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The Christian Warfare Part 2

John Downame (d 1652) · 380,092 words · 1689 min

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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.

CHAP. VII.

Of moral and civil virtues, which are in worldlings, and that they are to be contemned being severed from sanctifying grace.

ANd thus much in general concerning the temptations of prosperity, and of the means whereby we may resist them: now we will descend to more particulars, and entreat of the several kinds of these temptations. To which purpose we are to know that the temptations of prosperity may diversely be distinguished, in respect of the matter or subject of them from which they arise; for they are either inward, and in our selves; or outward in some external worldly object. The inward either arise from something in our souls, or in our bodies; the temptations of the former kind respect, either virtues, or some other gifts and ornaments of the soul. By virtues I understand not those which are truly religious graces and holy duties joined with the knowledge, love, and fear of God; but those moral, ethicall and civil virtues, which are in a man unregenerate before his conversion, which may well be reckoned as parts of worldly prosperity, seeing there is no earthly comfort, nor worldly happiness without them. The which in this discourse I purpose not to take strictly, but to comprehend under this name the facu • tie with the function, the internal habit with the external act and operation; all which in themselves are good, as being the gifts of God, either which we have naturally and ordinarily bestowed upon us in our creation, or more extraordinarily wrought in us by God's spirit, which may be called peculiar gifts, if we respect the former, because they are not bestowed upon all that are unregenerate; but are usually by diverse called the common gifts of the Spirit, being opposed to sanctifying and saving graces, because they are common to the elect with the reprobate. But howsoever they are good, as God's gifts, and in their own nature, yet they are not good in us, because they are imperfect and mingled with corruption, nor good to us, because Satan, the world, and our own sinful flesh abusing them, do raise out of thē a most dangerous temptation; namely, that because they excel all other worldly things, and we excel in them the ordinary sort of men, therefore we must so dote on them, and ouerweene their worth, as though our chief happiness consisted in them, neglecting in the mean time all sanctifying graces as needless, because these moral and civil virtues were sufficient for our salvation. And thus the whole sect of the Stoics were abused & deluded in ancient times, and herewith the Papists in our own times are (though not quite blinded, yet) shrewdly bleered; and amongst our selves many worldlings, and unregenerate men, are pitifully mislead, even to their utter ruin and destruction; imagining that because they excel the of scourings of the world, desperate Atheists, and profane ruffians, in moral and civil virtue, and be lovers of justice, fidelity, honesty, temperance, and the like, that they may hereby be approved of God in this life, and that after they may serve as a ladder, whereby they may ascend into heaven. In the mean time contenting themselves to be without all sanctifying graces, as the true knowledge of God, faith, repentance and the like.

But that all such may cease to be proud of these good parts, to set their hearts upon them, to overvalue them above God's saving graces, and to place in them their chief happiness, as though they were sufficient for their salvation; and contrariwise, that they may learn to contemn and basely to esteem of them, in comparison of Christ and his righteousness applied by faith: let them know that though their virtues, duties, and actions be glorious in the sight of men, yet they are not acceptable unto God, nor sufficient for the saving of their souls. Yea and that they are so far from that high degree of excellency which they dream of, that they deserve not the name of good. For that a virtue, duty, or action may be truly good, it is required, that it be good not only for the matter and substance of it, but also that it be well done: for, as Augustine saith, a man may do a good thing, and not do well in doing it, because he faileth in his end and manner of doing. Now that it may be thus well done there are diverse conditions required. And these either respect the persons endued with these virtues, and doing these duties, or the ground and foundation whereon they are built, and the fountain whence they flow, or else the ends which are chiefly and mainly propounded to them. First for the person it is required, that he who is to do a good action be engrafted into Christ Jesus, and be a true and lively member of his body; for unless we be in him, we cannot bring forth any fruits of virtue or Christian duties; as himself plainly telleth us: Abide (saith he) in me and I in you: as the branch cannot bear fruit of it self, except it abide in the vine, no more can ye, except ye abide in me. I am the vine, ye are the branches: he that abideth in me and I in him, the same bringeth forth much fruit; for without me ye can do nothing. So the Apostle saith, that we are God's workmanship created in Christ Jesus unto good works. It is therefore the root Jesus Christ from which we suck the sap of virtue and goodness whereby we live, and bring forth the fruits of godliness. It is this Sun of righteousness, from which we borrow all our light of grace and virtue: for whatsoever goodness there is in us, it is either his inherent righteousness and holiness imputed and belonging unto us, as being members of his body; or else wrought in us by his Spirit of sanctification dwelling in us, which also we have by virtue of that union which is between us and him. To this purpose Bernard speaketh fitly: What (saith he) have you to do with virtues, which are ignorant of Christ the virtue of God? Where, I pray you, is true wisdom, but in the doctrine of Christ? where is true righteousness, but in the mercy of Christ? where is true temperance, but in the life of Christ? where is true fortitude, but in the passion of Christ? Therefore those alone are to be accounted wise who are instructed in his doctrine; those alone just, which through his mercy have obtained the pardon of their sins; those alone temperate, who study to imitate his life; and those only endued with true fortitude, who in adversity do courageously embrace his lessons of patience. So that a man laboreth in vain to attain unto virtues, if he think they may be hoped for elsewhere, then from the Lord of virtue, &c. Again, the person being in Christ, must through faith in him be reconciled unto God; for the person must be accepted before the virtue or duty can be acceptable; it being otherwise impossible that the actions of an enemy should be well esteemed by him to whom he is an enemy, especially when many just exceptions may be taken against them. Now we are all naturally before we are engrafted into Christ by faith the children of wrath, and enemies unto God, as the Apostle speaketh, and therefore nothing in us can be pleasing to God whilst we remain in the state of unbelief. Finally, before we can bring forth any good fruits of virtue, and holy duties, it is necessary that we be first regenerate and sanctified with his spirit, and our hearts must be purified by faith, before they can work by love; for seeing all virtues and graces are the fruits of God's sanctifying spirit, therefore all those who are not endued with this spirit, are destitute also of all true grace and virtue. So our Savior telleth us that we must first be good trees of God's own planting, before we can bring forth any good fruits. A good tree (saith he) cannot bring forth evil fruit, neither a corrupt tree bring forth good fruit. And in another place: Either make (saith he) the tree good, and his fruit good, or else make the tree evil, and his fruit evil; for the tree is known by his fruit. To the same purpose the Apostle saith, that to the pure all things are pure, but to them that are defiled and unbelieving, is nothing pure, but even their minds and consciences are defiled. Neither in truth is it possible that we should do anything truly good, and acceptable unto God, before we are regenerate and borne again of water and of the spirit, seeing we are so corrupted and disabled through original sin, that all our imaginations are only evil, and that continually, that we cannot so much as think a good thought, nor will that which is good, but as we are enabled thereunto by God's spirit. For we are not only sick, but (as the Apostle saith) stark dead in our sins, until by his quickening grace we are revived; and therefore as unable naturally to do any spiritual and holy duty, as the dead man is to do the works of the living. Seeing then these civil worldlings wanting faith, and the spirit of God, are not in Christ, and consequently are not reconciled to God, nor regenerate by his spirit; therefore in vain do they flatter themselves with an opinion of their moral virtues, and civil honesty, in vain do they dote upon, and proudly boast of, their natural good parts: in vain do they rest upon these means for their salvation, seeing their virtues are but false and counterfeit, and their works having no true goodness in them, are not accepted in the sight of God.

The second condition, is, that these virtues and duties have a good foundation and fountain, from which they arise and spring: as first generally, that they arise from the true worship of the only true God▪ performed in uprightness of heart, with a good conscience, without which even those actions of God's service which himself hath commanded, are odious & loathsome unto him: so when the Israelites offered outward duties and failed in these, the Lord saith unto them by his Prophet, Who required this at your hands to tread in my courts? bring me no moe oblations in vain; incense is an abomination unto me: I cannot suffer your new moons, nor Sabbaths, nor solemn days▪ (it is iniquity) nor solemn assemblies: my soul hateth your new moons, and your appointed feasts, they are a hurthen unto me, I am weary to bear them. And in another place he saith, that he that killed a bullock was as he that slew a man, he that sacrificed a sheep, as if he cut off a dogs neck; he that offered a • obl • tion▪ as if he offered swine's blood, he that reme • bred incense as if he bl • ssed an idol, &c. Not because these things were not good in themselves, for God had enjoined thē, but because they were not joined with God's true worship, but done with wicked and hypocritical hearts, and in a customable and formal manner, without any love, faith or fear of God. To this purpose Ambrose saith, that without the worship of the true God▪ that is sin which seemeth to be virtue; neither can any man please God, without God: and he that pleaseth not God, whom pleaseth he but himself and the devil? So that there is no true virtue out of the Church, where the only true God is worshipped after a true manner.

More especially there is required that these virtues and good duties, do proceed from some chief fundamental virtues; as first from true godliness, for piety and honesty must be joined together, and where the one is wanting, there the other is hypocritical▪ • nd counterfeit: neither is it possible that there should be any sound justice, honesty or love shown towards men, unless i • proceed from religious duty first performed unto God▪ Hereof it is that piety is called the foundation of virtue, because whatsoever virtue is not built upon it, like a house without a foundation, it is subject to ruin, when those weak props of worldly respect▪ are pulled away. As for example, he that is virtuous because he is under government, will cease to be virtuous when he is set at liberty, he that embraceth virtue that thereby he may be had in honor, is ready to abandon it and become vicious, when it will stand with his credit: he that is faithful for hire, will for hire become treacherous: but he that intertaineth virtue in piety and duty towards God, will constantly persevere in it, when all worldly respects discourage him, because the foundation is immovable, and cannot be overthrown. And hereof it is that the least grains of virtue joined▪ with godliness, are justly preferred before the greatest measure, and highest degree which is s • uered from it; because it is both constant and unchangeable, and also is continually in growth, whereas the other is subject to decline and vanish, when the fuel thereof faileth. To which purpose one saith, that although that virtue be never so much praised. Which being severed from true godliness, doth tend to the advancement of men unto the glory of the world; yet it is not to be compared to the smallest beginnings of virtue in the Saints, all whose hope is firmly seated in the grace and mercy of the true God.

Secondly, they must arise from true charity and unfeigned love of God, and our neighbors for God's sake: neither is there any good fruit which springeth not from the root of charity, as Augustine speaketh. And this the Apostle maketh the ground-work of all obedience, where he saith, that the end of the Commandment is love out of a pure heart, and a good conscience, and saith unfeigned. In the same respect he saith, that love is the fulfilling of the law, because it is the fountain of all duty towards God and man; which who so hath springing in him: from him issue and flow the streams of all obedience; but if the fountain fail, then the streams are quickly dried up: neither is there any other virtue or duty acceptable to God, or of any worth and excellency, unless it be joined with this charity, as the Apostle doth show at large. With this agreeth the saying of Bernard, Charity (saith he) is the root of all virtues, without which, whatsoever we do it doth not profit us, &c. And a little after; there carnal concupiscence reigneth, where there is no place to divine charity, &c. And again, so great is the virtue of charity, that where it is wanting, all other virtues are had in vain.

Thirdly, all our virtues and duties must be grounded on the true knowledge of God, and his will revealed in his word; for we must not take virtues upon the worlds commendation, nor perform duties which have no other ground then our own wills, inventions, and good meanings, for so may we entertain vice for virtue, and offer to God for duty, that which he hath expressly condemned as wicked, idolatrous and superstitious; but we must search into his word and revealed will, declining therefrom, neither on the right hand nor on the left: for as one saith, Perfect virtue is not without the knowledge of the truth, nor the truth without the love of virtue. Blind devotion therefore will not profit us, neither will it avail us, that we run on headlong in an ignorant zeal: for as Augustine saith, he that runneth most swiftly, being out of the way, is so much the more miserable, because the faster he runneth, the further he is from his iorneyes end: and therefore it is better to halt in the way of truth, then to run apace in the way of error: yea it is possible that in the fervency of our devotion, being ignorant of the truth, we may be persecutors of it, and those who profess; as we may see in the example of Paul, who in his blind zeal persecuted the members of Christ, & afterwards was himself persecuted out of the ignorant deuotiō of certain honorable women. So that if we have not the light of the knowledge of God and his truth to guide us, in our good meanings and best devotions, we may be no better then cruel persecutors, and consequently subject to God's wrath, to which all the ignorant are liable; for so the Apostle saith, that Christ Jesus shall show himself from heaven with his mighty Angels, in flaming fire, rendering vengeance unto them that do not know God, and which obey not to the Gospel of our Lord Jesus Christ.

Fourthly, all our virtues and good duties must be joined with faith, as the Apostle requireth, for without faith it is impossible to please God, because whatsoever is not done of faith is sin. To this purpose one saith, that if faith be not first begot in our hearts, other virtues cannot be good, although they seem good, &c. because it is written, that without faith it is impossible to please God. Where we are not to understand an historical faith, whereby we know and believe, that that virtue which we embrace, or that duty which we perform, is warranted and commanded in the word of God, but a true lively and justifying faith, whereby we lay hold upon Christ and all his benefits for our justification. For without this neither our persons, nor works are accepted of God: not our persons, because we are enemies, until by Christ we be reconciled; not our virtues, duties and works, because they are imperfect and stained with our corruptions, and therefore they cannot endure the sight of God's justice, till their imperfection be covered with Christ's perfect righteousness, and their pollution cleansed and washed away with his most precious blood. So that whosoever are not endued with this faith have no true virtues, but counterfeit shadows, their best actions are but glorious sins; which howsoever they are magnified among men, yet are they odious and abominable in the sight of God. And to conclude, when they are most justified in the world, they are in the state of death and condemnation; for the Apostle saith, that all, without exception, shall be damned which believe not the truth; which doom is so certain, that our Savior Christ saith, that he who believeth not is condemned already; because he believeth not in the name of the only Son of God.

Fifthly, all our virtues must be embraced, and all duties must be performed in obedience to God, and because he hath commanded and commended them unto us in his word: for if they arise from self-love, or love of the world, either for fear of punishment, or because we would have the praise of men, or otherwise advance our worldly ends, they cannot be pleasing unto God, because we do not respect his will, but our own, nor serve him, but our own turns.

Sixthly, with our other virtues we must join humility, which is that precious ornament that beautifieth all other virtues and good parts in the sight of God and men: without which humility (as one saith) he laboreth in vain which gathereth other virtues: for in another place he saith, He that gathereth other virtues without humility, doth as it were carry dust into the wind. True humility therefore doth open the eyes, whilst it doth keep down and extenuate other virtues, which might be blinded with the wind of pride, and by it a man cometh to know that himself is nothing of himself. And look how much a man decreaseth by despising of himself, and so much he profiteth in the knowledge of God. And again, Humility is so necessary to other virtues, that without it they have not so much as the show of virtues, &c. for God giveth his grace only to the humble, and upon the humble alone the spirit of the Lord resteth. And elsewhere he saith, that the building of virtue is erected upon humility, as upon his proper foundation. With him agreeth Chrysostom, affirming, that that is not virtue which hath not humility joined with it. In all our virtues therefore and good parts let us carefully keep humility, and slee pride, which is the canker of virtue, and the poison, which being mixed with these pleasant and wholesome potions, doth make them to become deadly. To which purpose one saith, that because seldom any is so impudent as to boast of his vices, and if he do, he is easily despised, that glorieth in his shame; therefore the evil of pride is most carefully to be aucided of the virtuous, because none is more easily betrayed, then those who have deserved praise and commendation, &c. for Satan by vain glory crept into the hearts not of the sluggish and slothful, but of the industrious and diligent, that he might cast down by pride, those whom he could not move by persuasion. For how much more famous they were for their deserts, so much the fitter he found them to be entangled with his snares.

And these are those fundamental virtues upon which all other must be built. Now the last condition is, that all our virtues, duties, and good parts, must have as their chief and main end the glory of God propounded unto them: for as our Savior saith, therefore our light must shine before men, that they seeing our good works, may glorify our father which is in heaven. And the Prophet Isaiah saith, that therefore the Lord hath made us trees of righteousness of his own planting, that himself might be glorified, by our fruits of obedience. Whereof it is that the Apostle chargeth us to propound this as the main end to all our actions, and whether we eat or drink, or whatsoever we do, to do all to the glory of God. Which end if we aim not at, our virtues are of no value: for (as Augustine saith) our virtues are discerned from vices, not by their offices and functions, but by their scope and leuel, and are esteemed not by their actions, but by their ends. For if a man doth anything, wherein he seemeth not to sin, if he doth it not for that end which he ought, he is convinced of sin; for true virtues, in men serve God, from whom they have received them. And whatsoever good is done of man, and is not done for that for which true wisdom teacheth us it ought to be done, although in the duty it self it may seem good, yet the end being not right, it is a sin. And therefore some good things may be done, and they not do well of whom they are done, &c. For it is unjust and sacrilegious to make vice the end of virtue, and to enforce it basely to serve our voluptuous, covetous, & ambitious lusts. And elsewhere he saith, that virtue ought not to wait upon glory, honor, and sovereignty, which good men did desire, and endeavored to compass by good means, but they ought to wait upon virtue: for that is not true virtue, which doth not tend to that end, which is the chief good of man, before which nothing is to be preferred. The which end if we leave, and aim at our own glory and praise, though our virtues and actions in themselves be never so excellent, yet they are but hypocritical, and shall (as our Savior saith) have no other reward from God but the reward of hypocrites, the glory of the world and praise of men.

And these are the conditions which give unto all virtue and duties the title of goodness: Now if we take a view of those mere moral virtues and civil duties which have heretofore been in Heathen men, and are at this day in our civil honest worldlings; we shall find none of these conditions observed; for in them they were joined with the worship of Idols and false gods, and in these with the false worship of the true God, whereby they draw near unto God with their lips, when as their hearts are far from him, and contenting themselves with an outward service for fashion and customs sake, and resting in the deed done, they never worship God aright, in spirit and in truth. To say nothing of those who cast God out of their hearts, and set up the idol of the world, honors, pleasures and riches, which they serve in the place of God. So also their moral virtues and civil honesty, are not joined with piety, and the true fear of God; for howsoever these worldlings seem to make some conscience of their dealings with men, and to carry themselves justly in the world, keeping their fidelity in their words and promises, yet they have no care of performing their duty towards God, but contemn his service, neglect the virtues of the first table, which respect God, make no account of blasphemy and cursed swearing, nor of neglecting and profaning his holy Sabbaths. Neither do they embrace these virtues, nor perform these duties in love towards God, (for true charity is a fruit of the spirit, and they are fleshly and carnal) but for self love, that they may the better achieve their worldly desires. Neither are they joined with the true knowledge of God and his will, seeing they remain utterly ignorant, even of the very principles of religion, having only the small glimpse of the light of nature to guide them, and their own good meaning and blind devotion to prick them forward. And therefore wanting saving knowledge, of necessity they be also destitute of a lively and justifying faith; for before we can come unto God by faith, we must first know that God is, and consequently their virtues and duties wanting faith, to apply unto them Christ's righteousness to cover them, and his blood to purge them, do lie open to the eye of God's justice, in their natural filthiness and pollution. Neither can they observe the Apostles conditions of doing these duties with a pure heart and a good conscience; for it is faith that purifieth the heart, and it is the blood of Christ, applied by faith, that purgeth our consciences from dead works, and enableth to serve the living God. So also they do not embrace these virtues, and do these duties, in obedience to God, because he hath commanded them, but either for fear of men, or to gain credit, or avoid shame, or else the better to attain unto their worldly ends. They are not joined with humility; for as pride first is the Usher that bringeth them in, and giveth them entertainment; so being entertained they increase their pride, making them to have an high conceit of their own worth, and in comparison of themselves, to contemn all others, as we may see in the example of the proud Pharisee. Finally, these civil worldlings do not propound to themselves God's glory, as the end of all their virtues and duties, but their own profit and vain glory; as appeareth in the practice of the Romans, who placed the temple of virtue, and temple of honor together, because they propounded to themselves honor for the end of their virtue, as Augustine observed; and may also evidently appear in the course of civil worldlings, amongst our selves, which embrace civil and moral virtues for their credit, and because they would be well esteemed amongst their neighbors; or for their profit, having hereby better opportunity to increase their estates, in their trades and intercourse of dealings; which worldly ends failing, their honesty, fidelity, friendlinesse, and all other their moral virtues do fail also.

Seeing therefore there is no worth or excellency in these moral civil virtues, and duties of worldlings, and seeing they do not tend to the advancement of God's glory, nor further the salvation of our own souls; yea seeing they are no better in God's esteem, but filthy sins which are guilded over with a gloss of virtue, & are so far from setting us forward in the true way to heaven, that they are the matter and ground of a dangerous and pernicious temptation of Satan and the world, whereby they destroy the souls of innumerable multitudes, by persuading them to rest in this moral virtue, and civil honesty, as sufficient for their salvation; and so to sleep securely in their sins, utterly neglecting true repentance, and sound conversion unto God, and all the means of obtaining a lively faith in Jesus Christ, whereby they might be justified before God, sanctified, and saved: therefore seeing it is not only base in value, but also pernicious in his effects; let no worldling hereafter set his heart on it, and be puffed up in pride because herein he excelleth others; but as the Apostle Paul contemned his legal righteousness, though he had obtained to such perfection therein, that he was unrebukable, counting it for Christ's sake, and for the excellent knowledge of him, loss, and judging it dung, so he might win Christ; and desired that he might be found in him, not having his own righteousness which is of the law, but that which is through the faith of Christ, even the righteousness which is of God through faith. So much more let us all learn to contemn our moral virtue, and civil honesty, which is far more imperf • ct, base and contemptible, then Paul's legal righteousness; and turning unto God with all our harts, by unfeigned repentance for all our sins, let us hunger and thirst after the righteousness of Jesus Christ, and desire above all worldly things to be made partakers thereof, by a true and lively faith, and to be endued with his spiritual sanctifying and saving graces, that so we may perform all duties both of holiness and righteousness, and not only do that which is good, but also do it well, laying a good foundation for all our virtues and duties, and exercising our selves in them in a good manner, with a pure heart, a good conscience and faith unfeigned: and finally propounding unto our selves as our chief end, the advancement of God's glory, and so glorifying God in our holy conversations, he will glorify himself in the eternal salvation of our souls, and make us partakers of everlasting happiness.

CHAP. VIII.

Of spiritual wisdom.

ANd thus have I shown that worldly, carnal and civil virtues are to be contemned, in comparison of God's spiritual graces, as being the ground of a most dangerous temptation, whereby our eternal good and salvation are exceedingly hindered; the truth whereof might further be shown and exempled, by taking a view of all the special virtues comprehended under the general. But because this would be over long; & besides, it is very easy for any to fit that which hath been generally spoken, to the specials, I will only insist in one particular, namely, worldly and carnal wisdom, wherewith many are bewitched with over much cunning, cozening themselves both of God's grace and their own salvation. And lest for want of distinct knowledge, we should contemn the good with the bad: I will first show what kinds of wisdom are warrantable and commendable, that so we may the better understand what that is which is worldly, wicked, and to be condemned: and afterwards I will set down some reasons to persuade all Christians to contemn and hate it. For the former, we are to understand, that wisdom is either divine and spiritual, or else moral and civil. Divine and spiritual wisdom is a gift and grace of God's Spirit, bestowed only upon the elect and faithful, whereby we know God and his will revealed in his word, and carefully and conscionablie make a holy use of this knowledge in our lives and conversations: where I call it Divine, because God only is truly wise, and the fountain of wisdom, from whom those little streams, and small drops which are in us, do flow and distill: where also I distinguish it from that which is diabolical, even the deceitful wisdom of the subtle serpent. And I say that it is spiritual, not only because it proceedeth from the Spirit of God, but because it is also chiefly exercised in spiritual and heavenly things. This wisdom is the gift of God: for as Job saith, With him is wisdom and strength, and he hath counsel and understanding; and howsoever there is a spirit in man, yet the inspiration of the Almighty giveth understanding. And Solomon saith, that the Lord giveth wisdom, and out of his mouth cometh knowledge and understanding: whom another imitating, saith, that all wisdom cometh of the Lord, and hath been ever with him, and is with him forever. Now this wisdom the Lord giveth by his Spirit, and therefore the Spirit of God is called the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and of the fear of the Lord: and he giveth it not unto all, but unto his elect and faithful servants alone, who are good in his sight, as the Wise man speaketh. To which purpose the son of Sirach, speaking in the person of Wisdom, saith thus: The Creator of all things gave me a commandment, and he that made me, appointed me a tabernacle, & said, let thy dwelling be in Jacob, and take thine inheritance in Israel, and root thyself among my chosen. And lastly by the Author this spiritual wisdom is distinguished, from that worldly and carnal wisdom, which is inspired by the wicked spirit, the subtle world and our own corrupt flesh.

Now this divine and spiritual wisdom doth consist in our knowledge of God, and of his will, and in a holy obedience thereunto, in the whole course of our lives; for it is partly speculative and in contemplation, and partly practical and in operation: the former is usually called spiritual wisdom, whereby out of God's word we know generally what is truth, and what is falsehood, what is good, and what is evil; and answerablie in our judgments approve and choose the one, and condemn and refuse the other: the latter is called spiritual prudence, whereby we are able to bring the former into use upon every special occasion, putting difference between truth and falsehood, good and evil, choosing the one and refusing the other, according to those diverse circumstances, of persons, times, places, means and ends. So that the former is exercised in things general and necessary, showing what is lawful, and what unlawful in it self; the other in things special and contingent, showing what is fit and convenient, and what unfit and inconvenient in respect of circumstances: which difference the Apostle maketh, where speaking of things indifferent, he saith, that all things were lawful unto him, but not all things profitable or expedient.

Spiritual wisdom therefore consisteth in the knowledge of God, and his will, joined with a practical and holy use thereof in our lives and conversations; for without this the other is but an idle speculation, which deserveth not the name of wisdom or Christian prudence, the which is operative, causing a man to make use of that he knoweth, according to that, I am. 3. 13. Who is a wise man and endued with knowledge among you? let him show by good conversation his works, in meekness and wisdom. To which purpose one saith, that the chief wisdom is a commendable life, and a pure mind before God, by which the pure are joined with the pure, and the holy associated with the holy. And another saith, that that is wisdom worth esteem, which doth not fly in the wind of words, but consist in the operations of virtue. But when this wisdom and obedience are joined together, then are we truly said to have attained unto spiritual wisdom, whereby as our judgments are informed, so also are our affections sanctified, and our lives reformed and amended. And hereof it is that true wisdom is said in the Scriptures to consist in the fear of God; The fear of the Lord is wisdom, and to depart from evil is understanding. And, the beginning of wisdom is the fear of the Lord, all they that observe them have good understanding, his praise endureth forever. Because, where the true fear of God is, it will make those who are endued therewith, to labor after the knowledge of God's will, that knowing what is pleasing unto him, they may embrace it, and what displeasing, that they may avoid it: and for as much as they are always in his sight, it will cause them awfully to demean themselves as in his presence, observing his will, and yielding obedience to all his Commandments. And thus the Prophet joineth these together, saying, that the Spirit of the Lord should rest upon Christ, the Spirit of knowledge, and of the fear of the Lord, and should make him prudent in the fear of the Lord.

Now this spiritual wisdom consisting in knowledge, obedience, and fear of the Lord, is to be learned nowhere else, but out of God's word, in which he hath revealed his will, and used many effectual reasons to move us to obedience; for so the Prophet David saith, that the law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, and giveth wisdom to the simple. To which purpose another saith, that the word of God most high is the fountain of wisdom, and the everlasting Commandments are the entrance unto her. And Jerome affirmeth, that true wisdom is a treasure which only groweth in the field of the Scriptures, the which is a jewel worthy to be bought with many pearls. So David ascribeth all his wisdom to the instruction of this Schoolmaster: By thy Commandments (saith he) thou hast made me wiser then mine enemies; for they are ever with me: I have had more understanding then all my teachers, for thy testimonies are my meditation. By thy precepts I have gotten understanding; therefore I hate all the ways of falsehood. Of which whosoever are ignorant (though they excel in worldly wisdom, yet they) are very fools; as Jeremiah concludeth: Surely (saith he) they are poor, they are foolish, for they have not known the way of the Lord, nor the judgments of their God.

And thus it appeareth wherein true wisdom consisteth; the properties whereof the Apostle James thus describeth: The wisdom (saith he) that is from above, is first pure, then peaceable, gentle, easy to be entreated, full of mercy, and good fruits, without judging, without hypocrisy. Unto which diverse others might be added; as first, that it is spiritual, and exerciseth it self in spiritual things, namely in the getting and well ordering of God's spiritual graces, and in the assuring and furthering the eternal salvation of our souls. Secondly, it is humble and joined with meekness of spirit; for so the Apostle exhorteth him that would be esteemed a wis • man and endued with knowledge, to show by good conversation his works in meekness of wisdom. To the same purpose one saith, that we must take special care, lest having received▪ wisdom, when it doth enlighten the darkness of ignorance, it do not take away the light of humility. And so it cannot be true wisdom; for although it shine with the virtue of eloquence, yet it doth darken the heart of the speaker with the veil of pride. Thirdly, it is sincere and simple, and void of all fraud and dissimulation. For as our Savior Christ requireth, that his servants should be as wise as serpents, so also as simple and innocent as doves. And the Prophet David saith, that as soon as by God's precepts he had gotten understanding, he presently hated all the ways of falsehood. To which purpose Bernard speaketh to the Church after this manner: O spouse of Christ (saith he) there ought not to be in thee the wisdom of the serpent without the simplicity of the dove, nor the simplicity of the dove without the wisdom of the serpent; for as much as the wisdom of the serpent warneth the doves simplicity to beware of evils, and the simplicity of the dove tempereth the wisdom of the serpent, that it may do good. And a little after he saith, that we ought to be so simple in innocence of life, as that also with this simplicity of life, we should join wisdom; for he that doth not mixe prudence with simplicity, is (according to that of the Prophet) as a dove deceived without an heart. And another affirmeth, that well-sighted simplicity is good, when as it so excludeth dissimulation, as that it be not blind in the truth.

And this is that divine and spiritual wisdom which is opposed unto that which is devilish, worldly, and carnal; the which is not to be contemned, seeing the wise man telleth us that none but fools despise this wisdom. Yea contrariwise we are highly to value it, as being a pearl of more worth then all the world, and much to be preferred before the richest jewels and most precious stones. To which purpose Job speaketh excellently, chap. 28. 13. Man (saith he) knoweth not the price thereof; for it is not found in the land of the living. 15. Gold shall not be given for it, neither shall silver be weighed for the price thereof. 16. It shall not be valued with the wedge of gold of Ophir, nor with the precious Onyx, nor the Sapphire. 17. The gold nor the crystall shall be equal unto it, nor the exchange shall be for the plate of fine gold. 18. No mention shall be made of Corall, nor of the Gabish; for wisdom is more precious then pearls. 19. The Tophaz of Ethiopia shall not be equal unto it, neither shall it be valued with the wedge of pure gold. And thus also Solomon esteemed it, pronouncing the man blessed that findeth wisdom, and getteth understanding; because the merchandize thereof is better then silver, and the gain thereof is better then gold. It is more precious then pearls; and all things that thou canst desire are not to be compared unto her, &c. And therefore according to this surpassing excellency ought every man's love to be towards it: and his care in using all good means to attain unto it, ought as much to exceed the care of worldly men in compassing earthly vanities, as this rich jewel excelleth all worldly trifles.

CHAP. IX.

Of civil and worldly wisdom, and how far forth to be embraced, and in what respects to be contemned.

ANd so much concerning divine and spiritual wisdom: Civil and moral wisdom is a common gift of God's spirit bestowed on man, whereby the understanding being enlightened, he is able to judge and discern, what is truth, and what falsehood, what good, and what evil in human and worldly affairs, that being hereby guided and directed, he may wisely and discreetly manage all his words and actions, especially in those businesses which more properly respect his place and calling. And this wisdom is in it own nature good, as being the gift of God, bestowed upon mankind, to a good end, namely that he may the better be enabled to perform all duties of his place and calling. And howsoever it is not to be esteemed in comparison of divine and spiritual wisdom, yet if we compare it with any worldly and temporal gifts of God, the highest place of excellency is due unto it: whereof it is that Solomon being put to his choice what he would have of God, asketh this wisdom, that thereby he might be fitted for his kingly calling, and enabled to perform the duties of government; the which his wish was approved of God, and according to his desire this wisdom was granted unto him. But being considered as it is in us, it is neither absolutely good or bad, but according to the use, good to those that use it well, and evil unto those who abuse it unto evil. Now in respect of the use, civil policy and wisdom is good, lawful and laudable, when it is used with these cautions: first, when it is joined with meekness and humility. Secondly, when it is tempered and moderated with Christian simplicity and sincerity, so as we may say with the Apostle, Our rejoicing is this, the testimony of our conscience, that in simplicity and godly pureness, and not in fleshly wisdom, we have had our conversation in the world. Thirdly, when it is joined with truth and fidelity, just and upright dealing. Fourthly, when only lawful and good means be used for the effecting and accomplishing of our designs, for that only deserveth the name of wisdom, when by the use of honest and lawful means a man can bring to pass things of difficulty. Fifthly, when as therein we aim at good ends, as the advancement of God's glory, the furtherance of his religion, the good of the Church and Common-wealth, and the benefit and welfare, either of our selves, or our neighbors. And lastly, when being endued with this wisdom we do not glory in it, nor set our hearts upon it, preferring it in our love, before that wisdom which is divine and spiritual, nor trusting and relying upon it more then upon God's promises, providence and assistance. Whereby it appeareth, that if we will entertain civil and worldly wisdom, we must deliver it from many corruptions to which usually it is inthralled: and as one saith, if we be in love with this captive woman because she is beautiful to the sight, we must shave off her alluring hairs, take away the deceitful ornaments of her enticing words; cut off the dead nails of rapine and greediness, and wash her clean with that fullers soape and niter of the Prophet, that is, purge and reform her according to the doctrine of the Prophets, and word of God. And if these cautions be thus observed, then is it lawful to use this civil policy, and to our dove like simplicity, to add the serpentine wisdom. As for example, we may in Christian policy make question of men's fair pretences, when we have no sound reason, whereupon we may ground our belief, and may make trial before we trust them, especially in matters of great importance, having for our president the example of our Savior Christ, who though many professed that they believed in him, when they saw his miracles, yet knowing their inconstancy, he would not commit himself unto them. So likewise we may use all good and lawful policy, to preserve the peace of the Church, and to further the Gospel: and thus Paul by the advice of the other Apostles associates himself with the four Nazarites in their purifications and offerings, as though himself had been one also, that hereby he might give satisfaction to the Jews, who were zealous in the ceremonial law, by submitting himself to the rites thereof. And thus it is lawful to use the like policy for the avoiding of persecution; as the Apostle Paul did, when in that divided assembly he professed himself a Pharisee. And Jacob, when as being in danger of his brother, he used all good policy to abate, or at least avoid his fury. Finally, these cautions observed, we may lawfully use all good policies and stratagems in the time of war, as we may see in the practice of Joshua, of the Israelites against the Benjamites, and of David, guided and instructed herein by God's own word.

And thus much concerning that civil wisdom which is lawful and good: whereby it may also appear, when it is to be esteemed unlawful and wicked, namely, when these cautions are not observed; as first of all, when it is joined with pride, arrogancy and vain-glory: for this the Lord condemneth by his Prophet, forbidding the wise man to glory in his wisdom; but if he will glory, to glory in this, that he understandeth and knoweth God: So the Wise man forbiddeth us to be wise in our own eyes; telling us elsewhere, that there is more hope of a fool, then of him who is thus wise in his own conceit. And the Apostle willeth us, that we should not be high minded, nor wise in our selves. Yea so great is this sin, that a grievous woe is denounced against it: Woe unto them that are wise in their own eyes, and prudent in their own sight. Into which sin and woe many fall: who have no true ground for their conceit, but are so utterly destitute of wisdom, that they have not knowledge enough to see their ignorance, nor sufficient wit to discern their folly. Neither is it a sign of true wisdom to make a show thereof, seeing there are not so many wise, as professors of wisdom: and (as one saith) If we were truly wise, we would not think so; much less boast of it, for to conceit a man's own wisdom is the first degree to folly; and the next step is, to profess and vaunt of it: whereas he who is truly wise glorieth not in that he hath, but seeing his defects, groaneth for that he wanteth. To which purpose another demandeth; Doest thou (saith he) wax proud in respect of thy wisdom? but it is not the property of wisdom to be proud: for by being proud, like a self-robber thou spoilest thyself of that whereof thou gloriest.

Secondly, worldly policy is unlawful and wicked, when as it is severed from Christian simplicity and sincerity; for these our Savior hath conjoined, willing us to be as wise as serpents, and simple as doves; and therefore no man ought to sever them which he hath coupled: and this the Apostle repeateth and expoundeth, I would (saith he) have you wise, to that which is good, and simple concerning evil. For which simplicity Nathaniel is commended by our Savior Christ; Behold (saith he) a true Israelite, in whom there is no guile. So also it is evil when as it is not joined with truth and righteousness. For true wisdom promiseth, that her mouth shall speak the truth, and her lips abhor wickedness, that all the words of her mouth shall be found righteous, that there shall be no lewdness nor frowardness in them; and that she will cause her followers to walk in the way of righteousness, and in the midst of the paths of judgment. So the son of Sirach saith, that true wisdom is far from pride and deceit, and men that lie cannot remember her, but men of truth shall haunt her, and shall prosper even to the beholding of God. Again, it is evil and unlawful, when as men use wicked and unjust means for the accomplishing of their desires, as lying, faoing, swearing, for swearing, treachery and double dealing; or when as they propound unto themselves, in their policies, ungodly and sinful ends, whereby either God is dishonored, their brethren endamaged, or their own consciences wounded, and salvation hindered: for (as one saith) to be wise unto evil, is not to play the wise man, but the fool. Finally; this civil wisdom is evil to them who have an overweening conceit of it, extolling and magnifying it above it worth, and placing in it (with Aristotle ) their chief happiness; as also to those who in their love so dote on it, that they prefer it before that wisdom which is divine and spiritual, whereas it should be but an handmaid unto it, giving it precedence and place when both cannot stand together. To conclude, it is evil to those who put their trust in their own wisdom and policies, either for provision of those things they desire, or for their preservation from dangers, more then in God himself, who is our only preserver and protector; contrary to the persuasion of the Wise man, who exhorteth us to trust in the Lord with all our hearts, and not lean unto our own wisdom.

And thus have I shown, how and in what respects this civil wisdom and policy is to be accounted warrantable and good, and how it is to be esteemed evil and unlawful: in which respect we are not to set our hearts on it, but to contemn and hate, shun and avoid it: which that we may do, let these reasons move us: first, because this worldly and carnal wisdom is not good, nor of any worth and excellency, but evil, base and contemptible: and secondly, because it bringeth unto us no true good or profit, but hurt and disadvantage. That there is in it no worth or excellency, it appeareth, because God esteemeth it not: for whereas he reserveth his chief jewels, and gifts of value, only for his own servants and children, he bestoweth this civil and moral wisdom, as a common gift both upon the godly and the reprobate, as appeareth in the example of Achitophel, who though he were desperately wicked, as we may plainly see in that cursed counsel which he gave to Absalom, yet had received from God such a large measure of this gift of civil wisdom, that he was not only thought meet to be a chief counselor to David, but the counsel which he gave in those days, was esteemed as if one had asked counsel at the oracle of God: so was all the counsel of Achitophel both with David and with Absalom. And the like might be said of many others, which for brevity I overpass. Again, that the Lord esteemeth and regardeth not, these great Politicians who are wise in their own conceits, Elihu plainly saith it, and God's dealing with them as plainly proveth it; for being to gather unto himself a select multitude, whereof to make his Church, and servants of his own family, whom he will sanctify in this life, and save, glorify and crown with eternal happiness in the life to come; he passeth by these great Politicians, and vouchsafeth not to call many of these wise men after the flesh, as the Apostle affirmeth, but leaving them to enjoy their glory, of being counselors to Princes and Potentates of the world, which they most desire and value, he maketh them none of his counsel, but keeping all his secrets close from them, he revealeth them to such as they esteem babes and fools. And therefore seeing the Lord so basely esteemeth of worldly policy, let us (making his infinite wisdom the rule according to which we are to conform and square our judgment) learn also to scorn and contemn it; and labor after that spiritual and divine wisdom, which will make us wise unto God, and further our glory and everlasting happiness.

But this may further our contempt of this worldly wisdom, if we consider that it is not only not good, or of any worth, but also corrupt and exceeding evil. For first, if we will derive the pedigree of it, we shall find that it is more ancient then noble, the devil himself being the father and first founder of it: for the Apostle James plainly telleth us, that this worldly wisdom which descendeth not from above, is earthly, sensual and devilish. Earthly, because it mindeth only earthly things, and maketh us never to forecast how after we depart from the earth we may come to heaven: sensual, not only because it believeth nothing, but that which is subject to the senses, or may be demonstrated by carnal reason, but because it also moveth men to pamper themselves in sensual delights, and voluptuous pleasures; as thinking that there is no other Paradise but the earthly Eden; and devilish, because it came from the devil as the first author, and is continually taught by the same school-master; and will also bring them to the devil who use and practice it, unless they prevent their damnation by unfeigned repentance.

But that we may more plainly perceive that this cursed child doth not degenerate from this wicked parent, if we consider further of it, we shall find that it exceedingly resembleth him in the vety countenance. For first, as the devil with despiteful malice opposeth himself against the majesty of God: so this worldly wisdom being his of spring, taketh the fathers part, and opposeth it self with like malice against the wisdom of God. For so the Apostle saith, that the wisdom of the flesh is enmity with God. And contrariwise the wisdom of God opposeth against the wisdom of the world, and so detesteth it, that he cannot abide that there should be any mixture thereof with his spiritual wisdom, in the work of his ministry, which he hath ordained for the gathering of his Church, and for their edification in the holy faith. So the Apostle saith, that Christ sent him to preach the Gospel, not with wisdom of words, lest the cross of Christ should be made of none effect. That his preaching stood not in the enticing speech of man's wisdom, but in the plain evidence of the spirit and power, and that he did not speak the wisdom of this world, neither of the Princes of this world which come to naught, but the wisdom of God, which none of the Princes of this world hath known, &c. And by reason of this opposition, the one doth not allow and approve of the other, but interchangeably censure and condemn one the other of mere folly. So the wisdom of the world judgeth of the wisdom of God; for the Apostle saith, that the preaching of the Gospel is to them that perish, and to the wise Grecians, esteemed foolishness: and therefore when Christ's worldly kindred heard him in his sermons deliver this spiritual wisdom from his Father, they went to lay hold on him, because they thought him out of his wits. The reason hereof is, because worldly wisdom can relish nothing, but that which is subject to the senses, or may be demonstrated by carnal reason; to which rules God's wisdom submitteth not it self, but oftentimes soareth an higher pitch, speaking and doing things which are besides, above, and contrary to natural reason, that the infinite depth and power thereof may better appear. To this purpose one saith, that there is another wisdom of the flesh, which being puffed up with worldly reasons, doth deny that anything can be done, of which a natural reason may not be given, and therefore it skorneth and derideth the mysteries of religion.

So contrariwise the wisdom of God condemneth the wisdom of the world of mere foolishness: for so the Apostle saith, that the wisdom of the world is foolishness with God. And the reason is, because it is always mixed with sin, which God esteemeth the greatest folly; whereof it is that usually in the Scriptures sin is called by the name of folly, and sinners are termed fools. Thus the Prophet concludeth that they are foolish that do not know the way of the Lord, and that there is no possibility that there should be any wisdom in them that reject the word of God: they have (saith he) rejected the word of the Lord; and what wisdom is in them? And the Wise man saith that they are fools, who despise wisdom and instruction, that is, the fear of the Lord and true godliness, as he there expoundeth it. To this purpose one saith, that to be wise unto evil is to play the fool. And another affirmeth, that this false wisdom is true folly. And in truth what is more foolish then to gain the world, yea some small trifles in the world, and to lose a man's soul? then to embrace carnal things, and contemn spiritual; to exchange for earthly and momentary vanities, our heavenly inheritance, and that eternal weight of glory? what more absurd then with overmuch wisdom to joy in a man's self of his own salvation, and by willful sinning to cast a man's soul into hell, for the gaining of that which he is every day in danger to lose? the which folly who so will not acknowledge here, that he may forsake it, shall be sure to confess it, in hell fire, with bitter grief and horrible anguish, as it is notably set down in the book of Wisdom. Let us therefore in time embrace this spiritual and heavenly wisdom, and reject and hate that which is worldly and carnal, for such contrariety there is between them, that they cannot be reconciled nor joined together. To this point one speaketh fitly: If (saith he) thou wouldest be accounted the spouse of Christ, what hast thou to do with the wisdom of the flesh, which is enmity with God? wouldest thou reconcile this enmity, and have in thee both the wisdom of the flesh and of the spirit? a little leaven soureth the whole lump, and how much more when the leaven is much, and the lump little? What fellowship is there between the law of concupiscence, and the law of charity? that ought not to be joined with this, because it will not be subject to it: for the wisdom of the flesh either resisteth the law of God, and so is an enemy, or utterly perisheth and cometh to nothing; either it resisteth, or else wholly desisteth; it may be destroyed, that it may cease to be, but it cannot be kept under that it should obey, &c.

Secondly, whereas Satan is the father of lies, and the chief author of dissimulation, treachery and treason; this worldly wisdom is a compounded monster of all this hellish brood. For who seeth not that worldly polititians do so accustom their tongues to speak untruths, that lying may seem to be their natural language, seeing they speak it with such facility? that they place a great part of their policy, in making their tongues and hearts so to differ the one from the other, that a man by their speeches shall least of all guess at their meanings? and were it not that like the devil their schoolmaster, they did in policy sometimes speak truth, that they may y e better gain credit whē they lie, you might as well know the meaning of their words by a Dictionarie of contrariety, as by that which naturally they seem to signify. Finally, that they account him but an heavy headed fellow, and little better then a fool, who is open hearted, and speaketh as he thinketh. Wherein what do they else but perue • t the course of nature, and join with the devil against God? for whereas he hath purposely made the tongue to be the interpreter of the mind and heart, they make it to deliver their meanings as it were in an unknown language which cannot be understood, and to give dark riddles instead of plain resolutions? and what do they else hereby but proclaim, that their wisdom is not the wisdom of God, seeing her mouth speaketh the truth, and her lips abhor wickedness, but the wisdom of the old Serpent, who being opposed unto God, taketh delight in lies and falsehood?

So also they ground their policies upon dissimulation, deceit and fraud, which have great affinity with the former, and are able to do little without her help. And hereby they make fair weather, when they intend a storm shall follow, they carry two faces under one hood, making show of love where they mortally hate, & smile upon those whom they desire to kill, like their predecessor Joab, who stabbed whilst he embraced, and Judas, who by kissing, betrayed. The flood of their malice is always smoothest where it is deepest, and where for some wrong, either received or imagined, they intend greatest mischief, there they use most complements, of cap and knee, fair words and kind embracings; because according to the rule of their politikes, professed hatred loseth opportunity of revenge. Yea so far are they in love with this deep dissimulation, and out of liking with Christian simplicity, innocence and sincerity, which is opposed thereunto, that in their language, simplicity and folly are all one, and fools are usually called by the name of innocents. Yea so contrary are simplicity and purity to worldly wisdom, that the Apostle also opposeth the one to the other, saying, that he had his conversation in the world in simplicity and godly pureness, and not in fleshly wisdom; implying thereby, that these two are so opposed, that they can by no means stand together.

Unto this we may add their treachery and treasons, as chief pillars of worldly policy, whereby they are ready to betray all those that trust them, and to cut their throats who have put their lives into their hands, and chosen them as sanctuaries of refuge; to falsify their word and promises, confirmed by many vehement protestations, bitter imprecations, and deep oaths; when as either at the first they intended nothing less, or afterwards find that the performance of their promise will not stand with their profit and advantage. In which trecheries they are so fleshed, that they acknowledge no friendship, nor regard the nearest kindred, but without respect of persons, tread all under foot, which stand in their way, and seem to hinder their wicked designs. The which their treason and villainy being discovered, doth not at all daunt them in their cursed courses, but one injury occasioneth▪ another, and when they have no other reason of doing wrong, they will still do it, because they have done it; and according to their proverb, whom they have once injured, they will never forgive, but add one wrong unto another; like cruel cowards, still keeping down him whom they have unjustly overthrown, lost rising again and recovering strength, he might revenge himself for these wrongs received.

Finally, to make up a perfect wickedness, unto these evil means they adjoin as evil ends; never respecting in any of their proceedings the glory of God, the good of his Church, or the salvation of their own souls; but rather, joining with Satan in all their courses, they seek how they may most dishonor God, vex and afflict his children and servants, and engage their own souls to eternal destruction, by adding one wickedness to another; or to take them at the best, the chief works which they aim at, are either honors and preferments, which they aspire unto by treading others under foot; or riches, the Mammon of iniquity, which they seek to compass and obtain by fraud and deceit, injustice and violence, oppression and cruelty: or voluptuous pleasures which are wicked and unlawful, the which they often procure and raise out of the grief of their poorer neighbors, delighting themselves with their hurts; and making way to their superfluous pleasures, by wringing from them those necessaries which should maintain their lives; like that wicked Achah who must have Naboth's inheritance to make him a garden.

And this is that wicked worldly wisdom, which hath been so much in use among carnal men from the beginning of the world: thus Cain spoke peaceablie to his brother, when his meaning was to murder him: Pharaoh dealeth politikely in suppressing God's Church: Saul offereth to David his daughter in marriage, when his purpose was to make it the occasion of his death, and maketh alliance to serve as a snare to catch him: Joab embraceth and killeth, and Judas kisseth and betrayeth; and if we look to Jeremiah's times, you shall hear him complaining, that the polititians of that age did bend their tongues like their bows for lies; that they had no courage for the truth upon the earth, but proceeded from evil to worse, not knowing the Lord: and therefore he counselleth everyone to take heed of his neighbor, and not to trust any brother, because every brother used deceit, and every friend dealt deceitfully. So one of the Ancients describing the worldly policy which was used in his days, saith that it consisted in gathering treasure, and in scraping together worldly goods, in lying, swearing, cunning perverting of justice, and such like carriage in all their courses; all which (saith he) is but mere foolishness in the sight of God. So another speaking according to the experience of his times, saith, that this is the wisdom of the world, to hide the heart with cunning devices, to disguise a man's meaning with his words, to make those things which are false to seem true, and those things which are true to appear false. This forsooth is that wisdom which is known of young men by use, and learned of children at dear rates: who so know this, they show their pride in despising others, and those who are ignorant hereof, as underlings and timorous persons admire it in those that have it; because this same doubleness, being cloaked with iniquity, is loved of them, whilst peruersitie of mind is called courtlinesse. This wisdom commandeth those that obey it, to clime into the highest seat of honor, and to rejoice in the vanity of temporal glory, when they have obtained it; to take manifold revenge for single injuries: to give place to none that oppose against them, as long as their strength lasteth, but when all possibility of power faileth them, that which they are not able to achieve by professed malice, they must effect by dissembling peaceable kindness. But contrariwise, this is the wisdom of the just, to fain nothing in outward show, to declare their meaning by their words, to love truth, and avoid falsehood, to do good freely, and to suffer evil more willingly then to d • it, not to seek revenge of injuries, but to think it gain to be rep •• ched for the truth. But this simplicity of the just is scorned, because the virtue of innocence is by worldlings esteemed folly. For whatsoever is done innocently, is questionless with them thought foolish, and whatsoever in any work the truth approveth, that soundeth as silly to carnal wisdom. For what can seem more foolish to the world, then to show a man's meaning by his words, not to • ame anything with cunning fetches, to offer no contumelies for injuries receive • ct; to pray for them that curse; to seek poverty, to leave present possessions, not to resist him that taketh by violence, to turn the other cheek to him that smiteth? &c. But what is thought an abomination to the Egyptians, that the Israelites offer to God, and this simplicity of conscience which all unjust worldlings despise as weak and abject, is made the sacrifice of the just. And another of latter times complaineth, that well sighted simplicity, which is so void of dissimulation, as that it is not blind in the truth, is in these days a rare bird to be found on earth, or if her haunt be anywhere, it is very secret, and hid in the clefts of the rocks, and in hollow walls, or about the river banks. For how is the doves eye of simplicity obscured and hid? who now followeth not the worlds deceits? who ioyeth not to use them? who loveth not to have them, or to be said that he hath them in him? who is not ashamed of the doves eyes, and glorieth not in the eyes of kites? &c. And if this complaint were justly taken up by these men in those times, how much more would they have inveighed against this wicked policy of the world, if they had lived to haued read Machiauels Lectures of devilish impiety, and seen the practice of many of his scholars, who far excel their master in the deep skill of worldly subtleties and hellish mysteries?

And thus have I shown how wicked this worldly wisdom is in it self, and hurtful to others. In the next place let us consider what it is to those that use it; where upon due examination we shall find, first, that it doth not bring unto them any true profit▪ secondly, that it is exceeding hurtful. It profiteth not: for first, whereas the chief use of wisdom and understanding is to know the spiritual things of God, and the means and mysteries of our salvation, the eye of worldly wisdom is not only dim sighted, but even stark blind in discerning this light; and as he that hath no eyes cannot possibly see, because he wanteth the organ and instrument of seeing; so it is as impossible that the carnal worldling (how wise soever he be) should perceive the things of God, because he wanteth the instrument of this spiritual discerning, even the Spirit of God, whereby alone the dark mind of man is illuminated with the knowledge of the truth. And this reason the Apostle rendereth of the ignorance of carnal worldlings, where he saith; That the natural man perceiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned. But he that is spiritual discerneth all things. And therefore our Savior Christ speaking generally of y e world, saith, that it did not know God his Father; & his holy Apostle testifieth, that when Christ the Son of God came into the world, the world knew him not: so that it is impossible for a mere worldling to attain to the knowledge of God, and of his Son Christ, or of the work of redemption and salvation wrought by him: whereof it is, that when Peter acknowledged Christ to be the Son of God, our Savior telleth him, that flesh and blood had not revealed unto him, but his Father which is in heaven. To which purpose the Apostle also saith, that seeing the world by wisdom knew not God, in the wisdom of God, it pleased God by the foolishness of preaching to save them that believe. Whereby it appeareth, that worldly wisdom helpeth not to the knowledge of spiritual things; nor at all furthereth the salvation of our souls: but serveth only worldlings (like the Ostrich wings) to this use, to hasten their speed, and make them to outrun others upon the earth, and in earthly things; but cannot help them to fly towards heaven, by the spiritual knowledge of God and our Savior Christ.

The reason why worldlings by their worldly wisdom cannot understand the things of God, is, because this spiritual knowledge is hid from them, as appeareth by that thanksgiving of our Savior Christ: I give thee thanks O father, Lord of heaven and earth, because thou hast hid these things from the wise, and men of understanding, and hast revealed them unto babes. And this reason our Savior rendereth why he spake to worldlings in parables, and to his Disciples plainly, Because to these it was given to know the secrets of the kingdom of heaven, but to them it was not given. And this happeneth unto them by the just judgment of God, that they should thus be given over to their own blindness: first in regard of their pride, which causeth them to withdraw themselves from God, and to shut their eyes against the light of his revealed will, preferring far before it, their own wisdom and deep policy, upon which can nothing follow but palpable darkness; for as when the face of the Moon looketh directly upon the Sun, from whom she borroweth her brightness, she is full of light, but being averted and turned from it, doth lose all, saving only a shadow of light which is her own: so when we set our face upon the Sun of righteousness Jesus Christ, and depend upon his instruction for our illumination, we are full of the light of saving knowledge; but when we turn our backs upon him, we lose all our brightness, saving that light of nature and of carnal wisdom, which in comparison of this spiritual light of saving knowledge, is no better then a shadow. Besides, when they are proud of this earthly trash, the Lord will not give them the true treasure; and because they glory so much in a glittering counter, that they forget the giver, the Lord will not vouchsafe to bestow upon them his pure gold and richest jewels. Neither do they, being conceited of their own wisdom, make any account of the wisdom of God, and knowledge of his will, nor use any means appointed by God to attain unto it: yea their own carnal wisdom so puffeth them▪ up with pride, that in comparison thereof, they scorn the wisdom of God, and of his Gospel, and esteem it no better then mere foolishness. And therefore no marvel if the Lord do withhold his gifts from those that do contemn them, and deny to give this precious pearl of heavenly wisdom, and saving knowledge, to these filthy swine, who would but tread it under their feet. To this purpose one saith, that those cannot behold the wisdom of God, who are wise in their own eyes; for as much as they are so far distant from this light, as they are from being humble in themselves: for whilst the swelling of pride doth increase in their minds, it doth dim the sight of contemplation, and when they begin to imagine that they shine more then others, then they deprive themselves of the light of truth. Finally, worldly men make an idol of their wisdom, by trusting in it for their provision and protection, more then upon God himself; and therefore God's spirit, which is the fountain of true wisdom, will not lodge in that heart, where this idol is erected, neither will God and this earthly Dagon dwell together. So the same author saith, that they cannot attain unto true wisdom, which are deceived with the confidence of their own wisdom, which is false and counterfeit, &c. And hence it is that the Apostle Paul persuadeth those who are carnally wise to become fools, that so they might attain unto true wisdom. Let no man (saith he) deceive himself. If any man among you seem to be wise in this world, let him be a fool that he may be wise. And the former author exhorteth us to forsake this hurtful wisdom, and to learn this laudable folly, because it is written, that God hath chosen the foolish things of the world to confound the wise.

Secondly, this carnal & worldly wisdom doth not certainly assure us of the vain things of this life, for the cōpassing whereof it imploieth all his strength: for seeing it opposeth it self against God, and trusteth and dependeth wholly upon it own abilities, thinking to thrive in evil designs by the use of wicked means; therefore the wisdom of God opposeth against it, bringing it to nothing, and making all these deep policies and cunning devices vain and frustrate; as appeareth both by testimonies of Scripture and examples. David saith that the worldlings deceit is vain, and notwithstanding their policies God treadeth them down when they depart from his statutes. And the Apostle telleth us, that God will destroy the wisdom of the wise, and will cast away the understanding of the prudent, that the wisdom of the world, and the Princes of the world, cometh to naught: and that their wisdom is foolishness, because he catcheth the wise in their own craftiness. And howsoever their policies may seem deep in themselves, and their counsels irresistible by human power; yet seeing they plot them against God himself they cannot stand: for, as the Wise man teacheth us, there is no wisdom, neither understanding nor counsel against the Lord. Examples hereof we have in the builders of Babel, whose policies and power the Lord soon defeated, by confounding their languages: In Pharaoh, who whē he thought to do most wisely, was frustrate of his end, and in despite of all his policy God's people were delivered, and he destroyed. In Achitophel, whose subtle counsel took no effect, because, as the text saith, God was purposed to destroy it. In Haman, who with his cunning policies brought himself to the gallows, and advanced him whom he intended to ruin.

Yea the Lord doth not only defeat their carnal wisdom, but also doth turn it to ridiculous folly, and when they think to be admired for their deep policies, he causeth them to be skorned for their shallow foolishness. Thus Eliphaz affirmeth, that God taketh the wise in their craftiness, and the counsel of the wicked is made foolish. And the Apostle saith that the Gentiles, when they professed themselves to be wise, they became fools. And elsewhere he demandeth, Where is the wise? where is the Scribe? where is the disputer of this world? hath not God (saith he) made the wisdom of this world foolishness? Not unfitly therefore are fools in our accustomed speech called naturals, seeing the wisest man who is but merely natural is a very fool, both because he is utterly destitute of spiritual and saving wisdom, and also because the Lord turneth that carnal wisdom he hath into sottish foolishness. So when Saul, leaving the Lord, began to be directed by his own wisdom, the Prophet Samuel telleth him, that he had done foolishly, in not keeping the commandment of God. And into what extreme folly did the wise counsel of Achitophel bring him, causing him to hang himself, for fear of a worse turn; and to avoid the Kings deserved displeasure, by leaping into hell? The reason hereof is apparent, for though man's wisdom be never so great, yet it is not infinite; he cannot foresee future contingents, much less dispose them, and therefore whilst he auoideth one danger which he foresaw, he is overtaken by another which was without the compass of his providence; and having settled his counsels upon the ground of many probabilities or certainties, one whereof seemeth to cohere with another, something which either was not, or could not be foreseen, happening, disordreth and confoundeth all the rest, and so bringeth all his policies to nothing; like a chain which falleth asunder when but one link thereof is broken. Who therefore would esteem of this worldly wisdom, seeing it doth not with any certainty procure that good, for which it is only good, nor attaineth unto oftentimes these worldly vanities, whereof when it faileth it self is vain and to no use?

But much less doth it help us to the fruition of spiritual benefits; for, as I have shown, it is a great enemy to saving knowledge, and to the growth of all sanctifying graces, making the seed of the word unfruitful, and the means of salvation vnpowerfull and ineffectual, when it is joined with them, yea it so puffeth men up with pride, that they never desire to use the means of their spiritual welfare, and though they be diseased to the death, yet feeling not their pain, they have no care of being cured and recovered. And therefore one preferreth the knowledge which is joined with pain and grief, before this which puffeth up; because pain requireth that health which this swelling counterfeiteth; and he is near unto health that desireth it, because he that asketh doth also receive. And as it hindereth grace in this life, so also glory in the life to come; for so wholly is it taken up with earthly things, that it hath no leisure to think on heavenly; and travaileth so much in achieving worldly desires, that it hath no time to take pains in traveling that way which leadeth to life eternal; and he that busieth himself about other business, and setteth not one foot forward in the way, shall never come to his journeys end. So one saith, that this worldly wisdom helpeth not forward to the attaining of eternal life; for it is wholly intent about honor, trifling profits in heaping up of wealth, and not in treasuring up good works. Finally, it is wholly conversant about worldly rudiments, being a wisdom rather in pompous show then in deed and truth. And such is all Philosophy which seeketh after strange things, and is ignorant of it self; searcheth the climats of heaven, and the regions of the world which profit not, and knoweth not God and our Savior Christ. And who seeth not this verified by daily experience? for who are more ignorant even in the principles of religion, who more profanely contemn the service of God, and all means of their salvation, who more neglect prayer and preaching, and all exercises of Christian religion, then the great Politicians of the world, being so wholly taken up with the affairs of earthly kingdoms, that they quite forget the way to the kingdom of heaven?

Finally, this worldly wisdom doth not privilege mē frō God's fearful judgments, neither will this subtle fence ward off the down right blows of his punishing hand: it cannot exempt men so much as from a temporary death, for as the Psalmist saith, the wise mē die, as well as the foolish, & leave their riches unto others. Much less can it free them from eternal vengeance, which shall be inflicted on all that do not know God, nor obey the Gospel of our Lord Jesus Christ. For if Satan himself, who far excelleth all men in wisdom and subtle policy, cannot with all his wit and long experience, find out any trick or shift to escape damnation, how much less shall they who come far behind him in this skill and cunning? And if Achitophel the arch-polititian, whose words were oracles, could not with all his wisdom, when he was pursued with God's just vengeance, procure a pardon of himself, for himself, nor so much as entreat a reprive from his own fury, but rather then justice should not be executed became his own hangman, and not waiting for outward force, did with his own hands willfully cast his soul into hell fire: how much less shall they obtain a pardon of the righteous Judge of heaven and earth, when at the great assizes they shall be called to an account for all their Machiauelliā tricks, and devilish policies, wherewith they have dishonored God, circumvented and injured their neighbors, and made deep wounds in their own consciences?

But as this worldly wisdom helpeth not, so contrariwise it exceedingly hurteth, for as it maketh men foolish unto good, so exceeding political and prone to act the works of darkness: according to God's complaint by his Prophet; My people is foolish and have not known me, they are foolish children, and have no understanding; they are wise to do evil, but to do well they have no knowledge. And though in rapine, greedy scraping, and cunning circumuenting all that deal with them, they have as many eyes as Argus, and are as sharp sighted as the Eagle: yet in the works of God, and in the duties of love, they are as blind as beetles or moales. It hindereth men from profession of religion, because it is joined with worldly contempt, especially when it is accompanied with the cross; thinking it great madness to contend much for religion; to leave their Prince, to follow the truth; and to hazard their preferments in the world, which they have already in possession, for some bare promises (as they account them) of better things in the world to come. It bringeth not with it so much as worldly joy and pleasure, but rather vexation of spirit, and much heaviness. And as the Wise man saith, who had most experience of it; In the multitude of wisdom is much grief, and he that increaseth knowledge increaseth sorrow: for he is still jealous of his state, and always ready to cast doubts: he hath more skill in foreseeing evils, then in preventing them; and long before they come he doth anticipate them with his fear and care; grieving long before the cause of grief approacheth, and making himself presently miserable, because he expecteth misery in time to come; yea and oftentimes he thus tormenteth himself with a shadow, and through false fear endureth true sorrow, the evil which he feared and expected never happening unto him: but if the evil which he feareth cometh, then to what end serveth this worldly wisdom, but to make it give a deeper wound with over vehement apprehension? to gather arguments to amplify his grief, and with the weight of opinion, to make his burden more intolerable? whereas those whose wit hath a shorter reach; lay not hold of miseries before they touch them, nor complain of more then they sensibly feel; and oftentimes shadows of ill grounded hopes, bring unto them for the present, substantial comfort.

Again, this worldly wisdom puffeth men up with pride, and maketh them to have an overweening conceit of their own excellency; so that it is a thing as rare as a black Swan, to find a man both worldly wise and truly humble. To which purpose one saith, that it is hard to find one who conceiting himself wise, reduceth his mind to humility, and either believeth those who inform him in the truth, or layeth aside his own perverse meaning and opinion. And this pride is joined with rebellion against God, for when they think themselves too wise to depend upon him, they become so foolish as to oppose against him: so the Apostle saith, that the wisdom of the flesh is enmity against God; and the Lord complaineth of Babylon, that her wisdom and knowledge caused her to rebel; and to say in her heart I am and there is none else. And consequently, this carnal and worldly wisdom bringeth destruction: for when in pride of heart they oppose against God, then he also opposeth against them, and their rebellion turneth to their own ruin: yea he turneth their own wisdom to their destruction, and entangleth them in their own wily snares, which they have laid for others. So it is said, that God catcheth the wise in their own craftiness, and after he hath digged a pit, he causeth him to fall into it himself, and maketh his mischief to return upon his own head. And thus was Jeroboam ensnared in those nets of subtlety which himself made; for fearing lest the people by going to the Temple at Jerusalem, and conversing with their brethren, the men of Judah, might be persuaded to leave him, and to reunite themselves to the kingdom of David; he politikely devised to stay them from this revolt, by erecting golden calves in his own country, that in them the people might worship God, and save a labor in going further; but as the Spirit of God observeth, This thing turned to sin unto the house of Iereboam, even to root it out, and destroy it from the face of the earth. And the like might be said of Saul, Achitophel, Haman and many others. And though these wise worldlings could with their subtle policies escape this destruction in this life, yet it will surely overtake them in the life to come, and cast them headlong into the pit of perdition: for as the Apostle saith, the wisdom of the flesh causeth death: that is, not only the first death, whereby they die unto righteousness and all goodness, but also the second death, whereby dying they shall never die, but live to die that dying life, or living death, in those intolerable and everlasting torments of hell fire.

Seeing therefore this worldly and carnal wisdom is so evil and wicked in it self; and the cause of so many evils unto us; let us not envy worldlings this their happiness wherein they so much boast and glory; but learn to contemn and hate it, as being an enemy to God and our own salvation. For what will it advantage us to be admired for it in the world, and to be despised in the sight of God? to have it commend us, and God and our own consciences to condemn us? to be advanced by it to the counsel of Princes, and to have God's counsels and the mysteries of our salvation hid and concealed from us? Finally, what will it avail us, if by it we should be exalted to the greatest offices of state, and highest places in the kingdom, if we be excluded thereby from having so much as the lowest place in the kingdom of heaven? What will it profit us to gain with our policies worldly vanities, and those temporary trifles of honors, riches and earthly pleasures, of which we have not one days assurance, and to lose thereby those eternal joys and unspeakable pleasures, which are at God's right hand for evermore? Leauing therefore this carnal wisdom, to carnal worldlings; let us labor to be wise unto God, and seek those things in the first place which tend to his glory, and the salvation of our own souls: and let us use all good means to furnish our hearts and minds with all sanctifying and saving graces, and especially with that spiritual wisdom, whereby we understand his will revealed in his word, and endeavor to conform our selves unto it in all holy obedience, both in our hearts and affections, and in our lives and conversations; and so will the Lord approve, love and favor us in this life, and crown us with everlasting joy and happiness in the life to come.

CHAP. X.

That worldly learning severed from true godliness, is to be contemned.

ANd thus have I shown that mere civil virtues, and particularly the wisdom of worldlings, may and ought to be contemned and despised of Christians, as being not only void of any worth and excellency, which might inflame their love; but also so full of sin and corruption, and so hurtful and pernicious to those who set their hearts on them, that they justly deserve to be hated and rejected. Now it followeth, that according to my order propounded, I add something of the gifts and ornaments of the mind, namely, the gifts of human learning, and of science and knowledge, which the world abuseth as occasions and grounds of dangerous temptations. And first I will speak briefly of human learning; consisting principally in the knowledge, memory and skillful use of arts and languages; the which is in it own nature good, as being an excellent gift of God, whereby the mind of man is adorned, and his natural gifts and faculties much improved, polished and perfected; so as it is a question disputable, whether nature, or this art and learning are of greater use and efficacy, for the directing and perfecting of such human affairs, as are of greatest excellency. By it the harshnes and roughness of nature is mollified and mitigated, barbarism banished, civility preserved and increased, all things which tend to the well-being and bettering of human society perfected, and in a word, hereby the rough fallow grounds of our hearts are as it were ploughed up, and fitted and prepared to receive the seeds of divine knowledge. In it own nature therefore, human learning is not only good but very excellent, and is not contemned and hated by any, but those who are rude and ignorant, yea it ought in this sense to be esteemed and sought after as a pearl of price, which is much to be preferred before all the treasures and honors of the world; as being a singular ornament of the mind, which even in the judgment of God's Spirit maketh his faithful servants more praise-worthy; for thus the holy Ghost commendeth Moses for his excellent learning, saying, that he was learned in all the wisdom of the Egyptians, among whom learning in those days chiefly flourished; and Apollos, whom he also praiseth for his eloquence and knowledge.

But if we consider of this learning as it is in us, then is it to be esteemed among things indifferent, the which according as they are used by the party that hath them, are either good when they are well used, or evil when they are abused, and the nature of them infected and poisoned through the contagion of our corrupt nature. And thus learning is good, when it is well used for those good purposes above mentioned, to which in it own nature it inclineth, and furthereth those good ends for which God hath ordained it; and evil, when as it is abused through our corruption; as namely, when as we wax so proud of this gift of God, that we forget the giver, or insult over our brethren who are not qualified with it; for as learning is the ornament of the mind, so humility is the ornament of learning. Secondly, when as being idle and fruitless it helpeth not forward those ends for which it was given us, neither bettering the mind, nor ordering the affections, nor reforming the life and manners, nor increasing civility, nor yet fitting and preparing us for true religion; but contenting our selves with an idle theorie and speculation, we use our knowledge only to know, as the Athenians were said to use their money, only to tell it; unless it be now and then, when we affect the praise of learning in discoursing with others. Thirdly, when as we set our hearts wholly upon it, and spend all our time in attaining unto it, and having obtained it, do finally rest in it; as though it were the cause of our coming into the world, and the very end of our lives, to get human learning; whereas it ought to be the way, and not our mark and chief scope, and as an handmaid to trim and adorn us, and so to vsher us into the presence of virtue and true godliness, and not to be esteemed▪ and adored as our chief Lady and sovereign Princesse. For this were to content our selves to live in the porch, and neglect the beautiful lodging which it leadeth unto; and like Penelope her suitors, to leave the Mistress, and make love to the handmaid. Fourthly, when as we have an insatiable desire in hoarding up these rich treasures, being never satisfied, but ever curiously prying into the very hidden bowels of natures secrets: for the Apostle telleth us, there is a measure of our understanding, as well as of our stature, above which when it is racked, it bringeth as much torment to the mind, as the other to the body; and that there is a sobriety in our souls, which contenteth it self with a competent portion of this spiritual food of learning and knowledge; the which being exceeded, causeth a surfeit, which casteth the mind into diverse and dangerous diseases which are hardly cured. And another demandeth, if he be to be reproved, which gathereth needless superfluities, and in his house setteth out to the show an outward pomp of precious things, and he to be excused which is too much occupied, in gathering superfluous abundance of learning & human knowledge? Yea (saith he) to desire to know more then enough, is to be reprehended, as being a kind of intemperance. Lastly, this learning is abused when we ouervalue and esteem it, as when we place therein our chief happiness, or prefer it before the knowledge of God and his true religion, or the rest of his sanctifying and saving graces, advancing the handmaids above their mistrisse, and esteeming the confused languages of Babel, above that excellent language of the spiritual Canaan.

In which respects when learning is abused, it degenerateth from his own nature, and becometh unto us evil, worldly and wicked, and is therefore of all God's servants to be contemned and despised, loathed and abhorred. Now that we may contemn this worldly and wicked learning, which is so much admired among carnal men who have attained unto it, let us consider, first, that it bringeth with it no true profit; and then, that it is the cause of much hurt. That this learning of carnal worldlings profiteth them not, it may appear by induction of particulars. For what doth it avail them to be good Logicians, when as they are neither skillful in finding out what the good and perfect will of God is, nor able to judge between that which is good and evil, nor to confute the subtle sophistry and dangerous paralogismes of our spiritual enemy the devil, whereby out of false premises he frameth against their souls most damnable conclusions? What doth it profit them to be good Rhetoricians in persuading of others unto what they list, by setting a fair gloss upon a false cause, if they have not sound eloquence enough, to persuade and assure themselves of their own salvation? What doth it help them to be good Grammarians, and to have the knowledge of all tongues and languages, if there be no congruity between God's law, and their life and manners, and having their heads full fraught with this learned skill, their hearts be empty of love and charity? What benefit have they by their exquisite skill in Arithmetic, whereby they are able to number numbers numberless, if they want skill to number their days, that they may appli • their hearts to true wisdom? What though like good Geometricians they could measure all the parts of the earth, and take the height, and demonstrate the bigness of all the stars of heaven; if they have no measure in their passions, appetites, and earthly desires? What though like cunning Astronomers and Astrologians, they knew the number of the stars, with all their motions, the constellations, aspects, and influences of these celestial bodies, and could nearly guess at future contingents, and things to come; if their hearts and affections remain fastened to the earth, when their eyes are lift up to heaven, so as they can never raise them on high with any spiritual and holy meditation? What though like cunning Musicians, they be skillful in all the moods, chords, and proportions; if they cannot accord the jarring discords of their own passions, nor make that sweet harmony in God's hearing, by causing their heart, tongue and hand to accord and agree together, in a holy and upright profession and practice of godliness and righteousness? What will it help skillful Philosophers, though they were able to vnbowell the secrets of nature, to know the causes and yield the reason of all things, which curiosity her self could inquire; if they be ignorant of the great Creator, and of themselves, neither knowing the corruption of their nature, nor the means how to be freed from it? What will it profit them if like skillful Historians, they can relate what hath been done in all countries, in all ages, if they be not well acquainted with the history of the Bible, and the Gospel of Jesus Christ▪ nor know what he hath done for their salvation? What though like cunning Lawyers they be learned in the laws of men, if they be ignorant in the law of God, and lawless and licentious in their lives and conversations? What will it avail them if being skillful Physicians, they can guess at other men's diseases by feeling of their pulses and seeing their urines, and can apply fit remedies for the curing of their bodies; if they cannot judge of the distempered passions of their own hearts, nor know by what means their souls sick in sin, may be cured and recovered? And to conclude, what benefit should we reap, though being learned Divines, we are able to dispute of the deep mysteries of religion; if we do not make a holy use of this knowledge, for the sanctifying of our hearts, and the reforming of our lives and conversations?

Secondly, the unprofitableness of worldly learning hereby is manifest, in that it is vain and of no excellency; for first it is so far from conferring of true wisdom, consisting in the knowledge and fear of God, that it is oftentimes disioined from that wisdom which is moral and civil, and according to the proverb which is grounded upon common experience, The learnedest Clerks are not always the wisest men; they being so wedded to their book-learning and the theorie of knowledge in speculation only, that they neglect that practical knowledge which is chiefly perfected by observation and experience. Now, as one saith, A man learned and unwise, is like an asse decked with costly ornaments, which make him to be more looked on, but not more esteemed. Secondly, the vanity of worldly learning may appear, in that it hath in it no self excellency to give contentment to him y t hath it by it own worth, unless that ostentation thereof be made unto others, that so they may admire and praise it. To which purpose the Satirist saith, that it naught availeth to know, unless another knoweth that thou hast this knowledge; but this is that which is thought worth esteem, to be pointed at with the finger, & to be noted for excellency above others. Lastly, worldly learning without true godliness is vain, because it doth not fill and satisfy him that hath it; for he that hath spent most pains in study, and hath attained to the greatest measure of learning and knowledge, is no more contented or satisfied, then he was when he had learned but the first rudiments: because the more he knoweth, the more he seeth his want of knowledge; and the highest degree of learning in this state of imperfection, consisteth in the knowledge of a man's own ignorance. And therefore the Wise man saith, that he that increaseth knowledge increaseth grief, because he doth not receive so much pleasure by that which he hath found out, as sorrow for that unto which he is not able to attain; like unto those who being yet a thirst, are pulled frō the waters, or that cannot hold in their hands that which they think they have; or like unto those who are enlightened with the brightness of the lightning; which light presently leaving them, they remain in more gross darkness then before. And this vanity of human learning is the cause why the Saints of God have so contemned it; for having attained to the knowledge of God and his will, of our Savior Christ, and the work of salvation wrought by him, they have in comparison of this excellent knowledge, accounted the other base and of no worth. An example whereof we have in Paul, who being endued with a great measure of this human learning, contemneth it, professing that he cared not to know anything, save Jesus Christ and him crucified. As also in the Ephesians, who being converted to the faith, and endued with some measure of saving knowledge, brought their books, out of which they had learned their curious arts, and burned them before all men, the price whereof amounted to fifty thousand pieces of silver.

Lastly, the unprofitableness of worldly learning hereby appeareth, in that it furthereth not our salvation, nor bringeth us nearer unto God, neither in this life by grace, nor by glory in the life to come: for it helpeth not at all to enrich us with any of God's sanctifying and saving graces, but excelling all others in this kind of learning, we may be as miserably poor in those inestimable treasures as the most simple idiots. And this the examples of former times & of our own days do plainly manifest: for who more learned then the Egyptians, and who more gross idolaters? Who more learned then Pharaohs enchanters, and astrologians, and who more devilish sorcerers? who more learned then the Scribes and Pharisees, and who more graceless and wicked? Finally, who more learned then those great Clerks, and profound Doctors, which uphold (upon the strength of their shoulders) the declining Monarchy of the Babylonish Antichrist, and yet who more licentious in their lives? who more malicious opposers against the kingdom and truth of Jesus Christ? who more cruel persecutors of the Saints of God? But let us descend to more particulars, this worldly learning doth not at all enlighten our minds with saving knowledge, nor enricheth our understanding with spiritual wisdom; as may also appear by the former examples; for there was never any in their times excelled those before named in this learning; and never anymore blindly ignorant, even in the rudiments and first principles of true religion. In which respect, they may fitly be compared to Bats and Owls, which see very acutely in the dark, but are dim-sighted and pur-blind when the Sun shineth: so these remaining in natural darkness, see very clearly the unprofitable and nice quiddities of vain Philosophy, but when the light of the Gospel clearly shineth, they are not thereby enlightened, for their Owlelike eyes cannot endure this brightness, neither doth it help their sight, but makes them more pur-blind then before. So also it doth not profit us for the attaining of faith, yea rather it confirmeth and increaseth natural infidelity; for whereas faith is of things not seen, and not grounded on sense, but resteth upon God's word and promises, as being truth it self which cannot deceive, these learned worldlings credit no more then they see, nor believe anything which may not be demonstrated by the rules of their learning. And for this we have the Pharisees testimony against themselves, where speaking to their servants, who were astonished with Christ's doctrine, they demand, if any of the Rulers and Pharisees believe in Christ? But (say they) this people that know not the • awe are cursed. And so we shall find that the doctrine of faith taught by the Apostle Paul, was never more unprofitable and unfruitful, then among the Athenians, never more opposed, nor more derided, nor ever fewer in any place by so much preaching converted to the faith, then among these learned Philosophers. The like might be said of all other sanctifying graces: for who are more dotingly fond of worldly vanities, of riches, pleasures and preferments, and show less love to God in their holy obedience, thē the learned worldlings? who trust more in the arm of flesh and inferior means when they have them, or are more desperately discouraged and discomfited when these means fail them? Who show less hope then they, when they are in any affliction or upon their sick beds? who less fear of God in all their proceedings? or less humility in their carriage and conversation? In a word, who are more barren and fruitless in good works, in the works of justice, charity and compassion towards their brethren?

And as it is no furtherance in attaining unto God's graces in this life, so neither in obtaining glory in the life to come; for these inseparablie go together, neither doth any ever come into this city of glory, but he hath his entrance by the suburbs of grace▪ and hence it is that the Lord passing by in all ages these learned worldlings, maketh choice of simple and unlettered men to convert and save them. Thus he left the learned Egyptians, and made the simple Israelites his Church and people: he passed by Amaziah chief Priest to Jeroboam, and chooseth ignorant Amos for his ambassage: he neglected the famously-learned Scribes and Pharisees, and maketh choice of silly fisher men to be his Apostles and Disciples: and so in latter times he hath not called and converted the great Rabbin's of the earth, the subtle-learned Schoolmen, and profound Doctors of the Romish Babylon; but such silly and simple men, whom in comparison of themselves, they esteem ignorant and very idiots.

And thus it appeareth that worldly learning doth not profit▪ But if we consider thereof aright, we shall find that it also much hurteth them who most esteem it, and think themselves best furnished with it: whereof it is that the Apostle Paul doth not only dissuade us frō embracing it as a friend, but also warneth us to take heed of it, as of a mortal enemy: Beware (saith he) lest there be any man that spoil you, through Philosophy and vain deceit. For it maketh those who are endued with it, to rest in it, and so bewitcheth them with pleasure and delight, that they think their whole life too little to satisfy their curiosity, and to furnish them with these learned treasures: in the mean time utterly neglecting the study of the Scriptures, which alone are sufficient to make them wise to their salvation: it puffeth them up with pride, and maketh them in the overweening conceit of their own excellencies to contemn all others, & that which is worst of all, to despise the simplicity of the Scriptures, and to esteem the preaching of the Gospel mere foolishness: yea and because they disdain to be learned after the vulgar fashion, they coin new conceits, and after much pains and long travail they are delivered of the unnatural births, and misshapen monsters of error and falsehood, which they so curiously adorn with their pleasing ornaments of wit, eloquence and subtle learning, that their deformities are not discerned by an ordinary understanding, nor seem vnhandsome to an vniudicious beholder. In so much as it may truly be said, that as pride is the father, so this worldly learning is the mother of all dangerous errors and damnable heresies: and seldom (as one saith) have there been any great errors, which have not been the offspring of great wits; and as they are ready to broch errors and heresies, so also are they most stiff in maintaining and defending them, their learning making them able to contend, and their pride impatient of receiving any foil.

And therefore seeing this worldly learning, being severed from saving wisdom and true godliness, doth not profit us, as being vain and of no excellency; seeing it doth not enrich us with God's spiritual graces, nor at all furthereth the salvation of our souls; yea seeing it doth much hurt us, by making us more proud and erroneous, schismatical and heretical; let us not suffer our selves to be bewitched with the alluring notes of this Syren; let us not overvalue this well decked worldly vanity, preferring it to the true knowledge of God and his saving grace; but esteeming a dram of spiritual wisdom and true piety, before many pounds of this worldly learning, let us neglect it, or rather purge it from this worldly filth of sin and corruption, and setting our hearts chiefly on that heavenly and divine learning, which is taught in the Scriptures, by y e never erring schoolmaster, God's holy Spirit, let us pull down this human learning out of the seat of sovereignty, and make it attend as an humble handmaid, on that heavenly and divine princesse, spiritual wisdom and saving knowledge, which alone maketh us wise unto God, and giveth us assurance of the salvation of our souls.

CHAP. XI.

That worldly sciences are of no worth, in comparison of spiritual knowledge and saving grace.

ANd thus much concerning the temptations arising from worldly learning, and those arguments and reasons which may arm the Christian against them, and move him to contemn it in comparison of spiritual graces, and heavenly excellencies. In the next place we are to speak of the temptations which arise from worldly science and knowledge; the which are either the skill and knowledge of civil and mechanical Arts and Sciences, or of the holy Scriptures, and of the points of Christian religion; both which are in themselves good, as being the common gifts of God's spirit, and his profitable talents, which being well used, do much redound to the glory of God, the author of them, and to the good of the Church and Common-wealth, for whose sake principally these gifts of God were conferred and bestowed. And this appeareth in the example of Aholiab and Bezaliel, of whom it is said, that the Lord called them by name, and filled them with his spirit, in wisdom and understanding, and in knowledge and in all workmanship, to find out curious works, to work in gold, and in silver, and in brass; also in the art to set stones, and to carue in timber, and to work all manner of workmanship for the service of the Sanctuary. And therefore these Arts and Sciences are not simply to be contemned, yea rather they are to be much valued and esteemed, as being God's good gifts, which he hath bestowed upon some special men, for his own glory, and the common good of human societies; but only as they are abused by carnal worldlings excelling in them.

And thus they abuse them, first, when in sight of their own excellency they are puffed up in pride, and contemn others, especially of their own faculty, who have not attained unto their skill. Secondly, when they set their hearts upon them, preferring and esteeming them before God's spiritual graces and sanctifying gifts, and neglecting them together with the means whereby they may attain unto them, whilst they set and employ all their desires and endeavours about these earthly sciences. And lastly, when as they sever these common gifts of the Spirit, from God's sanctifying and saving graces, being content to remain utterly destitute of the true fear of God, knowledge, faith, repentance and the rest; as though they needed them not, being qualified above others with this worldly skill.

But in these respects, these Sciences and cunning skill, though good in themselves, are to be contemned and despised: for if it be a great sin to be proud of learning and the knowledge of ingenuous and liberal Arts, yea of moral virtues and civil wisdom; and if they are to be all contemned and despised, when they come in comparison of God's holy and heavenly graces; then how much more is it a grievous sin to wax proud of these inferior Sciences; or in respect of such contemptible qualities, to set light by, and contemn those invaluable excellencies and heavenly treasures? Which sin that all may avoid, and may learn to despise these Sciences as base trifles, when they come in comparison with the saving knowledge of God's truth, and our assurance of his spiritual treasures and eternal happiness; let them consider that these Sciences are but common gifts bestowed both upon the elect and reprobate, and upon Pagans as well as Christians, and therefore notwithstanding them, if they want God's spiritual and sanctifying graces, they are still in the state of death & condemnation; let them know that God hath given them these talents not that they should be puffed up in pride, or neglecting his more excellent gifts, they should set their hearts on them, but that they should use them to the glory of him who bestowed them, and the good of the Church and Common-wealth; and therefore if they abuse them to contrary ends, the Lord will take away from them his gifts; or if he suffer them to have the use of them, it shall be to bring upon them a more heavy judgment, and to increase their condemnation at the day of his general assizes, for their great abuse of his rich talents. Finally, let them remember that these worldly Sciences serve but to procure unto them some temporary profit or advancement, which is but of small worth, and of momentary continuance; and therefore they shall show extreme folly if they more highly esteem, and take more care, and spend more labor, in compassing these transitory trifles, then in attaining unto the invaluable riches of God's grace, and that eternal weight of glory, and unspeakable happiness in his kingdom.

CHAP. XII.

That unfruitful knowledge of God and his true religion is vain and unprofitable.

ANd thus much concerning worldly Sciences, and the reasons which may move us to contemn them, when they come in comparison with God's diuiner gifts, or hinder us in attaining his spiritual graces, or joys of his kingdom. The other kind of science, which I propounded to speak of, is the knowledge of God, and of the doctrine of his true religion, which in his word he hath revealed unto us. The which in it self is an excellent gift and grace of God's spirit, and far to be preferred before worldly sciences, human learning, yea above all merely moral and civil virtues; as being that spiritual light which guideth us in the paths of righteousness, that lead us to God's kingdom, and the very ground and foundation of all sanctifying and saving graces; for we cannot love God, nor believe, hope, and trust in him, unless we know him; nor yield any obedience unto him, unless we be acquainted with his word, wherein he hath revealed his will unto us. But yet this excellent gift of God is liable to the abuse of worldlings; (or if not that special grace of saving knowledge, which is always accompanied with all other spiritual gifts, yet at least the counterfeit of this pure gold, which is so cunningly stamped and coined, that it cannot possibly be discerned from the other, unless it be brought to the touchstone of true obedience) and so is made the ground of diverse dangerous temptations: as namely, when men can no longer be led hoodwinckt with ignorance, in the broad way that leadeth to destruction, but plainly discern that the knowledge of God and his will is most necessary to their salvation, then the devil and the world give them liberty to take what pains they will in attaining unto the knowledge of God's true religion, yea and oftentimes egg them on, when as they have found out some necessary knowledge, curiously to pry into God's hidden secrets, and to search out that knowledge which is superfluous and unnecessary, to the end that in the mean time they may neglect the knowledge of things which are of better use. And when they have proceeded thus far, then they labor to make them proud of this knowledge, and to take all their delight in this speculative study and contemplation, and in setting it forth to the praise of men, in all their discourses; but withal they move them to rest in this bare knowledge, as being sufficient to gain for them the glory of the world, and of heaven too; severing it in the mean time, from all sanctifying and saving graces, and from the fruitful practice of that they know, in holy obedience to God's will.

Which temptations that we may overcome, let us consider, that this idle knowledge (which swimmeth in the brain, and sanctifieth not the heart; but being wholly taken up, and exercised in speculation and discourse, is severed from the true love of God and our neighbor, and from all sanctifying and saving graces, as also from the practice and holy use of that we know in true obedience) is not at all to be esteemed of us, but to be utterly despised and contemned: first, because it is in it self of no worth or excellency: secondly, because to us it is unprofitable: thirdly, because it is hurtful and pernicious. For the first, this idle knowledge which is in worldlings, is of no worth or excellency, because it is imperfect and but a dim shadow, in comparison of the clear light; for that we know is nothing in comparison of that we know not; neither do we see these few things with the clear eye of a distinct understanding, but (as the Apostle speaketh) as it were in a glass dimmely and darkly; and when we think that we soar an high pitch above others, we do in truth but creep upon the earth; or if at all we are carried aloft, it is in opinion only, and that with the wings of pride and self-love, and not of knowledge and understanding. For if even the Apostle himself, who had an exceeding measure of knowledge in comparison of us, being from his childhood brought up in the study of the Scriptures, and of other learning, and after his calling, not only extraordinarily enlightened with the illumination of God's Spirit; but also had received from God (as himself saith) abundance of revelations; did nevertheless confess in his own and others behalf, that they did know but in part; and that they know nothing as they ought to know, who have a conceit that they know anything: then what shall we think of our selves, who are but pur-blind in comparison of his clear sight; and sottishly ignorant in respect of his great knowledge and understanding? If the wise Agur complaineth that he had not the understanding of a man in him, and that he had not learned wisdom, nor attained to the knowledge of holy things: then surely we who come so far short of him, may justly acknowledge that we are in the number of those, who are beasts by their own knowledge, as the Prophet Jeremiah speaketh. And if we would know unto what beast we may fitly compare and liken our selves, in respect of our natural ignorance of spiritual things; it is not the subtle Dog, the wily Fox, or the understanding Ape, but as Zophar telleth us, we are herein like the wild Ass colt, which of all other beasts is most sottish by nature, and being wild hath no small tincture of wit by human society and instruction, and being not the asse her self, but her young colt, hath no increase of natural wit by age and brutish experience. Vain man (saith he) would be wise, though man borne is like a wild Ass coult.

Again, there is little cause that we should be proud of this small knowledge which we have, or that we should think it of any worth or excellency, being severed from piety and true obedience, because it is vain and to no purpose; for if that be vain which attaineth not to his end, and if the end of all science and knowledge be use and practice; then must it needs follow, that seeing the end of our knowledge is not to know, but that we should make an holy use of it, and cause it to serve as a spiritual eye to guide us in obedience, through the whole course of our life and conversation; then that knowledge which is idle and fruitless, swimming in the brain, and only exercised in speculation, and not in action, hath not attained to his end, and is therefore vain; and consequently, no man hath cause to be proud of this knowledge; seeing he that doth excel therein, doth but excel in worthless vanity. To this purpose one saith, that some desire knowledge to this end, that they may only know, and this is filthy curiosity; and there are some that desire to know, that they may set their knowledge out to the sale, offering to sell it for money or preferments, and this is dishonest gain, to sell as a slave that which was free-borne: and there are some who desire to know, that they may be known; and this is foolish vanity. Idle knowledge therefore is to be contemned as a thing vain and of no value; yea so worthless it is, that the least will to good, and weakest desire to please God, is much to be preferred before it. And though it were supposed, that there were in this knowledge some worth and excellency; yet the smallest spark of true charity and piety were much to be preferred before it: seeing long after this light of worldly knowledge is vanished, the heat of true love remaineth even forever: for so the Apostle saith, that love doth never fall away; though that prophecyings b • abolished, or the tongues cease, or knowledge vanish away.

But as it is in it self vain, so it is unto us unprofitable, when it is severed from true charity and the fear of God: and this the Apostle plainly affirmeth, that if he had the gift of prophecy, and kn • w all secrets and all knowledge, and had not love, it were all nothing worth, yea he himself were nothing. And another saith, that we do not truly know that which is good, unless we attain unto it to this end, that we may practice it; and that he doth vnprofitablie meditate in the law of God, which laboreth to retain that in his memory, which he hath no p • rpose to practice in his actions. For this idle knowledge doth not beget or nourish in us the saving graces of God's Spirit, nor makes us any whit more strong and vigorous in our spiritual estate, yea rather it impaireth our souls health, and weakeneth our strength in grace: in which respect knowledge idly swimming in the brain, if fitly compared to meat floating on the stomach which is undigested; for as such meat for want of fit concoction doth not nourish us, but begetteth ill humors and corrupteth the body; so much knowledge negligently cast into the stomach of the soul, which is the memory, if it be not decocted with the heat of charity, and so transfused and digested into the several parts, and as it were the outward limbs of the soul, namely, our manners and actions, that so it self may be made good by the good things it knoweth, the life and manners according with it, shall not that knowledge for want of digestion turn into the corrupt humors of sin, and instead of nourishing us impair our spiritual health, swelling us with the wind of pride, and gnawing and griping us with that torturing collicke of an evil conscience? neither will it help forward our journey towards our heavenly country, but when we mount up highest in our own proud conceit, those waxen wings of knowledge and sp • culation, not enduring the heat of God's justice, will most fail us when we most trust in them, and let us fall without hope or help into that bottomless gulf of hell & condemnation. And as it little profiteth a man for the running of a race & gaining of the garland, though he plainly see the way, and discern the gole, if he either idly lie still and refuse to run, or is stark lame in all his limbs, and not able to set one foot forward in the way; so it will naught avail us for the obtaining of this crown of eternal happiness, that we clearly see the way of righteousness; if we willfully refuse to go in it, or wanting all other virtues, which are the sinews and strength of the soul, we, through this spiritual lamenes, be unable to set forward in the race.

And thus it appeareth that this idle and unfruitful knowledge doth not profit us, and therefore is not to be valued or esteemed: but much more are we to despise and contemn it, seeing it doth not only not bring us any good, but also much hurt and disadvantage, and that both in this life and in the life to come: in this life it hurteth both our bodies and our souls; our bodies by weakening them, our souls by vexing and corrupting them. For though this knowledge be idle, light and vain, yet it is not idly procured, or bought with the light coin of some small labor, but it is purchased at dear rates, and attained unto with much study and excessive pains, which abateth the strength, impaireth the health, and oftentimes bringeth the body into deep consumptions, and deadly diseases. Yea the more vain the knowledge is, the more labor commonly it requireth, as being much more mystical and subtly curious, then that which is solid and substantial. To which purpose one saith, that only unprofitable truth lieth hidden in the deep; and that we have no cause to complain of hard measure; because there is nothing difficult in finding out, but that whose finding is accompanied with this only fruit, that we have found it; and whatsoever may serve to make us better and more blessed, that lieth in the open plain, and near at hand. In which respect these curious priers and searchers into hidden mysteries and abstruse knowledge, are not unfitly compared to Spiders, who spend their own bowels to make their curiously wrought webs, which a blast of wind, or a small brush of a besom, do take away, and bring to nothing: for so these do spend their strength, impair their health, and shorten their lives, in attaining such a slight and vain knowledge, as will not uphold them, when the least blast of temptation bloweth upon them; and toile themselves in taking far greater pains to attain unto this frothy, idle, and unprofitable knowledge, which cannot privilege them from death and destruction; then they should need to take for the obtaining of that sound, substantial, and saving knowledge, which bringeth with it everlasting blessedness. And in the same respect their curious knowledge, may fitly be resembled to curious imagery, graven or carved in sumptuous buildings; which serving only for ornament and show, doth nevertheless require more cost and labor, then the main posts and pillars which uphold the building, and make it profitable for the use of the inhabitants: for so these idle speculations, serving only for ornament and discourse, and to gain the applause and wonder of men to those that have them, for their subtle wits, and deep reaches, do require more study and labor, and spend more time in attaining to them, then the chief pillars, and fundamental principles of Christian religion, which are necessarily required to our building up in our holy faith, and to the everlasting salvation of our bodies and souls.

And as this vain and unfruitful knowledge doth hurt our bodies; so also our souls by corrupting and defiling them with sin. For when worldly minded men find that they do herein excel others, instead of being thankful unto God for his gifts, or humbled in consideration of that account which they are to make of the Lord's talent, they are presently puffed up with pride, and both forget God, and disdain their brethren. And thus the Apostle saith, that knowledge puffeth up, but love edifieth. Yea, and not only they who have attained unto this knowledge in greatest measure, are subject to this swelling disease of pride (for as I said, oftentimes those who have most knowledge, do the more clearly see how many things they know not, and therefore are no more exalted with the conceit of that they know, then dejected and humbled in the sight of their ignorance) but also (yea and especially) those who have but a smattering of knowledge, and are but a little warmed in this sunshine, are so puffed up in conceit thereof, that they forget God, and themselves too. And this reason the Apostle rendereth, why he would not have a Bishop to be a young scholar, lest (measuring his worth according to his advancement) he should be puffed up, and so fall into the condemnation of the devil, And hereof it is that one saith, the swelling hill of pride raised upon the opinion of a man's own knowledge, is the worst and most dangerous; upon which nevertheless we may see even at this day, many of the sons of Adam, creeping along with great desire; as if they did not know how much their father in climbing of that hill, descended, yea how grievously he fell, and how fearfully by his fall, his whole posterity was dejected and bruised in pieces. The wounds which were inflicted on thee in ascending this hill, although thou wast yet in thy fathers loins, are not yet cured; and doest thou now in thine own person strive to clime upon it, and so to make the last error worse then the first? O that this damnable desire should still possess wretched men▪ O ye sons of men, how long being slow in heart, will you love vanity, and seek lies!

But as this idle and unfruitful knowledge doth make men swell in pride, and self conceit, so doth it make all our other sins to swell also in God's sight, increasing their guilt, and making their faultiness, great and monstrous. For whereas ignorance, if it be not willful (though it doth not take sin away, yet) it much lesseneth it, knowledge contrariwise doth much aggravate it, making it to be contemptuous, and rebellious; against the conscience, and presumptuous, as being committed wittingly and willingly, and with an high hand against God, neglecting and despising his will and commandments revealed unto us. And this appeareth by our Saviors censure of the Scribes and Pharisees; If (saith he) ye were blind, ye should not have sin; but now ye say, we see, therefore your sin remaineth. And the Apostle implieth, that if his sins of blasphemy and persecution, had been joined with knowledge of God's will, he should never have received mercy. So also it increaseth the greatness of our sins, by adding unto them the sins of others, into which they led and plunged them, by giving scandal and offense; for it is a strong inducement to move an ignorant man to commit any sin, when he seeth those, who are endued with knowledge make no conscience of it, because he thinketh with himself, that none is so desperate to leap into the gulf of perdition wittingly and willingly; and that if there were any danger in that he doth, he would not upon knowledge, and, as it were, on set purpose run into it. Finally, he sinneth against himself, in making his condemnation more just, and his fault more inexcusable; for if the sins of the Gentiles became inexcusable, because they were committed against the light of nature; then how much more are their sins without excuse, who have much more perfect knowledge of God's will, as it is revealed in the holy Scriptures?

And thus doth this vain & idle knowledge hurt those that have it in this life: in the life to come, they shall find it much more pernicious. First, because it shall increase their bills of account, when at God's great audit they shall give a reckoning, how they have used and employed that rich talent of knowledge, which God vouchsafed to lend unto them; how much they have excelled those, who wanted of their great measure, in true obedience, how much by it they have glorified God, edified their brethren, and reformed their own lives and conversations: for according to the measure of God's gifts must our accounts be, and he that hath received the greatest portion, and hath either vnprofitablie buried it, or abused it unto sin, the greater and more fearful shall his condemnation be. And this is the last and greatest evil which our unfruitful knowledge will bring unto us, namely, that as it aggravateth our sin, so also it will increase our punishment; for as our Savior saith, the servant that knoweth his masters will, and doth it not, shall be beaten with many stripes. And hence it is, that he threateneth more heavy condemnation against Tyre and Sidon, then against Sodom & Gomorrah; because the light of the Gospel, increased and confirmed by admirable miracles, did much more clearly shine unto them, then unto the other: and the Apostle Peter affirmeth, that it had been better for them (against whom he inveigheth) not to have known the way of righteousness, then after they have known it, to turn from the holy commandment given unto them.

Seeing therefore this idle, and unfruitful knowledge is not only vain and unprofitable, but also exceeding hurtful, both in this life, and the life to come; let us not esteem and rest in it, but contemn and despise it, laboring after that fruitful knowledge, which alone will make us wise to our salvation. And as the Apostle Peter exhorteth, let our knowledge be linked in the chain of all other virtues, seasoned with piety, and the true fear of God, and fruitful in all holy obedience; and then, though it make not so great a flourish in worldly discourses, nor win the applause and praise of men; yet shall it make us approved unto God, and will certainly guide us in that way, which in the end will bring us to endless joy, and heavenly happiness.

CHAP. XIII.

That beauty is to be contemned in respect of spiritual graces, or heavenly excellencies.

ANd thus much concerning the temptations of worldly prosperity, arising from the faculties and properties of the mind. In the next place we are to entreat of such, as have their beginning and growth from the properties and qualities of the body; as for example, from beauty, strength, and health. For howsoever these are all good in themselves, as I shall particularly show, yet they are abused through the malice of the devil, and our own corruption, as baits to allure, and draw us unto sin. Concerning the first; Beauty (as Austin defineth it) is a proportionable cōgruity, and fit agreement of all the parts of the body, joined with a certain sweetness of color and countenance. The which in it own nature is good, as being a gift of God, the which he bestowed in greatest measure upon our first parents in their creation, and far above any of their posterity, whom sin defaced and deformed, as well in their body as in their soul; and reserveth a far most excellent degree and portion thereof for the glorified Saints of heaven. And this is acknowledged both by Heathens and Christians; for even the Ethnic Poet could say that, Beauty is the gift of God. And with him agree the Ancients of the Church. One saith, that beauty is a part of the bodies felicity, a bountiful advantage, or accession of the divine creation, and a civil and comely garment and ornament of the soul. And another: These gifts O Lord are thine, and are good, because thou the chief goodness hast created them; and there is nothing in them ours, but our sin in ouerlouing them; for neglecting all order, we are ready to prefer th • creature, above thee who hast created it. And Ambrose saith, that there is no fault in beauty, if it be free from counterfeiting art; and if allurement cease, favor and the grace of beauty, are to be esteemed innocent and faultles. Yea, it is a fit habitation for virtue, modesty, and shamefastness to dwell in; and as a good workman usually worketh best when he hath fit matter, so modesty doth most excel, when it is seated in a beautiful body, so that this beauty be not affected, but natural and simple. Yea, the spirit of God himself doth take notice of it, in those upon whom it was bestowed, and affordeth unto it, due and fit commendations. Thus Sara, Rebekah, Rahel, Joseph, and many others are said to have been very fair and beautiful; and when God restored and augmented the prosperity of Job, it is specially noted as an extraordinary blessing, that he had not only many children, but that in all the land were no women found so fair as the daughters of Job. But we shall not need to say much of this point, seeing by instinct of nature, all men owe a kind of homage to beauty weere they find it, and being much delighted therewith do extraordinarily favor and respect it. And therefore one being asked, why beautiful things were so much loved, answered, that none but a blind man need to ask such a question. But to say nothing of Heathens, even the Saints and servants of God have been moved thereby to love and liking. This made Jacob to prefer Rachel before Leah; this made Moses mother to favor and respect him, and in saving him alive because he was fair, to hazard her own life. And holy Samuel being affected with Eliab • beauty, concluded hereupon upon that the Lord's anointed was before him; yea the Lord himself is said to take pleasure in the beauty of his Church; unto whom nothing agreeth that is evil, not so much as by an allegory or similitude.

Beauty therefore being good may be moderately loved and esteemed, when it is in a good and virtuous subject, the outward beauty of the body, and the inward beauty of the mind being joined together: seeing it helpeth to adorn virtue to the outward sense, and causeth it to be accepted with more applause and liking, when it is sound in a beautiful body, then in one il-favored and deformed; ever▪ as a precious jewel is more graced when it is kept in a rich cabinet, then in an unseemly box. As also when it is well used by those that have it, that is to say, when first it is not too much affected and unnaturally forced: to which purpose one saith, that as an artisan worketh better when he hath fit matter▪ to work upon; so also modesty doth shine more clearly, when it is in a comely body: yet so, that this beauty of the body be not too much affected, but natural, simple and neglected, rather then over earnestly desired: not supported and helped with over precious and glorious garments, but with such as are ordinary, that so neither anything be wanting to necessity and honest comliness, nor anything added to cleanely neatness. Secondly, when it is joined with modesty and shamefastness; for nothing is more opposed to virtuous beauty, then immodestie and bold impudency. Thirdly, if the beauty of the body be an effectual reason to move them that have it, to a more diligent care of adorning their minds with virtue and true piety, and to keep a vigilant watch over all their actions, that they do not commit anything foul and faulty, misbeseeming such a beauty. And thus the wise Socrates is said to have persuaded his scholars, that they should often look themselves in their glasses, that he who was pleased & delighted with his beauty, might earnestly endeavor not to disgrace the dignity and comliness of his body with evil conditions; and that he who found himself il-favored should strive to cover his deformities with his virtues and good manners. To which purpose also an ancient Father demandeth, Art thou (saith he) of excellent beauty? why then let it move thee to this care, that the beauty of thy mind may be of answerable brightness to the beauty of thy body. Finally, this beauty is used aright, when as we do not rest in it as being frail and momentary, but use it as a little stream to conduct and bring us to God the fountain of all beauty and goodness; and be moved thereby to this meditation, that if a spark of this beauty imparted to the creature, work such love and admiration; then how much more is that infinite flame of beauty in our Creator, from which this is derived, to be admired and loved! If this heavenly Sun reflect a shadow so full of brightness upon earth and clay, then how infinitely glorious is he in his own nature and perfections! Finally, if we esteem it a part of our earthly happiness to have our selves and nearest friends adorned with this beauty; then how much more happy shall we be, when being in those heavenly joys, we shall not only our selves exceed the Sun in the firmament in beauty and brightness; but also shall have the vision and fruition of our gracious and glorious God, in comparison of whose purity the heavens are filthy and unclean, and in regard of whose infinite beauty and glory, the Sun it self is gross darkness, and the most excelling beauty in heaven or earth but mere deformity?

And thus have I shown that beauty in it own nature is good, and a gift and blessing of God to those who have also a right use of it: even as contrariwise deformity is in it own nature evil, as being a fruit of sin; and therefore such as were crooked, lame, or blemished, are by God forbidden to offer his sacrifices. But if we consider it as it is in our nature corrupted with sin, it is not absolutely good, but to be numbered among things indifferent, the which (as all other the benefits of prosperity) is more often abused, then well used, and so becometh unto us, through the malice of our spiritual enemies an inducement unto sin, and the ground of many dangerous tentatiōs. And thus this gift of God is abused, when as we rest in it alone, and content our selves with this shadow neglecting the substance, virtue and true godliness, and thinking it enough to have beautiful bodies, though in the mean time our minds and souls be ugly and deformed: for the inward beauty of the mind ought not to be severed from the outward beauty of the body, seeing (as one saith) beauty is the flower which springeth from the root of virtue, and therefore being parted from it, it must needs wither and come to naught: to which purpose another saith, that the mind is more to be regarded then the body; for the outward beauty profiteth not, when a good mind is not joined with it: neither is that to be esteemed a perfect beauty, but lame and most imperfect, which consisteth in the outward color of the skin; when the mind and soul is ugly and deformed: for what is this better then a fair cabinet full of filth and rubbish, and a goodly sepuchre full of stench and rottenness? which is not indeed truly beautiful, but only seemeth so, through the imperfection of our sight; for if (as one saith) our eyes like the Linxes could pierce into the inward parts; or rather if we could see as God seeth, the secrets of the heart and reins, then should we more loathe and abhor them for their inward ugliness and filthiness, then admire or like them for their outward feature: and therefore it is not their own natural excellency, which entitleth them to the name of beauty, but the weakness of our sight which can pierce no deeper then the outside of the skin: and therefore of such it is said, not absolutely that they were beautiful, but only that they were fair to look upon, 2. Sam. 14. 27. Let none then content themselves with this painted scabard, which hath in it but a wooden or leaden dagger, nor take delight in this flower which hath a fair color, but no sweetness: but seeing we are all as the flowers of the field, let us labor to become roses in God's garden, having the beauty of color joined with the sweetness of virtue, that so when the outward complexion is faded, the odour and perfume of a godly life may still remain.

Again, this beauty is abused, when as in conceit thereof those that have it are puffed up with pride, and so forget God who gave it, and all duty which they owe unto him, and despise their neighbors, as coming far short of their excellencies; for howsoever this beauty be vain and of small worth, momentary, and oftentimes but of a days continuance; yet there are many so destitute of all goodness, that for want of better matter in them, they are proud of this vain shadow; and being void of virtue, by their beauty alone do seem unto themselves glorious. Moreover, it is thus abused, whenas we do too much affect & set our harts upon it, and spend over much time and labor either in getting, preserving, or increasing it, neglecting in the mean time things of more necessity and greater value: unto which abuse vain worldlings, (especially of the weaker sex) are much addicted, who superstitiously abstain from those things which they most love; and are content to use those things which they loathe, to get or recover this vanity; thinking no pains too much, no punishment which they take on themselves too great, nor their precious health too dear, to give for the purchase of this fading trifle; and spending more time in the combing and curling of their hair, in washing, sweating and bathing, dressing and trimming, and in many other their hidden mysteries, (of which willful ignorance is no sin, and thereof I am not ashamed herein of my simplicity) then in all their spiritual devotions towards God, or their duties of Christianity towards their neighbors; so that nobody that is wise would envy unto them their supposed happiness, consisting in this vain beauty, if he did but consider at what dear rates it is bought, and how much more excellent things they do in the mean time lose, whilst they are procuring or preserving this trifling vanity. Finally, those abuse it unto sin who over value it in themselves or others, preferring it before the gifts of the mind, virtue, God's sanctifying graces, and the means of their salvation; yea more esteeming of this perishing favor, then of the eternal favor and love of God, for howsoever this gift of beauty be good as proceeding from God; yet it is incomparison of the former of no excellency, being a good temporal, carnal, and of the meanest and lowest degree, and therefore it is impiously loved (as one saith) when in respect thereof, the eternal God, our internal and sempiternall goodness is neglected; but as righteousness is forsaken, and gold loved of covetous man, not through the fault of the gold, but of the man, so is it in this. Now lest any should think that but few fall into this folly, let them know, that as many are guilty of it, as use greater care and labor, and spend more time in procuring, or preserving this fading beauty, then in attaining God's favor, the graces of his spirit, or in using the means of their own salvation; for as we prefer our ends, so also the means accordingly which lead unto them.

And thus have I shown how this gift of God is abused unto evil, and becometh the ground of diverse temptations, whereby Satan and the world, through the corruption of our flesh, allureth us to sin; against which, that we may be armed, let us not, if we want it, immoderately desire it, and if we have it, let us take heed that we be not overtaken with pride, nor set our hearts and affections upon it, preferring it before spiritual and saving graces, and the means of our own salvation. Yea, when it cometh in comparison with these, let us learn to despise and contemn, loath and abhor it, as becoming through abuse, a snare of the devil; whereby he bindereth us from going forward in the way of salvation. But because the most that have it, do thus abuse it, and instead of being made better, and more thankful unto God, become more vain and proud, wanton and wicked, let such know, that whatsoever beauty is in it own nature, to them it is of no worth or excellency, altogether unprofitable; yea, very hurtful and pernicious, both to themselves and others. And first that it is of no value, or excellency, being severed from virtue and true godliness; it may appear, in that it is common to man with the brutish creatures; and what excellency is in that, in which the horse and greyhound, the peacocke and swan, do also excel as well as he? yea, of what worth is it, seeing even the flowers of the field, as the rose and lily, do in the beauty of colors go far beyond him? and therefore man's excellency is not in this, wherein he is exceeded by such mean creatures, but in the right use of sanctified reason, and in the hidden virtues of the mind. For as there is nothing more excellent in beasts, then that which is outwardly seen and discerned, so in man there is nothing inferior to that which lieth open to the view, and is subject to the senses; for whereas he consisteth of soul and body, the body which is seen doth serve and obey, and the soul which is not seen doth bear rule and govern; and therefore man is not to be so admired for his beauty and outward parts, as for his secret virtues, and hidden operations of his mind. Neither in truth doth the excellency of the outward parts, which do chiefly entitle a beauty, consist herein that they are beautiful, which is only their ornament, but in their several offices and functions, for which they were ordained: as for example, this is not the excellency of the eyes, that they are gray or black, glancing or rolling, but that they excel in the acutenes and vigor of seeing; it is not the excellency of the nose or ear, that they are of this, or that color or fashion, but in their perfection of hearing and smelling; nor of the hand that it hath a fine proportion, or white color, but in that it is a ready and expert instrument of all our actions; nor of the teeth to be white and even, but that they be fit to prepare convenient nourishment for the stomach; in all which excellencies, the deformed and beautiful exceed not one another, but are both equal.

But the worthlessness of this beauty which is severed from virtue and true wisdom, may more plainly appear both by testimonies and reasons. The wisest among the sons of men saith, that favor is deceitful and beauty is vanity, but a woman that feareth the Lord, she shall be praised. And such ill harmony he thinketh to be between beauty and folly, that he judgeth it as absurd and ridiculous, to see a fair woman lacking discretion, as a jewel of gold in a swine's snout. Another compareth a beautiful body with evil conditions to a fair house, and a bad inhabitant; and another, to a good ship that hath a bad pilot. To which purpose also Chrysostom saith, that he doth not so much require the beauty of the body, as the honesty of the mind. For what (saith he) is a beautiful woman? a painted sepulcher, unless she be sober, chaste and modest; and beauty without these virtues, is an open gulf, and a poison compounded for fools to drink, &c. And therefore if thou seest a man or woman beautiful, do not admire them; for the lofty and strong okes, although they be thick with fair green leaves, and tall in stature, yet they bear no fruit fit for men, but only meat to feed hogs: whereas the vine creeping on the earth bringeth forth pleasant grapes.

The reasons why we should esteem it base, and of no worth without virtue, or in comparison of spiritual graces, are, first, because God doth so esteem it; for he looketh not to the outward shape and countenance, but principally regardeth the heart, and the inward beauty of the mind. And this the Lord shown to Samuel, when he was so much in love with Eliabs beauty, and goodly personage; willing him not to look on his countenance, nor on the height of his stature, seeing he had refused him: because God seeth not as man seeth; for man looketh to the outward appearance, but the Lord beholdeth the heart. But how little the Lord valueth his gifts of beauty and outward shape, may appear by his manner of bestowing them; for he reserveth them not, as special and chief jewels for his own children and servants, but as trifles of small value, he maketh them common to the wicked and reprobate, who are but slaves and enemies. And thus he enriched Saul with a large portion thereof, of whom it is said, that he was a goodly young man and a fair, so that among the children of Israel, there was none goodlier then he: so Adonijah had this gift in great measure, who is said to have been a very goodly man. And Absalom, though he had not the birthright, nor the blessing; yet in this had a double portion, for in all Israel, there was none to be so much praised for beauty as he; from the sole of his foot to the top of his head, there was no blemish in him. From whence it appeareth, of how small worth in comparison, this beauty is, seeing it hath been so plentifully bestowed on such worthless men: to which purpose one saith, that the beauty of the body is indeed the gift of God, but he hath therefore bestowed it on the evil also, l • st it might seem to the good, to be of any great value. Yea, he hath bestowed it on the brute creatures, as well as men; and therefore howsoever it be good, yet it exceedeth not a brutish excellency. To this purpose one demandeth: art thou (saith he) fair and beautiful? why, this is the glory of dawes, and not of men. Thou art not fairer then the peacock or the swan; and oftentimes base boies and girls, harlots and effeminat mē, have had a great share in this glory. And is this therefore of such worth, that for it thou shouldest be exalted and extolled? Seeing therefore God's estimate, which being grounded on infinite wisdom and justice, crieth down the value of this vain beauty, which is raised up by carnal men to such high rates, let us learn to conform our judgments unto his, slightly accounting of this outward form and color, to which man's vain opinion hath given it chief excellency, and highly valuing the inward beauties of the mind, the virtues and sanctifying graces of God's spirit, which, how vnhandsom soever we seem before men in our outward feature, will make us to appear beautiful in the sight of God, and of our husband Jesus Christ, whom if we please, it little skilleth, though we be unpleasing in the eyes of men.

Again, the worthlessness of beauty may hereby appear, in that if it bring any delight, it is rather to those who see it, then to those that have it; or if at all it be pleasing to the owners, it is in regard of the liking and admiration of the lookers on, having nothing in themselves to rest upon for their contentment, but depending upon the judgment and censure of others, either to be extolled by their commendations, or to be abased by their dispraises; and what worth is in that, which riseth and falleth at every ones devotion? or how cannot that be esteemed vain, which hath it being and subsistence in the vain breath of the vulgar multitude? Neither in truth would they at all admire it, or though they should, yet would not their idle breath puff us up with the wind of pride, if either they or we did but consider, what loathsome matter lieth hid under this fair skin. For if our eyes cannot pierce any deeper then the outside only, yet look what filthy excrements issue out of the nose, cares, pores and other passages, and judge what the fountain it self is, from which proceed such loathsome streams: consider what we were before our birth, and what afterwards, then placed in the midst of excrements, and now made the receptacles of dir • and filth. And therefore when the beauty of the skin doth most exalt us, we should be sufficiently humbled, if we would but consider the ugly loathsomnes of that which it containeth.

But though this beauty were of some excellency whilst it continueth, yet is it to be esteemed of little worth, in regard that it is so momentary and so mutable. In respect whereof the Wise man saith, that it is not only vain, but deceitful also, giving men the slip when they think that they hold it fastest, like a shadow that vanisheth whilst one thinketh to embrace it: for if man himself be so momentary, what shall we think of beauty which is but an accident of this subject, and commonly vanisheth, the substance still remaining? if he be but a flower of the field, which is but of a day or weeks continuance; then how frail and fading is the color of this flower which often fadeth a great while, of this small time, before the flower dieth? If man be but a cloud, then surely beauty, may be fitly resembled to the bright lightning which issueth out of it, and vanisheth in the twinkling of an eye. Whereof it is that the kingdom of beauty is said to be a tyranny, which is violent for the time, but of short continuance. To this purpose one saith, that as the herb springing with his beautiful flowers, doth delight the eye, and by little and little fading loseth his beauty, and is turned into hay; so all the beauty of men buddeth in the spring of childhood, flowreth and flourisheth in the summer of youth, and perfect age, and suddenly when the winter of age cometh, the head unwittingly groweth gray, the face wrinkled, the skin writhled, and so far is he now from beauty, that he hath scarce the use of his limbs for the slowest and weakest motion. But as it is momentary, so also is it mutable, and uncertain to continue this short time; for this flower of beauty is subject to be blasted with innumerable accidents, a little scratch impaireth it, and a greater wound doth quite deform it; a days sickness much abateth it, and if it be but of a weeks continuance, doth quite deface it, yea so fading it is that a little sunshine robbeth us of it, this earthly beauty being not able to endure that heavenly brightness. Or though it be preserved from the violence of extraordinary accidents, yet time, which by little and little brought it unto us, till attained to the height of it perfection, doth then as stealingly take it away; neither is it more possible to prevent this decay of beauty, then to stop the course of time; for even whilst it is admired and praised, it secretly fadeth & declineth. And though (through the strength of art and nature conspiring together) it were possible to preserve this beauty unto old age; yet then behold the utter ruin of this fair building; for when age cometh it ploweth deep furrows in the most beautiful visage, it changeth the color, rotteth the teeth, tainteth the breath, wrinkleth the brow, bleereth and dimmeth the eyes, crookneth the back, writhleth the hands, stifneth and lameth the joints, deaffeneth the ears, and maketh the voice hoarse and unpleasant, which before was sweet and tunable. In a word, it worketh such a change and alteration, that if after some long distance of time, a man should behold his visage in a glass, he would seem a stranger to himself, and scarce acknowledge that he is still the owner of the same body wherewith formerly he was delighted. Or let it be imagined that through the extraordinary vigor of nature, there doth a kind of comely beauty remain even in the elder age; yet remember what will become of it in the next hour that death hath seized upon it, and hath thrust the soul out of her possession, till his lease also be expired. Call to mind that the most amiable face and countenance after two or three days burial, will be so ugly and deformed, that none would now more loath it, then those who before did most admire it; and were it not privileged with that only benefit of senselesnes, and want of understanding, selfehorrour would make it break open the prison of the grave, and cause it to strive by flight to escape and avoid it own company.

And thus have I shown the worthless vanity and unprofitableness of worldly beauty; which ought to move us to despise and contemn it, as being of no value, when as it is severed from true godliness. And because naturally we are affected with beauty, let us turn the edge of our love from this earthly trash, to spiritual and heavenly treasure, setting our hearts on that inward beauty of the mind which consisteth in virtue, and the sanctifying gifts of God's Spirit, and on that glorious beauty, which shall adorn our bodies and souls in the kingdom of God; for as this beauty is in it self ten thousand times more excellent then the other, so shall it be of everlasting continuance; for old age can never make any wrinkles in the face of virtue, sickness cannot hurt it, violence cannot deface it, grief and sorrow cannot impair it, yea death it self cannot blemish or disgrace it, yea rather it shall be a means to crown this beauty of grace with the beauty of glory, which as it shall be full of unspeakable excellency, so shall it be free from all outward injury, and from all inward causes of decay, and consequently unchangeable and everlasting.

But if this will not wean our hearts from the love of worldly beauty, because it doth not profit us: let us further consider y t it doth also bring much hurt both unto our selves and also unto our neighbors: it hurteth our selves both in our bodies, souls and names; our bodies thereby are made more tender, soft and effeminate, yea also more weak and sickely, and that not only through the use of unwholesome medicines, and the neglect of wholesome food, both which are ordinary with those who overmuch affect the praise of beauty, but also because they neglect that convenient labor and exercise which preserveth health & increaseth strength, and give themselves over to sloth & daintines, the ordinary enemies & impairers of thē both: and this needeth no other proof but common experience, and by comparing the ordinary sort, who feed wholesomely, and diligently employ themselves in the duties of their calling, with the gentilitie of the land, who no more exceed the common people in form and beauty, then these surpass them, in health and strength.

But howsoever this worldly beauty doth much hurt the body, yet nothing in comparison of that hurt which it bringeth unto the soul, which it much hindereth in the course of virtue, and also plungeth into many vices: in both which respects this temptation of worldly beauty hath overcome the most that have had it, whom it hath first effeminated and made wantonly delicate, so as they could not endure the pains of climbing the high hill of virtue, nor of traveling in the strait and afflicted way of true godliness, but rather desire to go down the easy-declining hill of vice, and to walk in the plain and fair way that leadeth to destruction: and those whom it hath not overcome, it hath thoroughly exercised all their strength in making resistance; and very valiantly have they behaved themselves in this conflict, if they have not had in the way of virtue many rubs, and received many foils. To this purpose one fitly saith, that they who hau • beauty, have a cover for their eyes, a snare for their feet, and birdlime for their wings; so as they cannot easily discern the truth, nor follow virtue, nor fly à loft in heavenly meditations: and many hath it made barren in the duties of piety, stopped in the course of virtue, and turned aside into the by-paths of vice: in respect of which unfruitfulness in goodness, the beautiful person is compared to the tall fair oak, which bringeth only acorns for hogs; and they who want it, and are endued with the beauty of the mind, are likened to the vine, which being deformed in shape, bringeth grapes and wine fit for kings.

The truth whereof will more clearly appear in some particulars: for if we take a view of former times and of our own days, we shall find that beauty and chastity are often at odds, and do seldom dwell together, not because those who are beautiful may not be in their own nature and inclination as chaste as others, if (as I said before) they do not mollify and effeminat their minds with sloth and daintines, and so grow light and wanton in their desires; but because they are more exposed to the temptations & assaults of worldly wicked men, who are set on fire with their brightness, and allured to lust with the bait of their beauty. Now that is most hardly preserved, which is of so many loved and desired, especially when it cannot be hidden, but is subject to open view, like unto a rich treasure which is carried uncovered by the high way side, which offereth a kind of violence to their desires that see it, and causeth them to offer violence to the owners, and to seize upon by force, that which had first seized on their concupiscence. And thus the beauty of Bethsabe betrayed her chastity unto David, and Thamars unto Amnon, and thus also did it endanger Saraes unto Pharaoh and Abimel • ch, and Joseph's unto his mistress. And therefore one saith, that although beauty be not to be accused, as being the felicity of th • body, &c. yet it is to be feared in respect of the injury and violence of the beholders; as it also caused Abraham, the father of the faithful, to fear, because of the beauty of his wife, and feigning that Sara was his sister, redeemed his safety with a reproach. Whereas contrariwise we shall find them who want this beauty, easily freed from many impediments; for th • se faulkners for beauty are not very earnest in bringing them to their lure of lust, but like the simple lamb they feed in quiet and in silence, in the presence of their shepherd, there being no wolf to disturb their peace. And thus it appeareth true which one saith, that beauty hath made many adulterers, but never any chaste; and hath been often the bawd and bai • e which hath betrayed chastity, but never a patron to defend it. And though there be some that have been innocent of this fault, and have been rich in beauty and in chastity too, yet few of them have with all their skill and innocence kept their names vnblemished, and free from the spots of suspicion and jealousy. For whereas (as one saith) those who are not adorned with this beauty, are not only free from fault, but also from suspicion; the beautiful woman, unless she use great care, and much modesty and honesty, though she be innocent in fact, yet will easily make way to an ill opinion. Let us therefore not so much affect this earthly beauty, which oftentimes is an occasion of sin, and seldom freed from the suspicion thereof; but rather set our hearts and affections on virtue and spiritual graces which adorn the mind with inward beauty, which is not only free from danger of sin, but also preserveth us from the least suspicion and jealousy of evil; and place all our love on that heavenly beauty and divine glory, of which we shall have the sight and fruition after our dissolution; which (as one saith) is not burthensome to the owners, nor pernicious to them that love and affect it, nor dangerous to those who are near unto us, nor exposed to temptations, nor compassed with scandals; but bringeth much joy to them that behold it, and endless happiness to them that have it.

Finally, this worldly beauty much hurteth those that have it, by making them proud and insolent, and consequently forgetful of God and of all good duties which they owe unto him; neither is there anything so vain that maketh so proud, of so small worth, that doth cause the heart to swell more in loftines of conceit, or doth more fill it with self love and admiration of their own excellency; nothing of such slight importance that causeth greater negligence in the duties of God's service, seeing it usually hindereth those that have it, or that desire to have it, from coming to the exercises of religion, their time being wholly taken up in decking and adorning of their bodies, that so their beauties may be set out to the show; and also much distracteth them when they come, carrying away their thoughts from the exercises of • eligion, and fixing them upon that which they have made their idol: for when they look upon others, they either view their form and beauty, disdaining those who are inferior, vying with those who are equal, and envying those who being superior, seem to rob them of the title of excellency; or else they observe their habits and attires, that out of this glass of vanity they may learn to deck themselves more curiously against their next coming. And as it maketh them proudly to neglect all duty to God, so also insolent towards men, as appeareth in the example of Vashti, who being puffed up with pride, because the King was so ravished with her beauty, that he desired to make show of it to his Princes, refused to yield obedience unto his commandment, making no question but that her beauty would have made peace between them at the next parley. Whereby it appeareth, that as nothing more then it adorneth the body in the eyes of men▪ so nothing more deformeth the soul in the sight of God, seeing it spotteth and polluteth it with this filthy leprosy of pride, which of all other vices he most loatheth and abhorreth. Whereof it is that the Lord denieth unto them his sanctifying graces, which he vouchsafeth only unto the humble, and opposeth himself against them, punishing them oftentimes in that wherein they glory, and catching them in their own inveigling nets, which they spread ou • for others; like Absalom who was hanged with his own hair, that wherein he chiefly gloried, being made by God the instrument of his ruin.

But as this worldly beauty is hurtful to them that have it, so also to others that behold it: for first, it serveth for nothing being severed from virtue and true godliness, but for a curious veil to hide under it all sin, and to make wickedness itself, when it is disguised with it, to pass unsuspected. And this was that vizard wherewith that notable hypocrite Saul was so adorned, that he deceived both good Samuel, and all the people, causing him to extol him, as not being to be matched among all the rest, and moving them to shout for joy, and to cry aloud, God save the King. But much more doth it hurt, as it is used by the devil and the world for a bait to allure men unto sin; and as a shining flame to set their hearts on fire with unlawful lusts. In which respect a beautiful woman without virtue, is compared to a sweet poison which killeth with delight, and their glancing looks to the stroke of Scorpions, or the sting of Vipers, which bringeth death in a sweet slumber; or else to a burning coal, which being it self first kindled, inflameth those also that are near unto it; or as Solomon compareth it, to a sword, which, whilst it glittereth, woundeth, yea a two edged sword, the one hurting those that have it, with pride, the other those which behold it, with lust and wantonness. And thus were the sons of God wounded, whilst they beheld the beauty of the daughters of men; thus was Putiphars wife inflamed with the sight of Joseph; thus was Amnon sick of lust, having suffered his eyes to drink their fill of this sweet poison; yea and with this snare was holy David caught, whilst his eyes wantonly wandered and beheld the beauty of his servants wife. And hence it is that Solomon seeking to preserve his youthful scholar from the sin of uncleanness, thinketh it not enough to have him so far off from the beautiful harlot, that he cannot hear the bewitching eloquence of her flattering tongue, but also that he stand aloof, and keep himself as it were out of the gunshot of her deadly wounding eyes. The consideration whereof made the beautiful Thuscan (as Augustine recordeth) to deform his over-louelie face with grieflie wounds, lest it should become a snare to entangle the beholders with unlawful lusts; being herein, as I take it, as blind in zeal, as he was bright in beauty; seeing it might have sufficed to have covered it with the chaste veil of a sober and grave countenance, which by taking away all hope of obtaining, would also have quenched the heat of wanton desires; neither ought he to have kept others from abuse, by abusing it himself, nor to have rejected God's gift which to him was good, for fear lest others should abuse it unto evil. But as we are not to join with him in this extreme, so let us as carefully avoid the other: and having beauty, let us not wantonly discover it as though we brought it to the market; or being in others, let us either with Job turn away our eyes, that we do not behold it, or at least let us look upon it through the glass of modesty, chastity and sobriety, and so this Cockatrice shall never hurt us. And this counsel the Son of Sirach giveth us: Turn away (saith he) thine eye from a beautiful woman, and look not on others beauty, seeing many have perished by the beauty of women, for through it love is kindled as a fire. To which accordeth the admonition of another: Let us shun (saith he) these pernicious beauties, lest they enjoin us to commit all manner of evil, &c. Take heed my son of viewing those forms, by which thou seest many have perished; do not drink, I pray thee, of that cup wherewith so many have been poisoned, feed not of that meat whereon such multitudes have surfeited, rush not upon that rock, whereupon so many have suffered shipwreck, and carefully avoid those hidden snares wherein thou hast seen so many taken.

But as this worldly beauty is hurtful to strangers, so oftentimes to nearest friends; for it is a common occasion, and the usual fuel, wherewith the consuming fire of jealousy is kindled, whilst the husband beholding his wives beauty with the eye of love, groweth in fear of rivals, and considereth the great difficulty of appropriating that to his own use, which is of so many affected and desired; the which fear making him fit to entertain all suspicions, and many suspicions serving to his jealous mind for an evident demonstration, do make way for rage against his wife, the overflowing of love turning into the gaule of fury, for envy and hatred against his supposed riuall, and for torment and vexation to his own soul. Again, this worldly beauty severed from virtue doth often expose nearest friends to many dangers, as sometimes to secret poisons, and sometimes to open violence, because they stand in the way, and hinder those who are entangled with it, from satisfying their lusts, and enjoying their wanton and lascivious desires. For if this beauty had these dangerous and deadly effects in Sara, who thereby unwillingly exposed Abraham to the hazard of his life; & in Bethsabe, whose beauty was the cause of her husbands ruin, both which notwithstanding were virtuous women, and feared God: how much more pernicious is it in those who are destitute of virtue, modesty and sobriety, who are not only occasions, but also accessories and helpers forward of these mischifes, being allured hereunto by their wicked lovers?

Seeing then this worldly beauty hath in it no worth or excellency, but is altogether unprofitable, yea hurtful and pernicious, both to them that excel in it, and to those that are near unto them: let us wean our hearts from the love of this vanity, and learn to contemn and despise it both in our selves and others; and if we will needs be enamored with beautiful objects, let us fixe our hearts upon God, who is not only beautiful, but beauty it self, and so infinite in this and all other perfections, that all the beauty of all the creatures in heaven and earth is but as a small spark in comparison of the glorious brightness of this Sun: and therefore let the beauty of the creatures serve but as a scale, whereby our meditations may ascend to contemplate the infinite beauty of the Creator: for neglect of which use of the creatures excellencies, the Author of the book of Wisdom condemneth men: Surely (saith he) all men are vain by nature, and are ignorant of God, and could not know him that is, by the good things that are seen, neither consider by the works the work-master, &c. though they had such pleasure in their beauty, &c. yet should they have known, how much more excellent he is that made them; for the first author of beauty hath created these things.

And if we will needs be in love with anything in our selves, let us place our chief affection next unto God upon our soul, as being in it self much more excellent in beauty then our bodies, & the cause also of all bodily beauty; for according as the soul is affected, so is the beauty of the body increased or abated: if the mind be merry, the face is beautified with a cheerful countenance; if touched with grief and sorrow, presently all outward beauty vanisheth: if the mind be terrified and affrighted, presently this astonishment appeareth in the gastly palenes of the visage; if it be in peace and quietness, then the face also is pleasant and amiable; if the mind be affected with envy, it maketh the body and face lean and wan; if with love which is honest and moderate, it maketh the face also to look with a lovely sweetness; if the mind be enraged, the look also is furious, if well pleased, contentment appeareth in the very countenance; if the soul be adorned with modesty, it will show it self in the bashfulness of the look, but if it be impudent, the face also is bold and shameless: so that the chief beauty of the body is derived from the soul, and hereof it is that many have no gracefulnesse in their countenance, who have no blemish in their face, nor imperfection in their favor; and contrariwise, that many who have little excellency either in their favor or complexion, do nevertheless exceed in a lovely gracefulnesse, which they have not from the body, but from some secret operation of the soul: but most clearly this appeareth in the union and separation of the soul and body; for whilst they are joined together their beauty also flourisheth and continueth; but no sooner are they divided, and the body parted from the soul, then the beauty also is parted from the body, so that that face which not an hour ago was admired and loved for beauty and excellency, is now abhorred and loathed forvglines and deformity. And therefore seeing the body hath nothing but what it borroweth, and only yieldeth a place or room wherein the soul may show forth his excellencies: let us not dote upon this bodily beauty, but set our hearts and affections on the inward beauty of the soul, laboring more and more to adorn it with virtue and God's sanctifying graces, which will not fade and perish, that so also we may attain unto the fruition of that eternal beauty and goodness, which will bring with it fullness of joy and happiness, that shall endure for evermore.

CHAP. XIIII.

Of the vanity and wickedness of painting the face.

ANd thus have I shown that worldly beauty is to be contemned of Christians, and the reasons which may induce them to despise it: I will add something of the counterfeit thereof, painting and colouring of the face, commonly used by vain women, that hereby they may get the praise of beauty by their art, which nature hath denied unto them. The which is not like the other, evil only in regard of abuse, but utterly unlawful, wicked and abominable in it own nature, and in the general practice thereof; as offending not only against the law of God, but also the light of nature; seeing they who have not a dram of grace, nor a spark of true knowledge, do brand it with the note of ignominy and reproach wheresoever it is discovered; yea even those who practice it do condemn it in their own consciences, and would be much ashamed (if long custom hath not made them impudent) to be taken with the fact. But that all Christians may be moved to detest and abhor this wicked practice; let them consider that God is not the author of this beauty, but the devil himself, who bringeth the works of God into disgrace, not only by counterfeiting them, but by laboring to excel them. With this accordeth the judgment of that godly Father, and blessed martyr Cyprian, who thinketh that when the wicked angels (professing • oue to lewd women that they might destroy them) abused their bodies to filthiness, for the hire and wages of their wickedness, they taught and instructed them in this art of painting; and thereof inferreth, that these painted parts are not of God's making, but of the devils staining and corrupting; now what impiety is this in those who profess Christianity, that being formed by God, they should seek to be reformed and perfected by the devil? To the same purpose Tertullian saith, that the devil hath certainly devised these arts, that he might in us oppose himself against God. And affirmeth that to be God's work which is borne, and that the devils which is counterfeited: and what hellish wickedness is this, to ad unto God's works the devils arts and ornaments? our servants borrow not from our foes, the soldier desireth nothing from the enemies of his chief commander; and shall a Christian desire help of that wicked one, who is God's and their professed enemy?

Again, let them consider, that as it hath an evil author, so it is in it self evil, as springing from the root of sin, and bringing forth abundance of these cursed fruits. The root from which it springeth, is sometimes pride, which moveth them, when they cannot match others in natural beauty, to use these artificial helps, that thereby they may excel them in that which is counterfeit. And sometime it springeth from lust, and the inward uncleanness of the heart, which moveth them to use these inveigling arts, that by seeming more beautiful then they are, they may ensnare the affections of those who look upon them. And as it is bred of these cursed parents, so itself is exceeding fruitful in bringing forth the impious offspring of manifold sins committed both against God, their neighbor and themselves. Against God they offend; by presuming to adulterate his work, and by taking upon them to amend that, which, (as they suppose) he hath made amiss; for they secretly reprehend the workman, when they are displeased with his work, and seem to task him for want of wisdom and cunning, when they take upon them to correct and make better that which he hath left vnperfected. To this purpose is that of Cyprian: God saith, Let us make man according to our image and similitude, and dare any presume to change and alter that which God hath made? In so doing, they offer violence to God, when as they strive to reform, and transform that which he hath formed; for that which is borne, is the work of God, and that which is changed, the work of the devil. If a skillful painter, having cunninglie limb'd the portrature of a man's body, and seeing another take upon him to mend his workmanship, would be moved to anger, and think himself much injured; doest thou think to go unpunished for thy rash boldness, in presuming to amend the work of God?

They offend also against men, by deceiving and abusing them, making them to admire a painted picture, instead of the work of God; and so notable is this cozenage, that in the Latin phrase, they are said to color or paint, who by their words or actions deceive another, and to use no painting or colouring, who deal ingenuouslie, truly, and in simplicity. But much more do they sin against them, whilst by these devilish arts counterfeiting beauty, they inflame the hearts of those, who behold them, with filthy and unlawful lusts; the which was (as I take it) the chief cause why Satan invented it, and wicked women practice it. And hence it is, that one calleth this painting, and counterfeit beauty, the fire of youth, the fuel of lust, and the sign which showeth where an unchaste heart dwelleth.

But most of all do they, who use this art, wrong themselves, and sin against their own bodies and souls: for if they offer great injury to their friends, who when they come into company, are ashamed of them; then much more do they thus offend, who are ashamed of themselves? and therefore being displeased with their own color and countenance, like players, they come disguised in the similitude of other persons, and for want of a better, they act their part in the habit of an harlot. Now what is this but unnaturally to deny themselves, and to thrust (as it were) another into their own place? what is it but to make themselves counterfeit idols, that unto them lust may offer the sacrifices of uncleanness? what is it, but to expose themselves to the scorn and laughter of those, who having seen their glorious beauty which they counterfeited, shall afterwards happen to see them in their own complexion and natural foulness; like a Player, who having acted a kingly part, and put off all his gorgeous ornaments, doth now appear in his own person and attire; saving that herein it is much more absurd, in that they profess this disguising, and these dissemble it, desiring that it should be taken in good earnest, which the other do in jest to make sport.

Again, whilst they labor to attain unto this counterfeit complexion, they lose that true beauty which they have by nature; for with their medicines and minerals which they use to this purpose, they make their color pale and wan, they wrinkle the face, yea, oftentimes poison the skin, and dim the eiesight, and so ouergreedily seeking false beauty, they get true deformity, and make themselves loathsome indeed, that they may appear beautiful in show. And yet this is but the least part of their loss: for as they blemish their skin, so they blot and disgrace their names, whilst following the practice of harlots, they deservedly gain for all their labor, their reputation; and to be ranged and esteemed in their fellowship, whose manners they imitate. For this outward painting of these earthly houses, maketh men think that they are to be let; and by hanging out this sign of lust, they seem to invite customers, and to offer their honesty to the sale at easy rates. Of which fault, though some may be free, (as falling into this folly by the example of others, and through the corruption of the times) yet few or none escape just jealousy and suspicion; (and Christians should avoid not only evil, but the appearance thereof) for who▪ would buy this vain beauty with the hazard of their souls, but they, who mind to sell that which they have thus dearly bought, when they have fit occasion? Neither in truth is it likely that they will long stand firmly upon this slippery ground; but using the means, will come to the end, and (as one saith) having adulterated their face, they will soon after think of adultering their chastity, and defiling their bodies.

Finally, as they disgrace their names, so also their profession of religion, whilst professing themselves the members of Christ, they behave themselves like the limbs of Satan. For what a shame is this, that there should be no difference between a Christian, and a Pagan, a matron and a strumpet, the spouse of Christ, and a filthy harlot, between one that professeth her self, bought with the precious blood of Christ, and another, that is sold over to work wickedness, and is branded with y e mark of impiety to acknowledge the sale? but that both alike should use the same light habit and attire, and the same devilish arts to commend themselves by a false beauty? The best beauty of a Christian woman is modesty and shamefastness, and their best ornament is simplicity, and humility; but how far are they from simplicity and truth, who lie and dissemble, even when they say nothing▪ speaking in a real language falsehood and dissimulation, even with their very countenance, to as many as look upon them? unless they think that only verbal untruth is forbidden, and actual falsehood permitted; or that it is a greater fault to dissemble in speeches, then to deceive in deeds and actions. And how far are they from this Christian humility, who rather then they will not show their pride, vaunt themselves of a counterfeit beauty, and for want of better matter, grow high in their own conceit, because they have this false shadow of true beauty, which indeed is it self but a shadow, in respect of any substantial good? How far are they from that grave decency, which the Apostle requireth in Christian matrons, seeing they cannot content themselves with gold, precious jewels, and broidred hair, unless they also adorn their heads with the spoils of the dead, and grace themselves with a graceless and whorish beauty? But let such know, that they deceive themselves with a title of Christianity, seeing they deny the truth thereof in their lives; and that howsoever they adorn themselves with the profession of Christians, yet (as one saith) they can never put on the true garment Christ Jesus: neither will the oil of his sanctifying graces, and these beautifying waters, and mineral dust ever mix together.

But here some will say, that for themselves they take no great delight in these practices, but that they use them to please their husbands, that by giving them contentment, they may retain their love and affection; and appropriating it wholly to themselves, may preserve them from the love of strange women. For answering whereof, let such know, that they ought not to please men by displeasing God; and therefore though it could be imagined that any man is so silly and destitute of understanding, that he would have his wife, whom he desires to keep honest, to use the qualities and conditions of an harlot, yet she should not give him contentment, by burthening her soul with a known sin. Neither can it be imagined that hereby they can wind themselves into their husbands love, or preserve him from unlawful lusts; for if neither the fear of God, nor the terror of his judgments, death, hell, and condemnation, nor yet the punishment inflicted by human laws, and the danger of falling hereby into innumerable evils, will deliver him from following these courses; nor finally the love of God and his sweet promises will allure them to the performance of his duty; then how can it be imagined, that he should be enticed with a painted vizard to embrace this conjugal love, or be preserved from strange lusts with a false and counterfeit beauty? Yea contrariwise, let them rest assured that they make themselves hereby loathsome to their husbands, when as these artificial supplies put them in mind of their natural defects, and this counterfeit beauty, of that real deformity which it hideth; like a rotten post which is painted, and gilded over to make a show. And therefore (as one saith) they take a foolish course in seeking to approve themselves to their husbands judgment, by disapprouing them in their own; and to think to please others, when as being helped with self love they cannot please themselves; for if they thought nothing wanting, they would not seek by such means to make a supply; if they did not think themselves deformed, they would never seek grace from a false beauty. If then thou wouldest have thy husband esteem thee, observe rather a sober gravity, then affect a counterfeit beauty; and deck thy mind with the ornaments of virtue, humility, meekness, conjugal love, fidelity, chastity, modesty and the rest, which being permanent and unchangeable, will make his love also constant and perpetual: and teach him not with these deceitful arts to tie his love to the beauty of the face, lest being accustomed for this cause to affect and love, he be taken with the beauty of an harlot, when he findeth it more excellent. Whereas if thou inurest him to love in thee virtue, good qualities, modesty and sobriety, he will not easily be ensnared by the adulteress, seeing she hath no such baits to allure his love. Finally, do not teach him to be willingly deceived, with wanton laughter, and with a nice and affected gate; for so shalt thou but minister unto him weapons, the point whereof may be turned against thyself; but rather seek that he may take delight in chastity, modesty, and sobriety, and so shall he have armor of proof to defend and preserve him from the encounters of an harlot.

CHAP. XV.

That bodily strength is not much to be esteemed, as being of small worth and excellency.

ANd thus have I spoken of those worldly temptations, which are grounded upon beauty. Now we are to speak of those which arise from strength and health, both which are in themselves the good blessings of God, whereby we are the better enabled to serve him in all good duties; for in them our first parents excelled in the state of innocence, and we also shall much excel them in the state of glory; for our bodies are sown in corruption, but they shall rise in vncorruption, they are sown in weakness, but they shall be raised in power, as the Apostle telleth us; and therefore being the gifts of God, wherewith he most enriched us in the state of innocence, and will crown us in the state of glory, they must needs be good in their own nature, and to those who have a right use of them. But yet through the malice of our spiritual enemies these gifts of God (like all other benefits of prosperity) are unto us the grounds of their temptations, wherewith they draw us unto sin; and their nature being infected with our corruption, they are oftentimes abused unto evil; as when having them we glory in them, or prefer them before spiritual graces, and the means of eternal glory; or finally, when as by them we are hindered in the course of godliness, or furthered and strengthened in the way of wickedness. And therefore in the next place we are to arm the Christian, y t he may not be overcome of his own strength, & that his health be not unto him the means of bringing him to death eternal. But I shall not need to speak much of this▪ seeing that armor which was brought out to defend us against the assaults of worldly beauty, may by the wise reader be easily fitted against these encounters also; and seeing also this decrepit age of the world (which now seemeth almost quite abandoned of that strength and vigorous health wherein the former ages have excelled; and to be fully replenished with all manner of infirmities, sickness, and weakness) needeth not so much to be confirmed and preserved against the temptations which are grounded on this lionlike strength, as against those which arise from serp • ntine subtlety, and foxlike wiliness.

And yet because strength is no more abated, then pride increased; and men are apt to glory in these things, though nothing in themselves, yet when being compared they exceed others of our own times; it shall not be amiss to use briefly some reasons whereby we may be preserved against these temptations. And first concerning strength (under which I also comprehend, activity, nimblenes, swiftness, and such like esteemable properties of the body) we are not, as the Lord exhorteth us, to glory in it; nor overweening the worth of it, to prefer it before things of much better value; because being thus compared, it is of no great excellency, and unto us oftentimes unprofitable, and sometimes also hurtful and inconvenient. It is of no great worth, seeing the Lord himself doth little esteem it: for as Elihu saith, he regardeth not them that excel in strength: and as the Psalmist speaketh, he hath no pleasure in the strength of an horse, neither delighteth he in the legs of man. And therefore he maketh this also one of his common gifts, which he giveth to the reprobate, as well as to the elect, and unto beasts (and that in far greater measure) as well as unto men. How vain therefore are those who are proud of such base vanities? wherein many wicked men match them, and many beasts do far excel them; how little good have they in them, when they are fain to glory in that, in which when they have attained unto the greatest measure which possibility encourageth them to desire, yet they come far short of giants among men, and of the horse, bull, lion, and many other among the brutish creatures? To this purpose Chrysostom demandeth; Art thou strong (saith he) and art thou therefore proud? why the thing wherein thou gloriest is base, for the lion is hardier then thou, and the bore stronger; yea robbers, thieves, and ruffians, and thine own servants herein excel thee, and doest thou think this a thing esteemeable or praise worthy? The like also may be said, of nimblenes, activity, and swiftness. For when in nimblenes and activity thou exceedest all men, yet an ape doth far surpass thee; and though thou couldest run as swiftly as Asahel, yet the silly Hare would far outstrip thee. Seeing therefore God hath vouchsafed thee the honor of a man, glory not in that wherein the beasts excel thee, and seeing he hath made thee a Christian, abuse not so much the worth of thine own excellencies, as (setting aside all thy better parts) to be proud of that wherein Pagans and Heathens have overmatched thee. But (as one saith) when thou hast this strength, use it whilst it is present; and when it is absent, never much desire it.

Again, let us consider that if it were of any worth and excellency, yet it is not much to be esteemed, because it is momentary, and of such short continuance; for oftentimes it is by a weeks sickness weakened and impaired, even in the prime of youth, and so forsaketh us, as soon as it hath but saluted us, as though it had only come to take leave: our youthful years and perfect age remaining as weak and decrepit, as if we had continued the time of the • ongest liver. But say that sickness spareth us, yet as old age approacheth, strength decreaseth, after which death hasteneth, which doth wholly abolish it, making the strongest giant & the weakest wretch both alike. Consider further, that this huge strength of the body, is commonly joined with great weakness of the mind; and where there is the greatest bone, there usually is the least wisdom and understanding. In which respect Themistocles compared the Eretrienses, a people more strong then wise, to the Swordfish, which hath a weapon but wants a heart. Neither doth it help to furnish the mind with any virtues, or maketh it more ready to any virtuous actions; but as those trees which are most great and strong, are commonly most unfruitful; so oftentimes those who excel in strength, are most barren in bearing the fruits of virtue, and least forward in such actions as savor of goodness. Nor doth this bodily strength assist the soul in moderating of our affections, and in over-ruling of our passions; it doth not help to asswage anger, to bridle lust, or to stop our course, when we run to take revenge; yea contrariwise being abused by our corruptions, it pricketh forward our rage with the spurs of armed fury; it maketh men more able slaves to their own filthiness, and instead of stopping us in revengeful courses, it rather hasteth us forward with headlong swiftness, and putteth a sword of violence into our hands, whereby we may not only requite old injuries, but also revenge appearances of wrongs with extreme cruelty. Yea it not only encourageth those that have confidence in their own strength, without reason or conscience, to oppress and tyrannically to tread under foot those whom they find themselves able to overmatch; but so puffeth them up in pride in regard of their own abilities, that they are ready with desperate fury to make war against heaven, and having gotten the victory over men, to set upon and encounter God himself. As appeareth in the example of that mighty Nimrod and his associates; and in Goliath, who not only insulted over all Saul's army in confidence of his own strength, but also was at defiance with God himself, and railed on the holy one of Israel.

Finally, let us consider that this vain strength wherein men trust, cannot deliver them from those innumerable dangers and evils unto which our frail life is daily subject: for as the Psalmist saith, The King is not saved by the multitude of an host, neither is the mighty man delivered by his great strength: it cannot defend them from the judgments of God in the day of his visitation, no • from the furious assaults of their spiritual enemies when they encounter them: it cannot keep away sicknesses and diseases, much less deliver them from the power of death: yea rather it exposes men to danger, their strength ministering unto them more encouragement and boldness to run into perils, then power and ability to escape or overcome them; for seldom is there any so strong, but that at one time or other he meets with one as able as himself; and though there be none to match him, yet (like Milo ) he may be catched in his own trap, and his own strength may be the cause of his ruin, whilst his pride maketh him to undergo a greater burden then he is able to bear, & to attempt matters which are above human power to accomplish and perform. And therefore seeing this bodily strength is vain and momentary, unprofitable, and oftentimes hurtful and dangerous: let us not glory in it, nor too much value and esteem it, but rather let us desire to be powerful in the inner man, and to wax stronger in all virtues and spiritual graces; but especially let us carefully desire to be strengthened with the power of God's might, whereby (as the Apostle speaketh) we shall be enabled to do all things, and to stand manfully in the day of battle against all the cruel assaults of our spiritual enemies, with assured hope of victory: which will easily overcome us notwithstanding our bodily strength, if this spiritual power and secret virtue of God's spirit do fail and forsake us in the time of trial.

CHAP. XVI.

That bodily health is but of small worth and excellency.

ANd thus much concerning bodily strength. The like also may be said of health, which in it own nature is the good blessing of God, and a notable help to those that use it well, for the better performance of all good duties: in which respect the Son of Sirach saith, That health and strength are above gold, & a whole body above infinite treasure, there is no riches above a sound body, & no joy above the joy of the heart. Yea in truth there is scarce any earthly blessing to be compared with it, seeing it much lessens all our sorrows and afflictions, and sweeteneth all other comforts and worldly benefits, which being severed from it, become tedious & loathsome. Howbe it this blessing of God through our corruption is continually subject to great abuse, as when we esteem it above God's spiritual graces, and the health of our souls, and do set our hearts so upon it, as that we will not stick to use wicked and unlawful means, to preserve it whilst we have it, or recover it when we want it; or finally, when thereby we are not furthered in the service of God, and in all good and Christian duties. For howsoever whilst we have it, we are with all thankfulness to esteem it, as being a great blessing of God; and when we want it, to desire it moderately, and to use all good means for the recovery of it: yet when it cometh in comparison of God's sanctifying gifts, or the spiritual health of the soul, which is accompanied with eternal life, it is to be contemned and despised, as being light, vain, and of no value.

To which purpose let us consider, that howsoever health be good, yet it is but a common good, which the Lord imparteth to the wicked, as well as to the godly: and therefore (as one saith) we are not to esteem bodily health a great good, which even wicked men also enjoy: and oftentimes in a far greater measure then God's dearest servants: for as the Psalmist observed, The wicked are lusty and strong, they are not in trouble as other men, neither are plagued with other men, their eyes stand out with fatness, and they have more then heart can wish. Yea it is communicated unto the brute beasts, many of which enjoy it longer, and in a much more perfect and excellent manner then man doth. To which purpose one saith, Why do ye wonder because these men enjoy health, when as ye hear the Psalmist saying, O Lord thou makest whole, or conseruest men and beasts? that men might not wax proud because they have temporal health, the beasts are joined with them: why therefore doest thou rejoice O man because of health, seeing this benefit is common to thee with thine asse. &c, and therefore rest not in this, but rather seek to obtain the special benefits which are promised to the sons of men: for to what purpose serve reason and the excellent wit of man, if he attain unto nothing better then that which is common to him with the beasts?

Again, how worthless and void of excellency this bodily health is, it may appear, first, in that it is momentary and uncertain; for even when it is at the height, every trifling accident doth overthrow it; too much heat, or too much cold, want of nourishment or a little excess, overmuch labor or too much ease, besides a thousand secret and inward causes, overturn health and make way for sickness and diseases. In which respect one saith, that this which we usually call health of the body, is in truth sickness; seeing ease it self is sufficient to bring it into a consumption, and labor also doth cause it to fail: being spent with fasting, it is refreshed with meat, that it may continue, and being tired and wasted with overmuch eating, it is relieved with abstinence, that it may grow stronger: the body is washed with water, that it may not be over dry, and then wiped with clothes, that it may not be too much moistened and softened; it is refreshed with labor, that it may not grow sluggish with case; and cherished with rest, that it may not sink under the burden of labor; it is wearied with watching, and repaired with sleep, and being oppressed with too much sleep, this sluggishness is shaken off with watchfulness, lest it should be spent and wearied more with rest then with it labor. It is covered with clothes, that it may not feel the injuries of the weather, and fainting with overmuch heat, it is refreshed with the fanning of the cool air. And having found troubles and griefs in that wherein it thought to have avoided them, being sore wounded (as I may say) it languisheth, and waxeth weaker with the very medicine, that should have cured it. Though therefore feauers be absent, and griefs of body cease, even our very health is no better then a sickness, unto which necessity of cure is never wanting: for look how many helps and comforts we seek out for the use of life, even so many medicines do we find to free us from diseases; and oftentimes the salve it self turneth to a wound; because using an excellent remedy a little too long, we are much impaired by that, which we provided for our cure. To the same purpose another saith, that that which is called the health of this life, to them that understand it aright, and do compare it with that which we shall enjoy in our eternal rest, it is not esteemed worthy the name of health. For if we do not eat, hunger vexeth us, and what is this hunger, but a natural disease? because nature it self by God's just vengeance is made unto us a punishment; and that which to the first man was punishment, is unto us turned into nature, &c.

Secondly, it is most imperfect, our whole life being like a continual ague, which, every second or third day, interchangeth health with sickness; neither is there any so strong and healthie, that hath not some griefs and infirmities which often vex him; although the pleasures and businesses of the world give him not leisure to take great notice of them; and the youth and strength of his body doth enable him to bear his burden with more ease and cheerfulness. Or though it should be granted, that a man were quite free from all these bodily infirmities; yet if he hath many diseases in his soul, he cannot be said to have any perfection of health, when as his best part is thus affected: for as it were ridiculous, if a man should glory in his health, because he is sound in his outward limbs, when in the mean time he hath the megrim in his head, the consumption in his lungs, and incurable diseases about his heart, and other chief and vital parts; so is it no less absurd to be proud of our bodily health, when as our souls which are the chief part of man, and the life of all the rest, are desperately sick in the diseases of sin. For what is this, but to have a fair skin, and sick heart, a beautiful outside, full and fair, and within, a desperate dropsy, or irrecoverable pleurisie? like unto an apple, which is fair to the eye, and rotten at the core. But so long as we carry about with us the old man, and dwell in these houses of clay, we are continually subject to these diseases of the soul, and will we nill we, we shall often wound our consciences, and make our selves sick with sin; the which our bodily health is so far off from helping and curing, that oftentimes it occasioneth, and most commonly increaseth these spiritual diseases; in regard whereof one saith, a sick mind dwelleth nowhere worse then in a sound body. And therefore little cause have we to brag of this bodily health, being in it self vain, frail and imperfect, and besides always accompanied with the souls sickness, which is so dangerous and grievous, that nothing can cure it but the blood of Christ.

But as this bodily health is not much to be esteemed, in respect that it bringeth unto us little good; so much less in regard, that through our corruption, it is often the cause of much hurt; for who seeth not, that where there is the most healthful body, there commonly is the sickest soul? who seeth not great difference between them, who lie in their sick beds, and those whose health is never impaired with any dangerous sickness? Yea, who findeth not great dissimilitude between himself being sick, and himself enjoining perfect health? how devout he is then, how fearful to offend God, how watchful over his ways, how ready he is to cal himself to a reckoning, that he may set things straight between God and himself. And contrariwise, how negligent he is now, how hard hearted and carnally secure, putting away from him the evil day, and together with it the day of repentance; presuming upon his health and strength, and thinking that he may have time enough hereafter to repent, and make even his reckonings with God. Whereby it appeareth, that the health of the body, is oftentimes a cause of the souls sickness; even as contrariwise, the bodies sickness is often a means of the souls recovery, and seldom shall we find them both in any great measure in the same man; unless the corruptions which usually attend upon health, be purged away with some other bitter potion of affliction. To which purpose one saith, that God foreseeing that some would fall through the abuse of their health into sin, doth correct them for their profit with weakness of body, that they may not offend; and maketh it more profitable unto them to he broken with griefs to their salvation, then to remain in health to their condemnation. For that health is pernicious which leadeth to disobedience, even as that sickness is wholesome, which by God's correction, doth break and humble the hardness of the heart. Finally, nothing more then this bodily health doth nail men's hearts to the earth, or make them more in love with the world, and worldly vanities, nothing more causeth men to give themselves over to voluptuous pleasures; from which weakness and infirmity weaneth them; which being entertained, like unthankful guests, thrust out of the doors their host that gave them their best welcome; for as nothing more easily moveth us to admit and embrace these voluptuous pleasures of the flesh, then bodily health, so nothing more impaires, and banisheth health then they, when they are entertained. And therefore seeing this bodily health through our abuse, doth more often hurt, then help us in our spiritual estate; and doth much more weaken the soul, then strengthen the body; let us not too much dote on it whilst we have it, nor much bewail our loss, when it is taken from us; but seeing it is so subject to abuse, let us keep a special watch over our selves whilst we enjoy it, that we may so use it, that God who gave it, may be more glorified and better served, & we who have it, may be helped forward in all good duties, and grow more & more in grace, and in the assurance of our salvation. For otherwise it will rather be a curse unto us then a blessing, which we were much better profitably to want, then so hurtfully to enjoy. And (as one saith) let us being in health be admonished, that we so use this bodily health, as that it may further the spiritual health of our souls, lest perverting the benefit of our health to the practice of wickedness, we be made worse by God's gift; and so receive more grievous punishments hereafter, the less we have feared to abuse so bountiful blessings of God unto sin.

CHAP. XVII.

That society and near familiarity with wicked worldlings is to be shunned and avoided.

ANd thus much concerning such worldly temptations, as have their ground and foundation on something which is in our selves. Now it followeth that I entreat of such, as are caused and occasioned by somewhat that is without us; for as the world, and the prince thereof seek to overcome us, by causing our selves to betray our selves, and to become the instruments of our own ruin; so if they fail of this, then they busilie muster against us foreign forces, and with them besiege the fort of our souls, that so they may sack and spoil us of all spiritual graces, and may lead us captive to destruction. Now these forces consist either in the persons of worldlings themselves, or in worldly things, which they use as their baits and allurements, wherewith they entice us unto sin. In the former respect the world tempteth us, when it draweth us into the fellowship and society, or near familiarity, and inward friendship of wicked men, that being corrupted with their company and friendship, we may either be hindered in our course of godliness, or allured to go with them in the broad way of sin, that bringeth to destruction:

Which temptation that we may overcome, let us arm our selves against it; and lest we should reject the good with the evil, in the first place let us consider in what respects society with worldlings is permitted as lawful, and how it is condemned as unlawful and evil, that so neither going aside on the right hand, nor on the left, we • may hold on in that straight way which the word of God prescribeth unto us. For the former we are to know, that not all manner of society with wicked men is forbidden, nor yet to almen: For (as one saith) he must go into the solitary deserts, who will live only with those who are innocent. And the Apostle telleth us, that if we will not at all come into the company of fornicators of this world, or with the covetous, or with extortioners, or with idolaters, we must then leave the world also. And therefore we must not follow the foolish dotage of Popish Hermits and Anchorists, who make it a high degree of their perfection to live alone, and to sequester themselves from all society of men; for as the Heathen man could say, he that will content himself with himself, and leave the company of all others, had need to be either a God, whom none can mend, or a savage beast, who hateth human fellowship, and will not come near them, unless it be to destroy or hurt them.

It is lawful then in some cases to keep company with wicked worldlings. As for example, when human society, and common civility doth require it; neither is it possible to live in a common wealth, unless we observe the rules of civility, and perform mutual duties of citizens, and neighbors one to another, whether they be professors of religion, or but mere worldlings. For without this, not only all trading, buying, selling, and such other commerce, wherewith the Common wealth is maintained and preserved, decayeth, and quite ceaseth; but even duties required necessarily to the preserving of life, and of our being in the world, should also be neglected. As then every man ought in the time of a common plague, to preserve his health, by keeping himself from coming amongst infected persons; and yet in some cases, his coming near them is nor only lawful, but also necessary, as to quench a fire, to help a woman in her labor and childbirth, and to minister unto them such necessaries, as may preserve their lives; so is it lawful in these, and such like cases to come into the company of those who are spiritually infected with the plague of sin. But the company of wicked men is to be avoided, in respect of near friendship and familiar conversation, when as we take delight to frequent their company, as it were, of our own choice, neither civil conversation, nor human necessity urging us thereunto. To this purpose one saith, that we ought to flee the company of wicked men, in respect of private fellowship, and not in respect of public communion; and that rather with our hearts and affections, then with our bodies and outward actions. And this is that familiar acquaintance which good Jehoshaphat had with Ahab, Ahaziah, and the rest of that family, for which he is so often taxed and censured in the book of God.

But as it is lawful for all men in some cases, to come into the company of wicked worldlings, so for some men especially more frequently, namely such as having a calling of God hereunto, are furnished also with such a measure of grace, knowledge, and sanctification, that they may justly conceive more hope of converting them unto God, then there is fear that the other should pervert and corrupt them with sin; if withal in sincerity & uprightness of heart they propound unto themselves this as their chief & main end, & not worldly & sinister respects. For as it is lawful, yea laudable, for the Physicians of the body, to frequent the company of them who are sick of infectious and contagious diseases, that they may cure and recover them, especially when as they do not go armed only with their desperate boldness, but use good preservatives and wholesome means, to prevent and repel the infection; so also it is lawful for the spiritual Physicians of the soul, to come into the company of those who are sick of the leprosy of sin, and the plague of a scandalous life, if they use the good means of meditation, prayer, and such other wholesome preservatives, whereby they may be kept sound from the tainture of this spiritual infection. And for this we have our Savior Christ himself for our president, who being the Physician of our souls, frequented the company of publicans and sinners, who had most need of his help. For howsoever it is not so fit for us, as it was for him, to come into such company, because he was free from sin, and from the tainture of all corruption, and therefore needed no preservatives, but what he had in himself; and also because through the purity of his nature he was able purely, and without any worldliness and wickedness, to propound those ends of doing others good, and of saving them from their sins; whereas we being full of the corrupt humors of sin, and of the seeds of all wickedness, are apt to receive the outward infection; neither can we purely without the mixture of our corruption, propound such good ends to our works and actions; yet seeing it was done by our Savior Christ, it is not absolutely unlawful in us; so that we endeavor to do it in his manner, and to the same ends, using all good means to preserve our selves from hurt, whilst we labor after others good. For seeing by the rule of charity we are bound to love our neighbors as our selves, it followeth that we may lawfully hazard a slip or foil (in the mean time using all good means whereby we may be enabled to stand upright) if we have any hope that by our help our brother may be pulled back from the gulf of destruction whereinto he is falling. Howbeit in this case circumspection is to be used, lest whilst we labor to raise others up, we our selves do catch a downfall, and whilst we endeavor to cure their diseases, we our selves be tainted and infected with their contagion. For such is our proneness to fall into this sickness of the soul, that unless we use all good preservatives, they will not be bettered, and we shall become much worse, and bring our selves into grievous, but yet vnpitied, diseases. For as the son of Sirach saith, who will have pity of the charmer that is stung of the serpent? or of such as come near the beasts (to • ame their wildness?) so is it with him that keepeth company with a wicked man, and wrappeth himself in his sins.

And thus have I shown in what cases the company of worldly and wicked men is lawful and warrantable; whereby also it is easy to gather in what respect it is unlawful and condemned; namely, when it is usual and familiar, voluntary and not of any necessity, or urgent occasion, rash and desperate, without using any means whereby we might be preserved from being corrupted by their society. And finally, when as we do not in uprightness of conscience, propound as our main end their spiritual good, and conversion unto God, but our own worldly ends; as for example, when we aim by our familiar acquaintance with them, at our own private profit and advantage, or at the satisfying of our own voluptuous pleasure, as when we delight in their sharpness of wit, merry conceits, and in their pleasing conversation; which oftentimes are baits to allure us to enter into, and ensnare our selves in the nets of perdition: for with this sweetness is mixed the poison of worldly profaneness, ribauldrie, blasphemy, and such like wicked discourses, all which being in their company we must needs hear, (unless we will stop our ears) and hearing must of necessity either be corrupted or offended. In which regard one admonisheth us to take careful heed, lest whilst by such company we desire to recreate our minds, we do not lose all harmony and concord of good works, because custom oftentimes doth incline nature.

In all which cases and respects, the company of worldlings is a notable temptation to draw us unto sin, and to hinder us in the course of virtue and godliness, and therefore is most carefully of all Christians to be shunned and avoided. To which purpose let us consider, first, that this society with the wicked is often forbidden, and condemned in the word of God. So the Wise man especially chargeth us not to keep company with drunkards, or with gluttons; and generally, neither to be envious against evil men, nor to desire to be in their company, because their hearts imagine destruction, and their lips speak mischief. And thus the Lord commandeth the Israelites to have no manner of society or friendship with the wicked nations, lest by their example and provocation they should be moved unto idolatry and sin. And the Apostle Paul willeth us in the name of the Lord, to come out from among wicked men, to separate our selves from them, and to touch no unclean thing; for if the touching of a thing unclean ceremonially defiled a man, how much more the familiar acquaintance of those, who are defiled with sin? But with greater care and circumspection are we charged to avoid the company of those who making profession of Christian religion, do disgrace the same with their wicked and ungodly lives and conversations, because of all other their society is most dangerous, their sins being more scandalous, and their example more forcible to allure us unto sin. If any (saith he) that is called a brother, be a fornicator or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one eat not. And thus he commandeth the Thessalonians, in the name of our Lord Jesus Christ, that they should w • thdraw themselves from every brother that walketh inordinately, and not after the instruction which he had received from him. And thus the voice from heaven crieth unto all the servants of God, to come out of the spiritual Babylon, that they be not partakers in her sins, and that they receive not of her plagues.

And as the Lord hath forbidden this society with the wicked; so also ha • e the Saints carefully avoided it. Thus David professeth, that he had not haunted with vain persons, neither kept company with the dissemblers; yea that he hated the assembly of the evil, and had not companied with the wicked: and when through his grievous persecutions he was forced whether he would or no to have this wicked fellowship, he grievously complaineth hereof, crying out; Woe is me that I remain in Meshech, and dwell in the tents of Kedar. Whose example let us learn to imitate, approving our selves to be true Israelites by our abhorring all fellowship with these filthy swine, who take delight to wallow themselves in the loathsome puddle of sin and wickedness. And to this end let us further consider, that there ought to be no communion or fellowship between the faithful and these worldly infidels: for as the Apostle saith, what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath the believer with the infidel? With which accordeth the saying of the Son of Sirach, All flesh (saith he) will resort to their like, and every man will keep company with such as he is himself: how can the Wolf agree with the Lamb? no more can the ungodly with the righteous. And to the same purpose another demandeth, What (saith he) hast thou to do with worldly men, or what commerce canst thou have with them? to what purpose doest thou desire to know with them the way of perdition, which they follow? If thou seekest for chastity, they have it not; if for faith, who is faithful among them, whom thou shouldest imitate? If thou seekest for Christ, he remaineth not in them, &c.

Secondly, let us cal to mind that this society with wicked worldlings doth bring unto us much hurt, as being the cause both of the evil of sin, and the evil of punishment; for it is a special means of the transgression of all God's law: and therefore the Prophet David being resolved to yield his obedience thereunto, saith, Away from me ye wicked, for I will keep the commandments of my God. Implying that there was no hope of yielding such obedience as he desired, until he had freed himself from wicked men's company. For this wicked society doth exceedingly corrupt and defile those that frequent it, like unto a gangrene, which having tainted one member, never resteth till it have run over the whole body; or like unto the spreading leprosy or plague, which beginning in one house proceedeth to another, until it have infected the greatest part of a town or city. In which respect the son of Sirach compareth wicked company to pitch, which by touching defileth us; and the Apostle, to leaven, a little whereof soureth the whole lump of dough: and by others wicked men in this regard are compared to scabbed sheep, one of which is enow to infect the whole flock; and to rotten apples, which taint and corrupt all the sound ones that lie about them: whereby it appeareth that it is a thing of great difficulty to converse with wicked men, and not to be tainted with their corruptions: for besides that they are apt to infect, we also are most apt to receive the infection, having the seeds of sin remaining in us, which are ready to spring and sprout up, when they are (as it were) watered with the breath of evil company: we are in our own nature prone to go down the hill of vice, how then shall we keep our selves from running headlong, when we are thrust forward with these wicked associates? In our selves we are sluggish in traveling the way of righteousness which leadeth to life eternal: and therefore what will become of us when these briars and thorns catch hold of us and hinder us? Surely they will either cause us to make a stand, and to proceed no further in our Christian race, or will scratch and rent us when we seek to break from them. So that it is a thing of great difficulty to continue doing well, amongst those who are evil; or not to be hindered in our course of godliness, when as wicked companions do as it were hang on our necks, and with all their power and policy labor to stay us. And this that wise Heathen observed in his own experience: I confess (saith he) mine own weakness: I never bring home those manners which I carried abroad; but something which I had well composed is disturbed and put out of order; some of those vices which I had put to flight, again return: and as it befalleth them that have been vexed with a long sickness, who remain still so weak, that they cannot without some danger come abroad into the open air; the same happeneth unto us, whose minds are somewhat recovered out of the tedious sickness of vice and sin: the conversation of the wicked multitude is a great enemy unto us, everyone being ready to commend unto us, or to thrust upon us some vice, or at least to taint and infect us therewith at unawares, &c. So that I always return home either more covetous, ambitious or voluptuous, yea more cruel and inhumane, because I have been amongst men. As therefore it is hard to dwell with a colliar and not be smutted, to have our conversation amongst thieves, and not, one time or other, to be robbed of our rich treasures: so and much more difficult it is to keep familiar company with wicked worldlings, and not to be collowed with their corruptions; to live amongst these spiritual thieves, and not to be spoiled of the riches of God's grace: in which respect they are so much more hurtful and penicious unto us, then thieves and robbers; as much as the soul exceedeth the body, and God's spiritual graces and heavenly joys which they steal from us, exceed in worth, earthly gold and momentary treasures, of which time will rob us, though thieves spare us.

And therefore seeing it is a thing of so great danger, to have our conversation among wicked worldlings, lest we should be tainted with their corruptions, let us be exceeding wary and careful in making choice of our company: and as one saith, let us be no more respective what we eat and drink, then amongst whom we eat and drink: for as unwholesome meats and drinks may poison the body, so ungodly company poison the soul, unless we be preserved with some sovereign antidots ministered unto us by God's word and holy Spirit: and seeing this is a strong temptation to draw us unto evil, let not us who daily pray that we may not be led into temptations, wittingly and willingly run into them. Neither let us, unless we have a calling hereunto, and be furnished and prepared with a great measure of grace and strength, presume upon our own abilities, and flatter our selves with a conceit, that we can by keeping them company draw them to virtue and goodness, and in the mean time receive no hurt, seeing it is much more likely, unless we be very skillful Physicians, that they should infect us, then that we should cure them: For (as one saith) this is the ordinary course of human affairs, that when the good and evil are joined together, the evil man is not made better by the good, but the good rather is corrupted by the evil.