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 all external evils, as painful labor, 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 us. 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 us. 875
  • §. 4. That there are diverse degrees of glory and happiness in the kingdom of heaven: the which is first proved by testimonies of Scripture. 877
  • §. 5. Divers reasons to prove that there are diverse degrees of glory. 879
• CHAP. VIII. That heaven is a place most glorious: and of our blessed society with the Saints, Angels, and our Savior Christ.
  • §. 1. That the heaven of heavens shall be the place of our happiness, which is most beautiful and glorious. 883
  • §. 2. Of the great felicity which we shall have 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 Savior 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 joy 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 joy, 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 have 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 we shall have the knowledge of all divine mysteries. 903
  • §. 3. Of that communion which we shall have 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 joy 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 shall have all joy, 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 inquiring 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 whō we fight, where is expressed
    • The nature of y ^e enemy, where is shown
      • 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 opposit to God. §. 2.
        • 2. Of what condition and quality, & that both Chap. 2.
      • To us, to wit, very dangerous 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
              • Anciēt 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 commandment of God. §. 1.
        • 2. From the passion of Christ. §. 2.
        • 3. The necessity of the fight, which appeareth by diverse 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. Righthand, to wit, arising from prosperity, of which
    • 1. In general, where is shown,
      • 1. What it is in it self, 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 shown what is required hereunto.
        • Evil to the evil, who abuse it, to the which abuse we are prone. §. 5. and so prosperity becometh a dangerous enemy, against which we must be armed. Chap. 5. 6.
      • 2. In special, where the tentatiōs are distinguished diversely in respect of their matter & subject frō whence they arise, in which respect these tentatiōs are either
        • In ward, arising out of our selves, & that either frō something in our
          • Souls, and respect either
          • Moral virtues, of which
            • 1. Ingenerall, where is shown 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 be contemned. Chap. 9.
          • Certain gifts and ornaments of y ^e mind which are
            • 1. Learning. Chap. 10.
            • 2. Knowledge which is either of
              • Mechanicall sciences. Chap. 11.
              • Of y ^e true religion without the power of godliness. Chap. 12.
          • Bodies, which are tentatiōs, arising either from
            • Beauty, which is either
              • True. Chap. 13.
              • Counterfeit: where of painting. C. 14.
            • Strength. Chap. 15.
            • Health. Chap. 16.
        • Outward, arising frō external objects: as from
          • Persons of worldlings, who corrupt with their evil company, and that either by their
            • Evil example and communication.
            • Chap. 18. Friēdship. Chap. 19.
        • Worldly things. See B.

• B. Worldly things, all 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 shown what they are
    • In their own nature: Chap. 1. §. 1. 2.
    • In their use to us, to wit, indifferent,
      • Good to y ^e 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 whē they are well used, where is shown
            • 1. That riches are not absolutely to be contemned. § 6. to 10.
            • The cautions which are to be 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.
        • Euil when they are abused, & thus men abuse them, when they make them their idols, by preferring them in their judgments, affections and practice, before spiritual graces & heavenly joys, in comparison whereof, they are to be contemned, unto which contempt y ^e following treatise persuadeth, Chap. 6. where is propounded,
          • 1. The signs of this wordly 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 y ^e arguments which persuade to the contempt of the world, which tend to show that wordly 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 we should obtain thē, and y ^t because they are
          • Vain, and of no excellency, from whence it followeth, that they do not satisfy those that have them: Chap. 8. to 20.
          • Vnprofitable, and mixed with many miseries: Chap. 20. to 26.
      • Nor yet have in thē any certainty in respect either of our
        • Getting thē: Chap. 26.
        • Keeping thē: C. 27. to 30.
      • Secondly, because through our corruptiō they are causes of much hurt, being occasions and provocations unto all sin, both against
        • God. Chap. 30. 31.
        • Our neighbor. Chap. 32.
        • Our selves as they derive unto us many evils, and that both
          • Temporal, which are either
            • Civil, and meerelie human: Chap. 33.
            • Spiritual: Cap. 34.
          • Eternal: Chap. 35.
      • Not in respect of us, because we are
        • Pilgrimes on earth: Lib. 3. Chap. 1.
        • Citizens of heaven, and heirs of those eternal joys and happiness which infinitely exceed all worldly things. Chap. 2. 3. &c.

CHAP. I.

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

THere is none shall be thought fit to reign with Jesus Christ in the kingdom of heaven, but those who have been conquerors here on earth; not of some small country or petite kingdom, for that great glory shall 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 have overcome. But he who will reign with Christ, must conquer the whole world, not with the sword and arm of flesh, but 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 be 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 have wars abroad, if instead of peace and subjection 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 years labor.

Concerning the means of resisting and overcoming our first and chief enemy Satan, I have already entreated in the first part of my Christian Warfare: And now it remaineth, that being assisted with the same spirit, we 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, we should bend our strength against those that be our friends, because they are intitled 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 be embraced as a friend, and how to be avoided or withstood as a mortal enemy. To this purpose we are to know, that the world in the Scriptures is sometimes taken in a good, and sometime in an 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 God's making, approved as good 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 heavens declare the glory of God, and the firmament showeth the work of his hands. Sometime it signifieth the whole earth and sea, which is appointed of God to be the place of habitation for his creatures; in both which senses it is taken, John. 1. 10. He was in the world, and the world was made by him: and in this signification also the world is good, saving only that it is defiled with man's sin, as being the stage whereon he acteth all his wickedness. To this purpose one saith, that the world is said to lie wholly in evil, not because it self is evil, but because evils are committed in it by men: even as the woods are infamed when they harbor thieves, and as we hate the sword wherewith man's 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 have 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 entered into the world, that is, into all mankind, 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 we should be found (like that currish Timon ) haters of human society, and enemies of our own nature. Finally, the world sometime signifieth the faithful only; 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 God's kingdom, and a passage through which they might travel 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 begotten son, that whosoever believed in him should not perish, but have everlasting life. And the Apostle saith, that God was 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 all in the world that shall believe in him. Now in this sense we are not to fight against the world, seeing it is reconciled and at peace with God, nor to loath that which God so dearly loveth: yea we must love those who are of this world, as our selves, as being subjects of Christ's kingdom, and fellow members of his body.

But this word is also taken in the Scriptures in evil part, and that most usually, and so it signifieth sometime reprobate, wicked; and unbelieving 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 natures, which is flatly opposed to the law of nature, written in the hearts of our first parents, and afterwards in the tables of stone, by the finger of God; opposing with all their malice, power and policy, against God, and the kingdom of Jesus Christ; hindering as much as in them lieth the prosperity, increase & propagation thereof, & hating, envying, and persecuting those, who will not be allured 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, John. 15. 19. If ye were of the world, the world would love his own, but because ye are not of the world, but I have 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 of the world) shall rejoice. And this is that world, which the Apostle John saith lieth wholly in wickedness, and is therefore excluded by our Savior Christ from having any part in his prayers, or benefit by his mediation: John. 17. 9. I pray for them, I pray not for the world. Now these are called the world, because they are the worlds citizens, which mind only worldly things, and setting their hearts and affections upon the earth and earthly vanities, do in comparison thereof contemn God and his kingdom.

Somtime by y ^e 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, 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, 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. John. 2. 15. Love not the world, nor the things of the world. And thus we 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 we are not to oppose against, 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 we ought to love their persons, as being the creatures of God in respect of their essence, who have 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 be 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 Savior Christ's anger) 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 David's) must gush out with rivers of waters, because they have not kept God's 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 only, as afterwards shall appear.

CHAP. II.

Of the nature and quality of our enemy the world.

ANd thus have I shown what the world is, and as it were have 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 well-deserving 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 we may know the better how to avoid his fury, and to arm our selves against the encounter. And for the clearing of the former we will briefly show what the world is in it self, and then respectively what it is to us. In it self, the Scripture saith of it, that it is evil, yea so evil, that Christ Jesus spared not to give his own most precious blood, to deliver his servants out of this spiritual Egypt: and lest we 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, 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 we consider that this wicked world, like a rebellious traitor, hath denied and refused to have the Lord and great Creator of heaven and earth for his Sovereign and King, and will not yield any obedience unto his laws and commandments, 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 devil is called the prince of the world, and the governor thereof; not because he is indeed the ruler and governor of heaven and earth, to dispose of all at his pleasure (for this is God's 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 ready as his devoted bond slaves to do his will: who are called the world, because they set their hearts and affections upon 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, who with his mists of falsehood blindeth the eyes of infidels and worldlings, 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 yieldeth this subjection unto Satan as his king and sovereign, so also it maketh choice of him for his captain and chief commander, receiving his colors 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 adhere unto the world, but he must necessarily be divided from God; nor serve it, but he must neglect and disobey the Lord; nor love it, but God and he must be at enmity. Neither doth it only 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 commandments, yielding voluntary obedience to his arch-enemy the devil; it receiveth not the Son Jesus Christ as it Savior and Redeemer, but treadeth under foot his precious blood, and maketh but a mock of all his sufferings, neither doth it 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 it self to be ruled and guided by that wicked one Satan; needs must it be outrageously evil, which purposely and maliciously opposeth it self against God the author and fountain of all goodness.

And thus we see what our enemy is in himself: now to 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 be vanquished and overcome, or else to receive shameful foils. This danger is by one thus described: There (saith he) is the world, where as there is much m • lic • , little wisdom, where all things are limie and catching, all things slimie 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 birdlime, 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 allured to hoise 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 heavens; sometime dejected and cast down with fear, as though they should be 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 upon 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 skillful Pilots, God's messengers and Ministers, they suffer themselves to be guided and directed with the Card of God's 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 pirats are ready to rob them of all those rich wares of God's 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 have a fair calm of prosperity, and a comfortable shunshine of worldly favors; 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 have neither power nor will to go forward to the blessed haven of eternal happiness, but contrariwise being bewitched with those Sirens songs of carnal-alluring pleasures, they cast themselves headlong into the gulf of perdition, they now devouring them which before allured them. This danger by another is thus expressed: This world (saith he) is to Christians a dangerous sea: for as the 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 minds of the faithful, and with such diversity is this effected by the enemy, that a man can hardly know what is first to be avoided: for if higher powers cease to oppose, it exasperateth the minds of private men against us; if their rage be also appeased, it setteth all on fire by those who are of a man's own family; and if this also be quieted, by his art he setteth discord between brethren and near kindred, that so tempestuously beating upon 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, &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, 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 irreconcilable, inveterate and perpetual. For as taking part with our arch-enemy Satan, it maliciously opposeth against God, so also against all those who profess themselves his children and servants. And as the Libbard so hateth man, that with furious malice it will fly upon 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 Jesus Christ, so with equal fury it rageth against all the true members of his body. Of this our Savior gave us warning, John. 15. 18. If the world hate you, you know that it hated me before you. 19. If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. 20. Remember the word that I said unto you, the servant is not greater then his master. If they have 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 Jews, the Scribes and Pharisees, Christ and his Apostles, and the unbelieving Pagans, the believing Christians. In a word, there was never any escaped, but as soon as they have been friends with God, they were presently accounted the worlds enemies; and no sooner doth God receive them into favor, but the world pursueth them with malice and hatred.

But as the world is exceeding malicious, and therefore 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 have to deceive us, and ten thousand subtle policies to betray and circumvent us. So that Christian wisdom which dares not exceed the bounds of simplicity and truth, seemeth unto them doltish sottishnes, and silly 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, and in respect of the great forces which our own corrupt flesh doth minister unto it. In it self 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 armory which affordeth unto him all those mortal weapons wherewith he woundeth us; it is the treasury which yieldeth 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 our selves in his nets and limetwigs of sin and wickedness, unless he used stales in our own likeness, and betrayed us by the example and persuasions of men like unto our selves. Thus he enticed Eve with a fair 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 Jews 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, honors and preferments; with which when he could not overcome, he fleeth from him as despairing of victory. So that we may here learn, that Satan's chief strength consisteth in the worlds aides, 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 chaste Joseph to commit uncleanness, 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 Solomon by his outlandish wives. Whereby it cometh to pass that his counsels have 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 Satan's chief strength, and that his power and policies are not securely to be contemned, seeing our arch-enemy the devil placeth in them his chief confidence for the obtaining of victory.

But no little are these forces strengthened for our overthrow, through the aide and help which our own corrupt flesh ministereth unto them. For as the world is Satan's 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 upon these earthly vanities, that we may learn the better to flee and contemn them, they stick to our fingers when we would throw them away, they catch us when we would flee from them; and being ensnared with these worldly lime-twigs; (like the silly bird) the more we struggle to get out, the more we are entangled and disabled. So that it fareth with us as with the foolish lover, who fondly loving, but yet worthily disliking his ill-deserving 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 allured with her looks, and so bewitched with the least apparance of a proffered favor, 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.

But if we would have yet a more plain and even palpable demonstration of the great power and puissance of this our enemy, let us propound the experience of former times, and of our own days, and take a view of those trophies of victory, which the world hath erected in all ages for the eternizing of his own glory; and you shall find that the greatest Potentates of the earth, the great Commanders of conquering armies, they who have most excelled in wisdom and policy, in power and fortitude, in temperance and in all other civil and moral virtues, have 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 have 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 servants only, 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; have 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 have declaimed against the vanity of pleasures; and when as by the weight of their arguments they have overcome their epicurish adversaries, themselves have 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 beat 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 battles in the midst of God's visible monarchy, vanquishing some of God's professed servants 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 murthering and killing (though not overcoming) others, who resisted his fury and would not yield. In the foremost rank was Saul, whom of God's elected and anointed king, he made his own devoted vassal; Absalom, whom of the son of a holy and religious king, he made with the bait of honor a bloodthirstie rebel, and (it is to be feared) the son of perdition; Demas, who of a disciple became an apostate; and Judas, who being hired with the wages of iniquity, of an Apostle became a devil. In the second was just Noah foiled with intemperance, righteous Lot defiled with filthy incest; the ten Patriarchs, some of which were overcome with lust, some stained with blood, and all ouerborne with pride •• d bitter envy; holy David, first defiled with lust, and then embrued with innocent blood, the fear of God for a time being beaten back with the fear of losing his credit in the world: religious Hezekiah swollen with a cruel blow of vainglorie 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 Sampson, and the wise Solomon, whom the world overcame by his female forces; and the Disciples themselves, envying one another's 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, 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 acknowledge any other master (unless it be 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 Turks and Saracens, the worlds denoted vassals and sworn soldiers, waged by him to fight continually against the kingdom of Jesus 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 our selves who have given our names to Jesus Christ, and do make profession of his holy Gospel; how many are there, who having in their baptism taken upon 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 only earthly things, and being in their cogitations and hearts fast glued unto the ground, so as they have 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, giving 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 tenure 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 upon 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 unmask themselves, cast aside the Lord's livery; and openly profess that if they must have but one, then the world alone shall be their Lord and master.

And all these proclaim the worlds force and power by 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 devils slavery, and had the upper hand in many combats of temptation, after they have 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 have lost their first love, and are much abated in their zeal, becoming cold and negligent in the duties of God's 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 God's spiritual graces whilst they have 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 subjection 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 have I shown the dangerousness of this 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 hearken unto no peace, but if we will not overcome him, he will surely overcome us; by the other carnal security is taken away, and we stirred up with all diligence to prepare our selves against the encounter; seeing we are not to fight against a weak and contemptible enemy, but against a politic and powerful champion, with whom few have combatted, but either they have 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 prone in our own corrupt nature to be in league and amity, let the reasons following induce us. First, the Lord hath by special commandment enjoined us to have 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 labor and our love. The former, Rom. 12. 2. Fashion not yourselves like unto this world but be ye changed by the renewing of your minds. And elsewhere he willeth us, to use this world as though we 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, because the beauty and glory of this world doth seduce us, and like a false guide misleadeth in directing. The other, 1. John. 2. 15. Love not the world, nor the things that are in the world, &c.

The second argument may be taken from the passion of Christ: for he shed his precious blood to cleanse us from these worldly and wicked lusts, and victoriously triumphed over the world upon his cross on our behalf, not that we should yield our selves to the subjection thereof again, being thus dearly redeemed from it, not that we should still have our hearts and affections fast nailed to the earth, and glued as it were unto worldly vanities, but that we 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 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 upon the earth, yet our conversation should be in heaven, from whence we look for a Savior even the Lord Jesus 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 we may 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 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 we have 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 be the temple of the holy Ghost.

The third argument is taken from unavoidable necessity: 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, I am. 4. 4. Know you not that the amity of the world is enmity with God? Whosoever 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 we cannot love the world and God too. If any man (saith he) love the 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 servants, we presently oppose against all those who make opposition against our Lord and master, and when as we 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 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 therefore the Apostle Paul saith, that Demas forsook him, and together with him the service of God, when he began to embrace the world. And our Savior 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 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 have been friends to both, the Lord sendeth Jehu the Prophet unto him with an ambassage 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 upon thee. 2. Chro. 19. 2.

Secondly, of necessity we must renounce the world, and flying out of this spiritual Babylon adjoin our selves unto the kingdom of Jesus Christ, or else we cannot be reckoned in the number of the faithful, nor have any part in their privileges. We must be sheep of Christ's flock severed from the goats, or else we shall have 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 world, but he had chosen them out of the world, therefore the world hateth them. And more plainly elsewhere: They (saith 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 have 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 goats 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 those who are severed from the communion of Saints, and adhere to the world, which is the synagogue of Satan, have no interest in this gift▪ And as they have 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 for the world, but for them which thou hast given me. Here therefore we are put to our choice; either we must▪ renounce the world, or renounce our part in Christ; we must with the blessed Apostle be crucified and die to the world, or else we can have no benefit in the death of Christ; we must cease to be citizens of the world, and disclaim our interest in his sinful vanities, or we shall have no part in Christ's mediation and intercession. Take then which you will, for both you cannot have; and thrice blessed is he that chooseth the better part, for that shall never be taken from him.

Thirdly, of necessity we must undertake this combat against 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 upon us the name of Christ, we 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 Jesus Christ. As soon therefore as we cease this fight, and become friends with the world, setting our hearts and affections more upon worldly vanities then upon spiritual things, we steal out of Christ's campe like runagate soldiers, we cast aside Christ's livery, we slide back from our religion in truth, whatsoever we profess in words, and joining in league with Christ's enemy we traitorously make war against him. To this purpose the Apostle James saith, that pure religion and undefiled before God, even the Father, is this, to visit the fatherless and vidowes in their adversity, and to keep a man's 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 have familiar conversation with this wanton harlot, and not to be inueigled in her bands, and defiled with her uncleanness, as to live in a mill and to keep our selves clean from meal and dust.

Fourthly, the necessity of leaving the world and renouncing carnal vanities hereby appeareth, in that whilst we continue in the way of the world, we 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 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 lieth in wickedness. If therefore if we will not break off company with the world, we walk with it in the way of sin and death. If we 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 we wallow in the sink and puddle of sin and wickedness; and if ever we 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 us. So that we 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.

Fifthly, if we will be the servants and Disciples of Jesus Christ, we must of necessity make war against the world, for it will have 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 we must fight against▪ it, or it will fight against us, and so destroy us for want of resistance; unless we can be content to renounce the service of our Savior, and yield our selves 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. Dearely beloved, I 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 selves to be again defiled with worldly lusts, after that Christ hath shed his blood to wash and cleanse us, we shall fall into a fearful relapse, and make our latter end much worse then our beginning; we shall like filthy dogs 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 have escaped from the filthiness of the world, through the knowledge of the Lord, and of the Savior Jesus 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 have known the way of righteousness, then after they have known it, to turn from the holy commandment given unto them, &c.

The fourth argument to encourage us to this fight against the world and worldly vanities, is our assured hope of obtaining victory: for howsoever (as hath been shown) the world is a malicious, politic, and puissant enemy, and we (being considered in our selves) 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 have being divided, and civil wars at home, our selves contending against our selves, 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 only for himself, but also for all us that are true members of his body. And this argument of encouragement our Savior useth, John. 16. 33. In the world (saith he) ye shall have affliction, but be of good comfort I have overcome the world. Yea this conquest Christ obtained at an high rate, for he gave his life to free us from the worlds thralldom, as the Apostle witnesseth, Gal. 1. 4. which gave himself for our sins, that he might deliver 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 our selves his soldiers and servants, 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 borne 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 Jesus is the son of God? 1. John. 5. verse. 4, 5.

The last argument to move us, is the great reward which 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 have 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, or wife, or children or lands, for Christ's names sake, seeing we shall have the worth of these benefits redoubled unto us a hundred fold, even in this life in God's 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 we shall afterwards be rewarded with a far most excellent and an eternal weight of glory? Yea what though in this fight we lose a temporary life, if we may be rewarded with life eternal, and that glory and happiness which doth accompany it?

And these are the reasons which may encourage all Christians to encounter this spiritual enemy of our salvation: now if we would know how we may thus fight against the world, and be assured also that we have 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 allured to commit sin, or to neglect any duty which God requireth, by the worldly baits of riches, pleasures, and preferments, we 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 favor 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, we arm our selves with patience to bear the brunt of the worlds fury, accounting sin the greatest evil, and the burden of God's wrath due unto it the greatest torment; and therefore choose rather to endure any extremity, yea to have our lives taken away, with most exquisite tortures, then we 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 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 manner 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 armory of adversity. The former may be called his bullets and gunshot, 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, we may better defend our selves against them, and repel their force, either by warding, or declining.

The manner of his warring with us, is either by persuading in a cunning and deceitful parley, or by encountering 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 Satan's name, he offereth unto us peace, and maketh many fair promises of great plenty and security under his protection, if we will be content to lay aside our arms, and subject our selves 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 troupes of his temptations in the ambushments of worldly vanities, that is, either behind the high hills of ambitious honors, 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 God's 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 cosening cunning prevail not, like a strong thief by the high way side, he will cruelly assault us, and endeavor to •• bbe us by force and violence. So that it behooveth the Christian man always carefully to watch and to stand upon his guard, both in the time of prosperity and adversity, that he be not either allured with the one, or oppressed with the other, either enticed with worldly baits to fall into the nets of destruction, or discouraged in his course of Christianity, with troubles and afflictions.

And thus have I shown 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 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 our selves against them, beginning with the temptations of prosperity, and then afterwards descending to the temptations of adversity. And lest we should vndescreetly cast away the sound with the rotten, and declaim against God's 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 all earthly and temporal benefits; as the favor and friendship of men, health, wealth, peace, liberty, honor, 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 upon his own servants, as a reward of their love and obedience. So the Psalmist saith, that they who love God's law shall have great prosperity, and they shall have no hurt. And the Lord exhorteth the people of Israel to keep the words of his covenant, that they might prosper in all that they should do: to the same purpose are diverse other places. The giver therefore doth sufficiently commend the gift, and coming from him as a reward it must needs be good. Secondly, the Lord loveth and taketh delight in the prosperity of his servants, 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 songs, as may plentifully appear in the book of David's Psalms: now as it is good to praise God, so that is good for which we praise him. Fourthly, the servants of God have prayed unto him for this prosperity, and that both for themselves, and also for the whole Church. Of the former we have an example: Psal. 118. 25. O Lord I pray thee save now: O Lord I pray thee give now prosperity. Of the other: Psal. 122. 7. Peace be within thy walls, and prosperity within thy palaces. Lastly, it is made a sign of God's favorable presence with his servants, and thus the Lord is said to have been with Joseph, for whatsoever he did he made it to prosper. So it is said of David, that he prospered and grew, for the Lord God of hosts was with him. And of Hezekiah, that the Lord was with him, and he prospered in all things which he took in hand.

And thus it appeareth that prosperity in it self is good: 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 God's 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 we may by lawful means; and with contentedness to leave it, when it pleaseth God to take it from us. Finally, it is good when as it is used and employed for the advancement of God's 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 be accounted unto them God's singular blessing, and as a temporal pledge of eternal happiness. But contrariwise, prosperity is evil to the wicked and unregenerate, who have no right unto God's 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 of the world, and not the world it self that hurteth us. So also when as we so dote upon 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 have these 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 have 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 have 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 slack in using the means of their salvation. But of these points I shall have occasion to speak more hereafter when I entreat of the chief parts of this prosperity.

And thus we are to distinguish between prosperity it 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 labor 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 temptation of the world, to inflame our corrupt flesh with concupiscence and sin. Unto which abuse we are naturally exceeding prone: for as fruit is unto a child, liberty to the licentious, cockring love to an vndutiful son, a sword to a mad man, beauty to the lascivious, and good drink to a filthy drunkard, such is worldly prosperity unto us. 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 we forget God and all goodness) doth purposely labor 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 God's 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 God's 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, and in what respect it is our enemy, namely, when it is a temptation of the world to allure us unto sin, (as it is unto all those who immoderately love and set their hearts upon it, more then upon 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 we may prepare our selves to make resistance. The danger of worldly prosperity is exceeding 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 healthie, strong, and vigorous, then is our corrupt nature prone to fall into the perilous diseases of sin, which are attended upon with eternal death and destruction. And therefore the wise man saith, that ease slaieth the floolish, and the prosperity of fools destroyeth them. Where by fools he understandeth sinners and wicked men, who abuse their prosperity, by setting their hearts upon 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 flame, 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 only 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 Chrysostom compareth them to such a man, as dwelling with a fair maid whom he fondly affecteth, is by strict order enjoined, that he presume not to look upon her with lascivious and wanton glances; a thing to him no less unpleasant then impossible.

But the great danger of worldly prosperity will more plainly appear, if we do but consider, how far it exceedeth 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, instead of substantial enemies, doth make us more careful and watchful to prepare and arm our selves, that we 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 instead of opposition, we 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 our selves to dignity 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 martial 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 contstrain, 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 we 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 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 we give ear to the worlds flatteries? why should we believe this dissembling Joab who will mortally stab us, whilst he professeth friendship, and offereth in kindness to embrace and kiss us? why should we listen to this sweet singing Syren, seeing he bewitcheth in delighting, and maketh us leap into the sea of destruction? why should his flattering persuasions, joined with crocadile tears, move us, seeing he either weepeth for joy 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 momentary in their continuance, that he may cosen us in the exchange, moving us to give for them the precious jewels of God's graces, and our heavenly patrimony in his kingdom. To this purpose one fitly speaketh: How great things (saith he) 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 mayest place thy hope in things present (if at least they may be said to be present, which are always movable and mutable) and mayest turn thy mind from that which Christ hath promised, and not yet given (but will give because he is faithful) and rest thy hopes upon 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 us. And in another place: O world (saith he) filthy, fraudulent and treacherous; art thou not much more dangerous when thou art kind, then when thou art troublesome? 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 Idiote; 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 man's 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 be always watchful over our selves, but especially when the world fawneth upon us in the time of prosperity, for it is more dangerous being our friend, then 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 us, it enticeth that it may kill us, and exalteth that it may overthrow us. Although therefore this dangerous sea looketh smooth, and as it were smiling upon 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, hoise up your sails, let the cross be fastened to the sails-yard, for this calm will prove a tempest.

But how far the state of prosperity is more dangerous 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 God's 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 vigor of all grace and virtue in us; and as the Iuie whilst it embraceth the oak, sucketh the sap from the root, and in time maketh it to rot and perish; so worldly prosperity killeth us with kindness, whilst it sucketh from us the sap of God's 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 prone to fall into all sin, if we be but a little rouched with the least temptation. And as the fertile soil being more fat and slippery, is apter to give a fall to those that walk upon 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 upon it, but he catcheth many downfalles, not only into sin. but also into danger and punishment which border fast upon it. To this purpose one of the ancients speaketh fitly, that abundance of prosperity, is a notable 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, seeing misery for the most part bringeth good fruit. from the bitter root 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 fair passage of worldly prosperity, that we might follow his steps, as being far the safest way, to bring us to our heavenly country. Our Savior Christ (saith he) might by best right have 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 favors, 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 it self, 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 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 breathe this infected air and not to be corrupted with noisome and carnal lusts, it is evident, both on the one side, by the huge multitudes of those who in abusing it, have been abused by it; and on the other side, by the exceeding rarity and paucity of those, who by the good use thereof, have 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 servants of God and the servants 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 cold frost nipping their rancknes, made them to become more fruitful. How many have we read and heard of, that have valiantly resisted the assaults of adversity, and have 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 enow to entitle a number, of those who have by worldly prosperity, riches, honors, and pleasures, been made more religious and zealous in God's 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 y ^e 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 have come out of the fire of affliction more purified, profited under this schoolmaster, and by these fatherly chastisements have 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 see them not the same, but exceedingly differing from themselves in these different estates: look upon Saul in his mean condition, and you shall see him modestly hiding himself, as unworthy to be King; but being once seated in y ^e 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 have 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 offenders from deserved punishments, but afterwards with deadly and implacable malice persecuteth his friends, 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 God's Saints. Behold holy David, who in his afflicted estate exceeded all in piety, and was esteemed by God worthy that praise, to be pronounced a man according to God's 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 flea; and there (not content with the royalties of a kingdom, unless he knew over how many he commanded) enjoining, yea forcing, in pride of heart, his servant 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, murthering his faithful and well deserving soldier, for no other fault but because his wife was too beautiful for a subject, yea rather then he would not have him dispatched, adjoining others of his innocent servants 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 before was very crooked with the far lighter burden of his infirmities. So look upon Hezekiah 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 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 upon the Israel of God, in the whole time of the Judges and Kings, and you shall see them in the time of adversity, religious and devout, forsaking their sins and seeking the Lord; but being restored and repossessed of God's blessings, and flourishing in prosperity, you shall find them polluting Gos house, erecting idolatry, forsaking God, and worshipping devils. And this good Ezra observed and confessed, namely, that the people having obtained but a little breathing time from their afflictions, did take occasion thereby to forsake God's commandments. And Nehemiah acknowledgeth that the people abounding wth 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 returned to do evil before him.

But unto the experience of ancient ages, we may add 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 clearing 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 ribauldrie, 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 have said or done something that savoreth of religion, as though there were neither God, nor devil, heaven, nor hell, and as though they had sold themselves unto sin, and had exchanged the eternal joys of God's kingdom, with the temporary vanities of the world. But lest this dissimilitude of behavior should seem to arise from the difference of the persons, and not of their estates, let us consider the diverse 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 have suffered any persecution, even to the taking away of their lives, then they would disgrace their profession by offering any scandal, or be drawn to slacken their pace 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 practice? And howsoever they retain still the name of Christians, lest they should be 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 we are so easily foiled and overcome by worldly prosperity, are, because it doth soften and effeminate our minds, so as they can endure no labor, 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 have them in a readiness, and so being taken at unawares, and unprovided, we are not able to stand or make resistance: for whereas the cold 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 marvel 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 our selves to rely on his power and promises; and so though we have to deal with a mighty enemy, yet being shrouded under the shadow of his wings, we become safe through his protection.

And thus have I manifested the great power of this monarch, by the greatness of his victories, and have shown 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 irresistible. 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 we feel the smart and pain of troubles and afflictions; 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 us, and great unhappiness to be overcome of this earthly happiness.

The consideration whereof should make us to keep a narrow watch over our selves, as at all other times, so especially in our flourishing prosperity, because (as hath been shown) this enemy is much more dangerous, and we, 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 heart is much more vigilantly to be observed: for in the time of peace whilst we have liberty to live, we take liberty also to covet, and compass our ambitious ends. The which was practiced by another, as himself professeth: I fear no less (saith he) prosperity then adversity; for prosperity maketh me with his sweetness reckless, and so deceiveth me; but adversity, because it hath some mixture of bitterness, like unpleasant potions, makes me fearful and suspicious. Whose practice let us also follow, casting aside carnal security, and carefully arming our selves 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 we 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, we 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 upon our own strength, but upon the Lord's assistance, and upon the power of his might, through which alone we are enabled to overcome; neither must our comfort and confidence be grounded upon any conceit, that we are able in our selves to subdue this enemy, but in this, that our Captain Jesus Christ hath overcome him for us. And this must make us to fly unto him by earnest and effectual prayer, desiring the help and assistance of his holy spirit, whereby we may be delivered in the day of temptation, and may have these worldly lusts killed and crucified in us.

With which our prayers we must join a Christian care to arm us for the fight, not with Saul's 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 God's sanctifying spirit. And being armed, we must observe the best manner of fight for obtaining the victory: to which purpose let us know, that we proclaim war against prosperity and worldly vanities, and manfully resist in the combat of temptations; when we thrust them out from having a chief place in our hearts, making them as slaves to follow and obey us, and not as Lord's to rule and reign over us. When as wanting them, we 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 upon them, but esteem them base and contemptible, in comparison of the rich jewels of God's graces, & the eternal joys of his kingdom; being contented to lose thē, rather then in the least degree to hazard the other. And when we immoderately grieve not, but rest well contented, if it be the pleasure of God to take them from us; yea when we our selves can willingly cast them away for Christ sake, and renounce and forsake them, when as they will not stand with our profession and practice of religion; being content to leave all the worlds glory, and to take up our cross and follow Christ. In a word, we 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 devils solicitour to persuade us unto sin, or a corriuall 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 devil.

CHAP. VI.

Reasons which may move us to contemn worldly prosperity.

NOw that we may not thus set our hearts and affections immoderately upon wordly prosperity, but may despise and contemn it when it cometh into comparison with God's favor and grace, or the glory of his kingdom, or allureth us unto sin; there are many arguments which may persuade us. As first, because prosperity doth very seldom better our spiritual estate, and further our salvation, but almost always maketh us worse, more prone 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 have already spoken.

Secondly, let us know that the mean estate is much to be 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 upon, nor so high as to be always seated in the eye of envy; not so weak as to lie 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 upon, 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 ouertop them, or thought in respect of their abundance a fit bootie to seize upon. 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 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 lie and rot, so boughs are broken with too much bearing, and too much fruitfulness cometh not to ripeness: and the same happeneth to men's 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 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 therefore 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 one of God's 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 upon those that love and serve him; yea most commonly he giveth to his children these earthly blessings with a strait 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 servants and slaves, then the patrimony and portion of children: and also because through our corruption, they are (as I have shown) baits to catch us, and snares to entangle us. 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 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 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 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 heirs of all God's promises esteem them worthy our love, when as God's despised slaves, and traiterous enemies have them in such great abundance: but let us fixe our hearts and affections upon 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 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 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 have these temporal things, good and evil, common to both, that neither the good things should be 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 richly rewarded, both in earth and heaven, or enjoyeth the glory of the world, and the glory of God's 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 Savior pronounceth them blessed that hunger now, 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 have 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, that they should sorrow but their sorrows should be turned into such joy, 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 servants; but to them that are troubled, rest with the Saints, when the Lord Jesus shall show himself from heaven with his mighty Angels. And who can doubt but that the Judge of heaven and earth will judge righteous judgment? 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 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 days 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 allotteth to everyone 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 have their portion in this life, whose bellies God filleth with his hid treasures: their children have 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 Savior 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 joy and blessedness in God's kingdom. And lest I might seem to force the parable, you shall see that our Savior 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 thy pleasure (or as the words in the original more 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 Abraham's being syllogistically framed, inferreth 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 joy and blessedness: but thou rich man livest in all plenty and voluptuous pleasures, and God's poor servants 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 have these secure worldlings, that they should be preferred before the dear servants of God; or what reason have they to imagine, that they shall have a double portion in God's 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 judgment; and because there is none so bad, but have in them some good natural parts, some restraining graces, and have been the instruments of doing something which at least hath had the •• pearance of good; therefore God being infinite in bounty, will not let anything, 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 have no part in Christ's 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 justice, doth not only punish these sins in his own dear Son, but doth also chastise and correct his faithful servants themselves, that they may be examples of his righteous judgments, and teach wicked worldlings what they are to expect for their traiterous rebellion, and outrageous sins, when as God's faithful servants and dear children, are so sharply afflicted for their slips and smaller faults, which have been already fully punished in their Savior. O that this were but well considered, and then would worldlings have 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 all 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 have them, set their hearts upon them, but would willingly part with them to good uses, that in exchange they might have the assurance of God's 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 upon the next good occasion, lest death coming the value thereof should be cried down, and so become to be of no worth.

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 mirth, but contrariwise shall wail and weep: so that worldly men's 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 have shown) there would be little reason, why we should greatly desire this worldly prosperity, if we have it not, or not fear it when we have it, and much less that we should take more pains for the obtaining of it, then the rich treasures of God's kingdom; or set our hearts upon it with more fervent love, being both base, momentary and dangerous, then upon those heavenly & eternal joys which are prepared for us in the world to come. And thus much shall suffice for those arguments which may generally persuade us to contemn worldly prosperity, coming in comparison with spiritual and heavenly things, and to fly and renounce it, when it is used as the devils, 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.