The Christian Warfare Part 2

CHAP. XVIII.

That the company of the wicked is very dangerous, by reason of evil examples, and corrupt communication.

ANd thus have I shown the manifold evils, which come of frequenting wicked company. In the next place let us consider of some special means, whereby principally this society becometh unto us thus hurtful and pernicious; and these are either by their examples, or by their allurements and persuasions. For the first, the society of wicked worldlings is exceeding hurtful unto us, because thereby there are daily set before us examples of evil, whereby we are either allured to imitate and follow their wicked and ungodly practice, or at least, are much vexed and grieved, to see God so dishonored by their sins. In the former respect, look how many evil examples are before our eyes, and so many stumbling blocks are laid before our feet, to hinder us in our spiritual race, and to stop us in our way, as we are traveling to our heavenly country; and such is the corruption of our nature, that we need no other persuasions to draw us unto sin, for even the sight thereof is a bait sufficient to allure us to imitation. And hereof it is, that even the Heathen man reckoneth this as a chief cause of all our evils, because we live after the example of the multitude, and are not composed and ruled by reason, but are carried away with custom; and whereas if few should do it, we would not imitate them, when as many begin to do it, we follow for company, as though it were more honest, because it is more common; and so error, when as it is made public and customable, is esteemed of us in the place of truth. Whereby it appeareth, that seeing examples are admitted of us in place of rules and precepts, therefore the examples of wicked worldlings must needs be very powerful, both in weaning us from that which is good, and in alluring us unto evil. In the former respect one saith, that men oftentimes desire to hear God's word, but whilst they behold others contemptuouslie turning away their ears, they also neglect the saving hearing of the truth. And many also desire to rest contented, and to cease turmoiling in worldly business, and resolve not to subject themselves to earthly desires; but whilst they behold others by unquiet laboring to come forward in the world, and to be advanced unto riches and honors; being not as yet firm and well settled in the way of truth, by the evil example of others, they slide back into the way of wickedness. And as they enervate and weaken our good resolutions, so also they corrupt us with sin; in regard whereof one saith, that the tender mind which is unsettled in that which is right, is to be withdrawn from beholding the multitude; because we are prove to go with company; and even Socrates, Cato and Laelius, might change their mind, and be brought to alter their good resolution by the dissenting multitude; so unable is any of us, when as our disposition is best composed, to bear the assault of vices, when as they come against us strengthened with so great a troop. And if one example of luxuriousness or covetousness doth much hurt; if one delicate, nice and wanton companion doth by little and little weaken and effeminate us; if one rich neighbor doth kindle our concupiscence; and if a malicious companion doth rub off his rust, even upon him that is innocent and ingenuous, what think you will befall them, against whom combined wickedness doth make a common assault? As therefore those who have sound eyes, do carefully refrain looking upon theirs which are sore and bleared, because even by seeing them, a secret poison and infection is transmitted, whereby they also are tainted; and as men in time of the plague, do carefully make choice of their air and company, and avoid them who are infected, and have running sores upon them; so with no less care are we to avoid the sight of wicked examples, and the fellowship of such as are infected with the plague of willful and presumptuous sin, because a poison and infection secretly cometh from them (as from the crampfish to the hand of the angler) by the contagion whereof we also are tainted and infected. For sin▪ like the plague or leprosy, is of a spreading nature, going from one to another, until it have infected a whole country; and as a stone cast into a great water, troubleth not only that part into which it fell, but stirreth up certain circled wrinkles in the face or superficies of the water near about it, and these being moved, do also after the same manner move those parts which are contiguous the one to the other, till it extend to the very banks; so wicked suggestions being cast into the minds of worldlings, are thence produced into act, and so being made examplarie to those that are about them, do not rest there, but by contagion spread themselves over all the country. To which purpose one saith, that no man erreth to himself alone, but doth disperse and communicate his folly to his neighbors, and interchangeably receiveth the like from them. And therefore the vices of the people are in every particular man, because the people communicates them, and is made worse it self whilst it maketh others worse. It learneth ill things, and then teacheth them, and so wickedness groweth to a monstrous greatness, that being all cast into one heap, which everyone knoweth to be worst.

Now as these evil examples are in all very hurtful; so they are most pernicious when they are observed in superiors: for seldom do these tall cedars fall, but they beat down also all the low shrubs that stand about them. And thus do masters by their evil examples corrupt and poison their servants, parents children, Magistrates the people, Ministers their flocks, and most of all Princes their subjects, seeing all the country is ready, either for fear, or flattery, to conform it self to the example of their King; in regard whereof (one saith) that Princes actions stand for precepts, and their examples have the power of a law to draw their subjects to imitation.

But as these evil examples are very hurtful, as they corrupt us with sin, so also in nourishing pride and security, and in hindering of repentance; whilst comparing our selves with others, which have burst out into greater wickedness, we are ready through self-love to conceit our own excellencies; and so whilst we are wholly taken up in thinking how far we exceed them in virtue and goodness, we never think how far short we come of that which God requireth of us. To say nothing of that encouragement which men take unto themselves, of committing wickedness, when they see others do the like, and yet scape unpunished and flourish in the world. For as the Wise man saith, because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. And therefore seeing we are so greatly endangered with wicked society, by beholding their evil examples, let us carefully avoid them; or if at unawares we happen to come into such company, let us (as one exhorteth) be very watchful over our selves, that we do not suck in these enticing baits of sin, neither by our eyes, nor by our ears, lest by little and little we be inured to it, and lest certain figures and characters of those evils, which we have seen and heard, do remain still in our minds to our ruin and destruction. And because we cannot sufficiently with our own watchfulness, preserve our selves from being overtaken with this deceitfulness of sin, let us with David (having set a watch before our eyes and ears) desire the Lord that he will not suffer our hearts to be inclined unto evil, that we should commit wicked works with the men that work iniquity.

And thus it appeareth that evil examples of wicked worldlings are very hurtful and pernicious as they corrupt and infect us with sin: but though we were so preserved by God's spirit y ^t there were no danger of taking hurt by this contagion, yet many other evils are incident unto us, if we be daily beholders of these wicked examples. For being the children of God it must needs be grievous unto us to see our heavenly Father thus dishonored; being faithful servants of the great King of heaven and earth, it cannot choose but much vex and trouble us, when we see the glory of our Lord and master impeached by wicked miscreants; yea and seeing we are of the same flesh and blood with these worldly men, the workmanship of the same Creator, yea people of the same country, and as it were children borne by the same mother; it must needs afflict our souls with grief and bitter sorrow, when we behold them daily running on in a course, which will bring them to eternal destruction, both in their souls and bodies. And thus was righteous Lots soul grieved, when he saw the filthy conversation of the wicked Sodomites. For he being righteous and dwelling among them, in seeing and in hearing, vexed his righteous soul, from day today, with their unlawful deeds. And holy David professeth that his eyes gushed out with rivers of waters, and that his zeal even consumed him, because his enemies kept not God's law, but forgot his words. Yea thus our Savior Christ himself being conversant among the wicked Jews, mourned when he saw the hardness of their hearts.

Finally, by being with wicked men, and not doing as they do, nor following their examples, we do thereby exceedingly provoke their malice and hatred: for it is a sufficient quarrel for a wicked man against those y ^t fear God, if they be innocent, and seem to make conscience of those sins which they see them commit, because their abstinence from evil seemeth to proclaim their wickedness who do commit it, and awakeneth their sleeping consciences when as they are galled with their refusal. Whereby oftentimes it cometh to pass that the godly being spectators of these evil examples, and denying to join with them in their enormities, do not only thereby endanger their names to be branded with their obloquies reproaches, and disgraces, but also their persons to their violence and fury; as we may see in the example of Lot, who though he did in most loving and humble manner refuse to communicate with the Sodomites in their sins, yet so incensed them to rage hereby, that they would have laid violent hands upon him, had not God miraculously delivered him from their fury. And as it month them to hate us, so through our natural corruption we are ready to extend our hatred beyond it due limits, abhorring not only their sin, but their persons also. All which evils as they ought, so they may easily be avoided, if we will shun the society of wicked men, and frequent the company of the virtuous; for so shall we neither be allured nor grieved by their examples, nor yet nourish this open hostility between us, but may live like strangers one to another, seeing we cannot live as friends. To this purpose one saith, that if we be spectators of the evil conversation of wicked men, we must of necessity, either imitate or hate them; both which are to be avoided, lest thou shouldest either be like to wicked men, because they are many, or an enemy to many, because they are unlike: and therefore it is best for a man either to be conversant with himself, or to keep company with those who may better him, or that he may better.

And thus have I shown the manifold evils which come of wicked company, through their bad examples: unto which we may add the hurt which we are apt to receive by their speeches and communication. In which respect the society of wicked worldlings is dangerous and hurtful: first, in regard that by their speeches they corrupt us; for being either worldly or profane, and spent either about earthly things, as profits and preferments, or in vain mirth, ribauldry, filthiness, foolish jesting, and such like wicked discourses, it cometh to pass that by frequenting their company we become as worldly as they, having not only our hearts fast nailed to the earth, but our tongues tuned to the same key, uttering nothing but that which savoreth of the world and worldly vanities; or which is worse, being corrupted with their filthy communication, we in the end grow, if not to imitate, yet at least to like, or not so much to dislike them as we ought: for there is a secret poison in worldly and wicked speeches, which when they are admitted into our ears, infuseth it self into our minds, whereby they being corrupted, do taint also all our speeches and actions; of which the Apostle Paul warneth vsto take heed, Be not (saith he) deceived, evil words corrupt good manners: or if they do not thus corrupt us, then of necessity they do much vex and grieve us, when as we hear our heavenly Father thus dishonored, and see those, whose company we frequent, running swiftly the way to destruction and condemnation.

Secondly, the speeches and familiar communication of wicked worldlings, are hurtful and pernicious; as they are the devils spokesmen to woo our hearts from God, persuading, alluring and enticing us to withdraw from him all true obedience, by neglecting the duties which he requireth, or committing the vices which he hath forbidden: for we are to know that in this regard worldly men are very impudent, not sticking in plain terms to blow the trumpet of rebellion against God; and when they cannot catch us with their wicked company, nor allure us by their evil examples, they stay not here, but in direct speeches solicit the devils suite, either discouraging us from virtuous actions, by telling us that they are needless, or too troublesome, either that they will not stand with our credit, but traduce our names, and impeach our reputations, or that they are against our profit and preferment in the world, or else provoking and persuading, yea alluring and encouraging us to commit with them sin and wickedness by all manner of persuasions, enticing speeches, fair promises and kind usage: by which baits they labor to draw all who frequent their company into the snares of destruction and perdition. An example whereof we have in Putiphars wife, who laying aside all modesty, enticed Joseph unto sin; in the harlot alluring the young man to folly; and in wicked Ahab, who gave unto Jehoshaphat and his followers bountiful entertainment, that he might hereby entice him to go up against Ramoth Gilead. Against which persuasions and inveigling baits, the Wise man armeth us, saying, My son, if sinners do entice thee, consent thou not: If they say, come with us, we will lay wait for blood, and lie privily for the innocent without a cause, &c. We will find all precious riches, and fill our houses with spoil. Cast in thy lot among us, we will have one purse: my son walk not thou in the way with them, refrain thy foot from their path, &c.

The which counsel that we may follow with the greater care, let us consider that these temptations are exceeding dangerous; being urged by men in our own likeness under color of love, with pretence of our own profit and advantage; seeing the Orator which persuadeth, and the theme whereon he discourseth, are so pleasing and well accepted of our corrupt nature. But that we may resist such wicked allurements, let us know that they are but Sirens songs which entice to leap into the sea of destruction, and but the worlds enchantments, whereby conspiring with Satan, it laboreth to carry us swiftly unto hell; like unto that pleasing discourse used by the old serpent to our first parents, which promised to equal their estate with God's, but in truth made them in as bad case as the devil, had not the Lord in mercy delivered and restored them. And therefore let us stop our cares against these worldly allurements, whereby wicked men entice us unto sin, and like the devils aduocats persuade us to by the hazarding of our souls, to obtain worldly vanities; or rather let us, because we will not hear their bewitching tunes, abandon their company: for as one saith, We are in good forwardness towards the obtaining of our souls welfare, when as we leave the company of those who persuade unto wickedness, and go far off out of this hurtful society. And though they would still tie us unto them in the bonds of love; yet let us abhor their company and break off from them, esteeming them of all others our most dangerous enemies; seeing under color of good will, they expose our souls to utter destruction; and our most pernicious persecutors, who by enticing us unto evil, do not kill the body alone, but plunge both body and sold into everlasting death.

CHAP. XIX.

That the friendship of wicked worldlings is to be contemned, and carefully avoided.

ANd thus have I shown the dangerousness of the worlds temptations, which have their strength from wicked company. In the next place we are to speak of those which are grounded on worldly friendship, and to propound some reasons which may move us to contemn and avoid it. Where first we are to know that the following discourse tēdeath not to the disgrace of true friendship, or to take way this near love and kindness between man and man; for this is not only one of the chief comforts which sweetens worldly miseries, but a notable help and furtherance in the course of godliness. And as the Son of Sirach saith, A faithful friend is a strong defense, and he that findeth such an one findeth a treasure. A faithful friend ought not to be changed for anything, and the weight of gold and silver is not to be compared to the goodness of his faith. A faithful friend is the medicine of life and immortality, and they that fear the Lord shall find him: who so feareth the Lord shall direct his friendship aright & as his own self, so shall his friend be. Which who so take away from amongst men, they take away (as it were) the Sun out of the firmament, and spoil them of their chief comfort: for as one saith, without friends all our cogitations are tedious, our works toilsome, every country is an exile or pilgrimage, all life a torment, and without their solace life were no better then death.

Of this true friendship which is only among those that are good, in good, & to good ends and purposes we do not here speak; yea rather we ought earnestly to wish, that this virtue no less excellent then rare and hard to be found, might again return to the sons of men from heaven, unto which it seemeth fled, that their comfort in this sweet fruition of their mutual good might be enlarged and increased. But the following discourse tendeth to the contempt of that worldly, wicked, false and counterfeit friendship entertained among men, which is between the evil alone, or the good and bad together in evil things, and for the accomplishment of evil ends: in which respects whē this friendship is admitted, it quite excludeth the true love of God. Neither would I have God's servants to withdraw themselves from worldlings in respect of civil kindness, and to profess open enmity against their persons, but only from having near friendship and familiarity with them, or any communion and fellowship in that which is evil. For howsoever we are to hate their sins, yet we must love their persons, and though we may not in respect of the former evils entertain them as friends, yet if it be possible, and as much as • n us lieth, we are to have peace with all men: and to further with our best endeavors their conversion unto God, that so being of one family, we may love them as our brethren and fellow servants: and for the present seeing we cannot have them our friends, let us not willingly have them (if we can by lawful means avoid it) our foes and enemies.

But to come to our purpose: we are carefully to take heed of worldly friendship, when it is an occasion to break off our friendship with God (as it is, when as it provoketh or allureth us to the committing of sin, or to the neglect of any good duty) and labor to please God rather then men, when we cannot please both together: esteeming such kind of friendship the most hateful enmity, and such carnal friends, to be no better then treacherous enemies, who do us much more mischief then those who openly discover their malice, and show their hatred by offering all outward violence. Whereof it is that one thus exclaimeth against this wicked friendship: O friendship (saith he) too much our enemy, as being a seducer not easily to be discerned; from which proceedeth an appetite and greedy desire of doing hurt, and endamaging others, as it were by way of sport and play, without any desire of gain or revenge; but whilst companions say, let us go together, let us do it, and they are ashamed not to be as impudent as their setters on. With which wicked friendship that we may not be abused and inueagled, let us consider, first, that we cannot hold this friendship with worldlings, but we must break our league and covenant with God, and as it were proclaim wars against him; for as the Apostle John telleth us, he that loveth the world, the love of the father cannot abide in him: and James plainly affirmeth, that the amity of the world is enmity with God; and therefore whosoever will be a friend of the world, maketh himself the enemy of God: into which sin when Jehoshaphat fell, he is sharply reproved by the Prophet, Wouldest thou (saith he) help the wicked, and love them that hate the Lord? therefore for this thing the wrath of the Lord is upon thee.

Secondly, let us consider that this friendship with wicked worldlings is not true, but false and counterfeit. For there is no true friendship, but that which is between the virtuous and faithful, and grounded upon the true love and fear of God; for whose sake they also love their brethren, whereby they help one another forward in virtuous actions, and further their good ends and indeauors. To which purpose one saith; that all true friendship ariseth and beginneth between those that are good, increaseth among the good, and is most perfect among those who are best and most virtuous; and another affirmeth, that we cannot be true friends unto men unless we be first friends unto the truth. With whom also a third agreeth, saying, that all love of the flesh is corrupt, and that all worldly friendship is false and counterfeit, which is not knit together with the bond of God's fear; there being no true fidelity in the servants of the devil. Neither is it the fruit of true friendship, that our faith towards God should through it be violated; for he cannot be a true friend unto man, who hath shown himself unfaithful unto God: nor yet can it be in evil, seeing (as one saith) friendship is the keeper and preserver of piety; and therefore that friendship which is with wicked worldlings, is to be contemned and abhorred, as being false and counterfeit, seeing it is with the evil, in evil, and for evil ends, and not grounded upon the love of God, but upon worldly respects to serve their own turns; and upon self love that they may have profit or pleasure by them; in eating, drinking, discoursing, gaming, sporting, and such other carnal delights. Whereupon it followeth that it is deceitful and inconstant: for whereas true friendship is immutable and perpetual, because it is grounded on virtue, and on the love of God, which is unchangeable; this worldly friendship is flickering and unconstant, lasting no longer then these worldly respects and ends of pleasure and profit last, whereupon it wholly resteth and relieth. And therefore (as one saith) he foully erreth, who seeketh for a friend in the court, and trieth him at a banquet; neither can a worse thing befall a man much employed in the world, and flourishing in prosperity, then that he imagineth them to be friends unto him, unto whom he is not; thinking that his benefits are powerful enough to procure friends: whereas some men the more they are obliged, the more they malign their benefactors: for small monies lent make debtors; but great sums, enemies; because all hope is taken away of requital, and pride maketh them to hate those, unto whom their necessity enforceth them whether they will or no, to stand indebted and beholding.

Such friends therefore as are tied unto us in these worldly bonds, are not to be esteemed, for when the bonds are broken the friends are scattered; like chaff or some such light matter, which lieth with the good wheat in the sunshine and calm, but separateth it self and fleeth away when the least blast of wind bloweth: or like unto the reed which standeth upright, and seemeth stiff and strong in fair weather, but boweth and bendeth any way when the storm cometh: so these worldly friends whilst the sun of prosperity shineth, do adhere unto us and seem firm and constant, as though they would never leave us; but when the least tempest of trouble cometh, and when the world seemeth to frown, they either hang down the head and will not see us, or frame idle excuses why they cannot help us; or like Job's miserable comforters they make poverty a crime, and argue and infer our guiltiness and faultines, because we are fallen into this misery and affliction. And therefore let us not make choice of such friends if we have them not, nor trust unto them if we have them; for like the reed they will bow and flee from us, when being almost drowned in misery, we labor to catch hold of them, or else breaking in our hands will wound us, when as we rest and rely upon them: or finally like the brier they will fleece us of our wool when we flee unto them for succor: or like an old ruinous house, when we come unto them for shelter and protection against the storm, they will fall upon us and beat us to the ground with their oppressions. Let us therefore follow the advice of the son of Sirach: If (saith he) thou gettest a friend, prove him first, and be not hasty to credit him: For some man is a friend for his own occasion, and will not abide in the day of thy trouble, &c. Again, some friend is but a companion at thy table, and in the day of thine affliction he continueth not, but in thy prosperity he will be as thou thyself, & will use liberty over thy servants; if thou be brought low he will be against thee, and will hide himself from thy face. Depart from thine enemies, and beware of thy friends.

Yea, these worldly friends do not only become in time of adversity, as unprofitable as strangers, but also as hurtful as enemies, their kindness and love degenerating into malice and hatred: and this the former author also observed. There is some friend, saith he, that turneth to enmity, and taketh part against thee, and in contention he will declare thy shame. And in another place: There is some companion, which in prosperity rejoiceth with his friend, but in the time of trouble he is against him. Of which the Prophet David having experience, complaineth, My familiar friend (saith he) whom I trusted, which did eat of my bread, hath lift up his heel against me. So that in this worldly friendship the proverb truly taketh place; Too much friendship maketh way for hatred; yea, in truth there is no enmity so dangerous, as that which hath it foundation upon the ruins of love; and as in nature, the purest substance is turned into the most loathsome corruption; so the hottest love, which hath no other ground but carnal respects, degenerates oftentimes into the most deadly hatred, and hurtful enmity. For being privy to all their friends secrets and counsels, and well acquainted with their state and condition, they are the more enabled thereby to do them the greater mischief when their love is turned to spite and malice. Even as a traitor is much more dangerous then a professed enemy, and a fugitive soldier more pernicious in time of war, then he that assaulteth with open violence. To which purpose one saith: that an enemy may be shunned, but a friend cannot, if he meaneth to be treacherous; and we may easily take heed of him, unto whom we have not committed our counsels, but it is scarce possible to prevent his mischiefs, to whom we have entrusted them.

But as this worldly friendship is very dangerous and hurtful to our outward estate when it breaketh off; so it is much more pernicious to our souls, and spiritual estate whilst it lasteth and continueth; as being one of the most forcible means, which either Satan or the world hath to poison and corrupt us with sin; and one of the most piercing arrows in all their quiver of temptations, wherewith they inflict deep and incurable wounds into our consciences: whilst on the one side we frequent their company, see their evil examples, hear their wicked speeches and discourses, and give them audience, when as they allure and entice us unto sin; and on the other side are ready to yield unto them in all their desires, for fear of displeasing them; and to like of all they do, because we affect their persons. In regard whereof one saith, that that friendship is very harmful, which is contracted with maliciousness. For it is the law and condition of this friendship, by a similitude and likeness of nature to infuse wickedness into those who are in amity with them. For as in pestilent places, the air stealingly and by little and little attracted, doth infect the body with an hidden disease; so through wicked acquaintance, we suck in manifold evils, although we do not presently perceive the discommoditie of it. In which respect we are to contemn, yea, to hate this friendship of wicked worldlings, as being but like sugar, which enticeth us to drink the poison of sin; and the devils most prevailing orator, in persuading us to neglect all duty, and to set our hearts open for the entertaining of sin.

And thus have I shown the manifold evils which come unto us, through the familiar society & friendship of wicked worldlings. Against which, if any shall object their own experience, namely, that they have frequented such company, and entertained such love and amity, and yet feel themselves never the worse: to such I answer, that either they are so bad already, that they cannot be made much worse; or have but a while been linked in this fellowship, and so the poison hath not as yet his operation; or if longer time they have consorted with them, and yet feel no ill, it is because wickedness hath grown on them by degrees, and hath therefore through their negligence been insensible, they having rather declined by little and little, then suddenly fallen into these mischiefs. But let not this encourage them in their course, their case herein being common with those who are deeply plunged into sin; For there is not any man that is suddenly outragiouslie wicked, but cometh to the height of this devilish habit, by degrees, and through a continual evil custom. Great floods do not suddenly rise, but after much dropping; metals are not presently melted, as soon as they are put into the furnace; green wood doth not forthwith flame out, as soon as it is laid on the fire: but yet within a while with much and often raining the waters arise, with great and continual heat the metals melt, and the green wood after some weak resistance is burned and consumed. And so although the fire of God's grace burning in us is not quenched at first (as it were) with this water of worldly wickedness; yea rather perhaps it may through opposition, make it to gather his strength, and burn more hotly; but yet if it be much and often cast upon it, it will in the end put it clean out. Although (saith one) thou were made of iron, yet standing continually before a great fire, thou wouldest at last be dissolved and softened; and he that still dwelleth at the next door to danger, cannot long be safe. By assiduity a man is often delivered over as captive to sin, and oftentimes familiarity hath entangled men, and ministered unto them occasion of sinning; and what the evil at the first could not, that lingering assi • uitie and custom hath achieved. At the first, it may be a Christian man's heart riseth, and his soul abhorreth the wickedness which he seeth committed even by his dearest friends, but at the second time he is not so much moved, and when he is a little inured thereunto, the love of his friend weakening the hatred which he beareth the sin, he is content to wink at it, and then to tolerate it, and after to like it, and by and by to imitate it, and within a while after to approve, defend, and boast of it. At the first hearing of blasphemy, ribauldrie and corrupt communication, it may be for the present we feel not our souls hurt and infected, but yet (as one saith) it leaveth seeds in the mind, and even after we are departed from them, evil sprouteth up. And as those who hear pleasing music, have, when the melody is ceased, the tunes still sounding in their ears; so the talk of wicked men doth longer continue with us, then it is in hearing: and it is not easy to forget a sound which is so sweet to our corrupt flesh. Neither doth the lingering growth of our corruptions, which by degrees creep upon us lessen our hurt and danger, but rather much increaseth them, seeing it overcometh us, before we feel our selves encountered, and inthralleth us in the deep dungeon of sin, before we perceive our selves taken prisoners. As therefore those diseases which grow upon us by degrees upon small and not apparent causes, are of all others most dangerous and incurable: so these spiritual diseases of the soul, which steal upon us by little and little, are not easily cured, and most endanger us, because they are not discerned, until custom hath given them full possession, and as it were, turned them into nature. And as men are no less fearful of a lingering consumption, then of a hot burning ague, because it doth more certainly destroy us, though it doth not assault us with like violence; so that corruption, which stealingly infecteth us through the familiarity and near friendship which we have with a civil worldling, doth oftentimes more endanger us, then all the violent provocations of men notoriously wicked, whereby they labor suddenly, and all at once to plunge us headlong into wickedness.

CHAP. I.

Of those temptations generally which are grounded upon worldly things.

ANd thus much concerning those wordly temptations, which arise from the persons of wicked worldlings, both in regard of their society and friendship. Now we are to proceed unto those which are grounded upon worldly things; all which by the Apostle John are referred to three heads, to wit, voluptuousness, whose object are unlawful and immoderate pleasures; covetousness, whose object are riches; and ambition, whose object are honors and preferments. All (saith he) that is in the world, as the lust of the flesh (that is, voluptuousness) the lust of the eyes (that is, covetousness) and the pride of life, (that is, ambition) is not of the Father, but is of the world. And these are the chief things which Satan, and the world use, as their alluring baits and inveigling snares, wherewith they allure us unto sin, and withdraw our hearts from God, and the love of spiritual things: these are those bands wherewith they tie our hearts fast unto the earth; these are the Idols which they set up in our harts with which worldlings (forsaking the true God) commit gross idolatry, by loving and trusting in them more then upon God's power and promises. Finally, these are the rewards & wages, wherewith Satan and the world hire men to do them service, and to tire themselves, spend their strength, and consume their life, in the works of darkness.

Against which temptations it behoues us to bend all our strength, if we would not be overcome; and to put on all the spiritual armor prescribed in God's word, whereby we may be enabled to make resistance. But lest in avoiding one extreme we run into another, rejecting the creatures of God, because of our own corruption, and leaving the lawful use, because of the unlawful abuse; I will show what these things are in themselves, and what unto us; in what respects they are to be loved, desired, and used as good; and in what respects to be contemned and rejected as evil; how they are to be accounted God's blessings, & how the worlds baits to allure us unto sin. All which I will show, first generally, & then particularly. For the former we are to know, that all these three, to wit, honors, riches, and pleasures, are in their own nature good; for they are the good creatures and gifts of God, which were approved by his own testimony; where it is said, that God saw all that he had made, and loe it was very good. And lest we should think that together with man, they also have lost all their goodness through his fall; the Apostle speaking of the creatures, as they are now in their own nature, saith, that every creature of God is good, and nothing ought to be refused, if it be received with thanksgiving. To this purpose one saith: These things O Lord are thine, and they are good, because thou the chief goodness hast created them; there is nothing of ours in them, but that we sin in overmuch loving them, inordinately preferring the creatures before thee who hast created them. Yea they are not only creatures of God's making, but also blessings which he promiseth unto those that serve him, as temporal rewards of their love and obedience. For so the Wise man saith, that the reward of humility & the fear of God, is riches, & glory, and life; where pleasures also are inferred, without which life is no life. Neither hath any but the faithful any true right unto these gifts of God, but are mere usurpers, seeing they do not perform the condition of God's donation, in loving, fearing, and serving him; and to those only belongs the right of inheritance, unto whom the blessing also appertaineth. Finally, the Lord hath bestowed these his gifts upon his servants to good uses and ends, namely, that he might be glorified in them, and they furthered and encouraged in the performance of all good duties. And therefore needs must these things be good, seeing they are good creatures, gifts and blessings, created and bestowed by our good God, on good and faithful men, and that to good ends and purposes.

But yet howsoever these things are good, yet not absolutely and immutably, seeing they are subject unto corruption, and to be abused by man; in regard whereof the Apostle saith, that the fervent desire of the creature waiteth when the sons of God shall be revealed; because the creature is subject to vanity, not of it own will, but by reason of him who hath subdued it under hope; because the creature also shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God, &c. And to the same purpose Augustine saith, that these things mutably good, are therefore good, because they are made by the chief goodness, and therefore mutable, because they are not made of his own substance, but of nothing; in regard whereof they are subject to corruption, and apt to degenerate, unless they be continually preserved by the same powerful goodness, by which they were at the first created. By reason of which mutability they are not good in any high degree of excellency, but to be reputed among such good things as are of meanest esteem, as being of an indifferent and low quality and nature, in comparison of spiritual and heavenly things. Neither do they unchangeably hold this degree of goodness which they have, but as the Chameleon changeth her color according to the thing unto which it adjoineth; so they hold their virtue and goodness whilst they are in the possession of the good and virtuous; but become evil to the evil, and ready instruments of all manner of sin and wickedness, whilst they are under the government of the wicked and ungodly. So that in respect of us these things are neither good nor evil, but of an indifferent nature, good to those who use them well, and evil to those that abuse them unto sin, and accordingly they are bestowed of God indifferently both to the good and evil. To which purpose one saith, that God would have these temporal things lie out in common between the godly and the wicked, because if he should give them only to the good, the evil would think that for their sake the righteous served God: and if he should give them only to the evil, those who are weak in goodness would fear to be converted, lest these things should be wanting unto them, &c. Again, if these earthly things should be taken away only from the good, the same fear would hinder the weak from turning to God; and if they should be taken away only from the wicked, it would be thought the only punishment which evil men shall suffer: whereas therefore he giveth these things to the good, he doth thereby comfort travelers and pilgrims; and whereas be giveth them to the evil, he admonisheth thereby the good, that they desire such things as are not common to the wicked.

Yet nevertheless because they are in their own nature good, and the blessings of God, we must have no quarrel against the things themselves, but only against their abuse and corruption, neither must we contemn and reject them, when God hath bestowed them on us, but rather labor to make a good and holy use of them to the glory of God, the good of our brethren, and the furtherance of our own salvation, and so shall they retain their own nature, and become truly good unto us; whereas on the other side, by rejecting the gifts of God, we shall offer wrong to the giver, in contemning his benefits, and but bewray a certain Cynicall and Papistical pride, as we shall afterwards more plainly show. And therefore (as one saith) these earthly blessings are more profitably retained with humility, then rejected with pride. To which purpose another exhorteth us to fly the world and worldly things, with our conversation, and not with our body, for they hold not on the devils part by nature, but by corruption. But excellently doth that wise Seneca write, and fitly for our use, if we do but change his Philosophy into true Christianity: Avoid (saith he) slouenly at tire, a head untrimmed, and vncombed, a rough and neglected beard, professed hatred against money, lying upon the ground, and whatsoever else, whereby men labor to attain unto their ambitious ends, though they go a contrary way: even the name of Philosophy it in self is odious enough, although it be professed with all humanity and civility; and how much more if we begin to withdraw our selves from the custom and conversation of men? Let us labor to have all things unlike worldlings within us, but let our outward countenance and show agree with them: let not thy clothes glitter, let them not be sluttish; let us not affect to have silver plate deeply inlayed and imbossed with gold: neither let us think it a sign of frugality to want gold and silver: Let us study to lead a better life then the common sort, and not a contrary; otherwise whilst we labor to amend them, we shall drive them away, and turn them from us: yea it will hereby come to pass, that they will imitate nothing in us, whilst they fear lest they should imitate all things. Philosophy doth in the very entrance promise the use of common reason, humanity and society, from which this dissimilitude of profession divideth us. Let us take heed lest these things, for which we desire to be admired, do become ridiculous and odious: we propound unto our selves to live according to nature; but this is contrary to nature to torment a man's own body, to hate easily-procured handsomenesse, to affect beastly nastinesse, and to feed on meats not only course and homely, but sluttish and loathsome. As it savoreth of luxuriousness to desire delicacies, so of folly to avoid the use of common meats, which may be provided at easy rates. Philosophy requireth frugality, not punishment and torture, &c▪ He is a man absolute and complete that useth earthen vessels as though they were silver, and he also which useth silver as though it were earth. It is a sign of a weak mind not to be able to endure riches.

Seeing therefore these earthly and worldly things are not to be contemned and rejected, because they are in their own nature good, and the blessings of God; and in respect of us, good unto the good who use them well, and profitable servants when as they are governed and disposed by a wise and virtuous mind; let us in the next place consider how we may so use them, as that they may be unto us truly good and estimable blessings received from God. And first we are to know, that if we would have these earthly things good, we must labor that they may serve a good master, and that we who are owners of them may be truly justified, sanctified, and the adopted sons of God, who in Christ have recovered that right and dominion over the creatures, which we lost in Adam; for if we be not the children of God and heirs of his promises, we have no title to his goods, but intrude upon them by usurpation: if we continue unregenerate and defiled in our sins, we shall taint these blessings of God with our corruptions, and turn them into sin; and if we who govern and dispose of them be evil, we shall employ them to evil services, and making them to accomplish our evil ends and purposes, we shall cause them to be unto us evil and pernicious. Foolish therefore is their practice, who labor to have everything good about them, and neglect goodness in their own persons, and seek to excel all others in all good things which they possess, themselves remaining evil and destitue of all goodness, seeing through their corruption they will defile these gifts of God, and of blessings make them to become curses, and notable hindrances of their salvation.

Secondly, although we are to esteem these earthly benefits as being the gifts of God, yet we must take heed we do not overvalue them, by preferring them before either God's spiritual and sanctifying graces, or the eternal joys and happiness of his kingdom: for look how much more exexcellent the soul is then the body, eternal things then those that are temporal, the Creator then the creatures, and so much are we in our judgments to prefer God's spiritual graces and heavenly joys before these earthly and transitory trifles: neither shall we receive any hurt by this valuation, for the more lightly we account of these temporal things, and the more highly we prize those which are spiritual and heavenly, the liker we are to receive both from God, and to retain them when we have them: as we may see in the example of Solomon, who esteeming wisdom above all worldly pomp and wealth, had both bestowed upon him by God: whereas if we overvalue these earthly things; and prefer these trifles before the rich treasures of God's graces, and our heavenly inheritance and patrimony in his kingdom, the Lord in mercy will either withhold them from us, if we be his children, or if we have them, will dispossess us of them for our abuse, until we have learned to make a right use of them. And therefore those who enjoy this worldly prosperity are to be admonished, that when they have all things according to their hearts desire, they do not neglect to seek after the chief fountain of all their goodness, nor six their minds upon these things when they enjoy them, lest they esteem and love their pilgrimage instead of their country, and turn the helps and comforts of their journey, into hindrances of attaining unto their journeys end; and lest they be so delighted with the light of the Moon, as that they neglect the fruition of the Suns brightness; but esteeming these earthly things, the comforts of their calamity, and not the rewards of retribution: let them lif • up their minds above all worldly favors, lest with all their hearts delight they wholly rest in them: for he that contemneth not worldly prosperity, in comparison of that love which he beareth to a better life, he turneth the favors of this transitory life, into the occasion of eternal death. Finally, let them so esteem and use these outward things, as that they may not withdraw their mind from the desire of heavenly love; and that they do not take away the grief of our pilgrimage, seeing they should only serve for some small comforts in the place of our banishment, nor cause us so to rejoice in these transitory things, as though we had attained unto happiness, seeing as long as we possess them, we are deprived of those joys that are eternal.

Thirdly, as we are not in our judgments to overvalue thē, so we ought not to set our hearts and affections upon them; immoderately loving; and over eagerly desiring them; but using them as though we used them not, let us give God our hearts, and set our affections and desires upon spiritual and heavenly things; let us afford unto them some relics of our love, and so much only as better things leave; for that which is luke-warm and too cold for God, and those heavenly excellencies is hot enough for these earthly trifles, and as one saith, Let us rather tolerate then love them, because as the worlds adversity is manifestly pernicious, so his prosperity is but false flattery: and in another place, Love not (saith he) temporal things, which if they might be well loved, that man would have loved them, which the Son of God assumed; neither yet fear contumelies, crosses and death, because if they would hurt a man, he would not have suffered them. But this is to be understood comparatively in respect of spiritual things, as he expoundeth himself elsewhere: God doth not (saith he) forbid thee to love these things, if thou do not love them as thy chief happiness, but so to allow and commend them, as that thou mayest much more love thy Creator: for if the bridegroom having given his spouse a ring, she should more love it thou the bridegroom himself, should she not even in the very gift of her husband show an adulterous mind, although she should 〈…〉 •• ue her husbands gift? And in another place, The Apostle willeth us, not to love the world: he doth not (saith he) forbid us to have it, but to love it: but thou hast it, possessest it, and lovest it▪ and so this love of earthly things becometh the birdlime that entangleth thy spiritual wings. Howsoever therefore we may affect these worldly things with some small love, yet it ought to be as far short of that entire love which we bear to God, and his spiritual and heavenly gifts, as these vain trifles come short of them in worth and excellency: yea in truth the love of God's temporary gifts, should serve but as little sparks to inflame our hearts with the love of the giver; and but as steps whereby we may ascend and mount aloft unto that divine and heavenly love. For why do we love these worldly things, but because they are beautiful, and can they be so beautiful as he that made them? Thou admirest these things, because thou seest not his excellencies, but learn by those things thou admirest, to love him whom thou doest not see. Question and inquire of the creature, and if it have it being of it self, then rest in it; but if it have it being from him, it is in no other respect hurtful to him that loveth it, but as he preferrth it before him that created it. And therefore purge thy love, and turn the stream thereof from the filthy sink and channel of the world, into the garden and Paradise of God; and what heat and fervency it hath to the world, let it be all bestowed on the Creator of the world. Finally, howsoever we may use these earthly blessings when God bestoweth them, yet we are to be careful that we do not take our chief joy and comfort in them, but rather in the Lord who gave them, in the fruition of his spiritual graces, and in the assurance of our heavenly kingdom. For God did not give us these worldly cottages that we should joy in them; and neglect our stately palace; he did not bestow on us these toys and trifles that we should rest in them, and contemn our heavenly patrimony; but only he giveth us these courser meats, to stay our stomachs for a time, till we come to the great supper of the Lamb; and casteth unto us, as unto little children, these pleasing vanities, to keep us from crying and complaining, till we come to age, and are capable of his heavenly excellenci •• • and of those glorious gifts of incomparable value. And therefore as we are not always to be children in knowledge, so neither let us be children in affection, doting upon these earthly trifles which were only given us for a time to use, and neglecting in respect of them God's spiritual graces, and that heavenly happiness, which is provided for us to enjoy. For as one faith: There are something • of which we are to have the fruition▪ some things which we are to use, and some things which we are both to enjoy and use. Those things which we are to enjoy, do make us blessed; with these things which we are to use we are helped and relieved, whilst we are traveling towards this blessedness, that so we may attain unto it, and set our hearts upon it. Now if we who possess and use them, having them set before us, will enjoy those things, which we should only use; our course and journey is thereby stayed, and sometimes also we are put out of our way, or at least hindered •• our course, or turned back again, from the obtaining of those things which we should enjoy, being entangled with the love of these terrestrial vanities. For to enjoy a thing, is with all our love to adhere unto it, for it own sake; to use it, is to refer that which we use, to the obtaining of that which we love, if at least it be worthy to be beloved: for unlawful use is rather to be termed abuse. As therefore if being pilgrims, which cannot live happily but in our own country; and being distressed in this our pilgrimage, and desiring to have an end of our miseries, we should resolve to return into our own country; for which purpose we should have need to use either ships or waggons, that so we might come to our country, which we were to enjoy: but if now the sweetness and pleasantness of the journey, and our riding in the chariot, should so delight us, that we should begin to enjoy these things, which we ought only to use, we would not make any haste to end our journey; and being entangled with this outward sweetness, our minds would be alienated from our country, whose true and solid delights would make us happy: so being pilgrims and exiles from God in this mortal life, if we will return into our country where we may be blessed, we must only use this world and not enjoy it, that we may behold the invisible things of God in our understandings, by those creatures which are visible, that so after the use of corporal and temporal things, we may attain unto the fruition of those which are spiritual and eternal. To which purpose also he saith elsewhere: I am not ignorant that fruit is of fruition, use of using; and that this difference is between them, that we are said to enjoy that thing, which is not referred to another, but delighteth us for it own sake; and to use that thing, which is desired for another: and therefore we are rather to use temporal things then to enjoy them; that so we may obtain those things which are eternal: and not to be like those perverse men, who will enjoy their gold, and use their god; because they do not bestow their money for God's sake, but only worship God for their monies sake.

And thus are we to use these earthly things both in respect of our estimation in judgment, and affection, in loving and desiring them, and accordingly must our practice also be in seeking them: for seeing they are to be basely valued, and coldly loved, in comparison of spiritual & heavenly things; thereof it also followeth, that in respect of these, they are to be slackly followed and sought▪ after in our practice, and those things chiefly, and in the first place to be labored for, that are of a much more excellent nature, which being enjoyed will make us truly blessed. For as in worldly things, such as are esteemed of great value are sought after in the first place, and those which are of mean worth, are put off to better leisure; so answerably (these heavenly and spiritual treasures, much more excelling all worldly things, then the richest diamond in the world, the vilest peeble stone) it were no better then sottish madness, if we should not give unto them the first place, as in our desires, so in all our labors and endeavours, especially considering, that it will be no hindrance at all to the attaining of worldly benefits, if we give the priority to those which are heavenly; both because it is as impossible by our own care and industry to add anything to our stint, in our earthly estate, as to add thereby one cubit unto our bodily stature; and also because we have a promise from God, whose blessing only maketh our estate prosperous, that if we will seek those better things first, these which are worse shall be cast upon us, as it were advantages into the main bargain. For so our Savior exhorteth us, first to seek the kingdom of God, and his righteousness, and all these things shall be ministered unto us.

And as we are not to seek these earthly benefits in the first place, so neither must we at all seek them for their own sake, propounding them as the main end of our labor: for this were to make them our summum bonum, and of inferior and mean goods, to esteem them chief and principal; but we must in laboring after them, aim chiefly at the glorifying of God by the use of them, at the good of the Church, common-wealth, and of our neighbors; and finally at the furthering of our own salvation. Neither must we ever be at rest, though by our industry we have attained unto abundance of these things, unless in the use of them we further these ends: nor at all regard these creatures, unless we employ them so, as that their use doth give unto us some assurance of the love of the Creator. For whatsoever we have without our God, it is not sweet; neither are we to esteem anything which he giveth, unless also he give us himself who giveth all. And as the infant being richly adorned with precious jewels, and costly clothing, doth not at all esteem them when he is hungry, but taketh all his delight in sucking the mothers breast: so a Christian man, even when he aboundeth in all worldly things, taketh little pleasure in them, in comparison of that wonderful delight, which his hungry soul taketh in God his heavenly Father.

And if we thus esteem, affect and seek these worldly things in our judgment, heart and practice, then will it also necessarily follow, that we will only use lawful means in the attaining unto them; contemning and despising them, when as they are offered unto us upon evil & unlawful conditions, as being the devils alluring baits, wherewith he enticeth us to offend God, and to hazard the loss of those spiritual, heavenly and eternal excellencies for the obtaining of these base, earthly, and momentary vanities. And then also will we not be much troubled, though we fail of them when we seek them, or have them taken from us when we possess them: so that instead of them, the Lord giveth us his spiritual graces, and assureth us of his heavenly joys; as not thinking it much to want these trifles, when we are enriched with those incomparable treasures, and gifts of far better value. Neither will we then envy the flourishing estate of wicked worldlings, no more then the heir apparent of a kingdom, envieth the present possessions of a poor cotager.

And thus have I shown the lawful use of these worldly blessings, in regard of our esteeming, loving, and seeking after them. Now we are also to add something of their lawful use, in regard of our possessing and disposing them; leaving the more full handling hereof, till I come to speak of the particulars. And to say nothing of those former points of esteeming and loving them, which are common both to the seeking and possessing of these things, because it is easy for the discreet Reader to apply it also to this purpose; we are further to know, that if we would have a lawful use of these things, so as they may indeed be blessings of God unto us, then must we in the first place sanctify them unto our use by the word of God and prayer; according to the Apostles rule, every creature of God is good, being sanctified by the word of God and prayer; by the word, as it doth show and warrant the right use of it, so as it may be done in faith, and by prayer, as it is a means to derive God's blessing upon it, and to obtain the assistance of his holy spirit, whereby we are enabled to use it aright, and according to God's will revealed unto us. Secondly, we must not when we have these things, sacrifice to our own nets, as the Prophet speaketh; nor ascribe the praise either to our own merits, or to our industry and labor; for this were to rob God of his royal prerogative, and to take occasion by his gifts to dishonor the giver; but acknowledging with all humility, that whatsoever we have, we have received it from the Lord of his mere bounty and goodness, we must return unto him all praise and thanksgiving, the which is that tribute & homage which our heavenly King requireth of them, who hold their possessions, by the tenure of his free mercy. And this is one of the conditions which the Apostle requireth to the making of the creature good to our use; Every creature of God (saith he) is good, if it be received with thanksgiving. Finally, possessing these earthly blessings we are carefully to employ and use them, so as that they may serve for furtherances and helps unto us, for the better performing of all Christian duties, that so thereby God may be glorified, our neighbors edified, and our own salvation furthered, and more and more assured unto us: and that we using our masters talents to the best advantage, may, being found faithful in little, be made rulers over much, and enter into our masters joy.

CHAP. II.

Of honors, and what cautions and conditions are required unto them, that they may be unto us good and lawful.

ANd thus much in general of the lawful use of worldly things. In the next place we are to speak particularly of the right use of honors, riches and pleasures. Where first we are to know, that honors are of two sorts, the one lawful and laudable, the other worldly and wicked. The former consisteth not only in the approbation, which God and our own consciences give to eur virtuous actions and good parts; but also in the good opinion, and estimation of the, virtuous and religious, joined with their free applause and commendation of those gifts, which God hath bestowed on us; and of those good works, and honest honest and religious actions, which through his grace are performed by us. The which may be either in private Christians of mean place and calling, or in public and eminent persons, joined with anthoritie and rule, or other worldly dignities and preferments. The other is the applause and praise of the rude, ignorant, and unconstant multitude, joined with worldly advancement and preferment, either procured by subtle diuices and wicked arts, making shadows and appearances of virtues and good actions, to stand for those which are true and substantian, or immoderately and ambitiously affected for those things in them, or done by them, which in their own nature are good and commendable. The former kind of honor is lawful, and to be desired moderately of all Christians, the other is to be contemned and despised.

The lawfulness of that honor, and of the moderate desire thereof may appear, first, because it is the gift of God; for it is he that raiseth up the poor out of the dust, and lifteth up the beggar out of the dunghill, to set them among princes, and to make them inherit the seat of glory, as Hannah speaketh. And David acknowledgeth, that riches and honors come from God, and that it is his hand that maketh great, & giveth strength to all. And therefore these streams must needs in themselves be pure and good, seeing they flow from God, the fountain of all goodness, unless they be polluted through the devils malice, and man's corruption. Secondly, these honors are promised bestowed by God upon his children and servants, as his blessings, and rewards of their faithful service. So when Isaac blessed Jacob, this was one part thereof, that people should be his servants, and nations bow unto him; that he should be Lord over his brethren, and his mothers children should honor him. To show unto us, that honor and blessedness may well go together, and that we may rule over men, and at the same time be the faithful servants of our great Lord and Master. Thus the Lord promiseth the people of Israel, that because they had set up the Lord to be their God, to walk in his ways, and to keep his ordinances, therefore he also would set up them, and make them high above all nations which he hath made in praise, and in name, and in glory; so the Lord saith, that he will honor those that honor him; and that the righteous shall be had in everlasting remembrance, and that the memorial of the just shall be blessed. And the Apostle Paul allotteth unto elders that govern well, a double portion of this honor, as a reward of their faithful service. Neither is it to be esteemed a reward of small value, being compared with other temporary and worldly benefits, but of great worth and esteem; for, as one saith, a good name is a second patrimony; yea, it is to be preferred before lands and worldly wealth: For, as the wise man saith; A good name is to be chosen above great riches, and loving favor is above silver and gold. With which accordeth the saying of the son of Sirach, Have regard to thy name, for that shall continue with thee, above a thousand treasures of gold. And so also it is more to be esteemed then all worldly pleasures, in which respect, the Preacher preferreth a good name before a precious ointment, both because it is much more sweet and comfortable to him that hath it, and those which are about him, and also because this sweet sent and savor spreadeth it self much further, doing them good which are far distant, and is of much longer continuance, for the smell of the ointment endureth but a while, whereas the odour of a good name lasteth forever: for as the Psalmist saith, The righteous shall be had in everlasting remembrance. Finally, it is said of a good ointment, that it doth make the face shine, and the countenance cheerful, but of a good name, that it even filleth the bones with marrow and fatness. Yea, in truth a man's fame and good report is to be preferred before life it self; seeing the life of an ingenuous and honest man is as bitter as wormwood, when as he hath outliued his reputation: as also because the best life is but short and momentary; whereas the fame of the righteous is perpetual and everlasting. And this reason the son of Sirach rendereth. A goodlife (saith he) hath the days numbered; but a good name endureth for ever.

Moreover, as these honors, fame and good report, are in themselves good, so they serve for good uses, as being notable means instituted and ordained of God, both to restrain us from the committing of sin, because it impaireth our good name and reputation, and to stir us up to all honest, good and virtuous actions, because they are not only commanded by God, but commended also amongst men. And howsoever we may not chiefly aim at our own honor in our obedience, but at God's glory, yet subordinately and in an inferior place, we may somewhat respect it. Seeing the Lord hath naturally engrafted in us a love of our credit, and a desire to have a good name among the virtuous, that it might, as a bridle, curb us in from running on in sin, and as a spur prick us forward in all virtuous actions. So the Apostle saith; Wilt thou be without fear of the power? do well; so shalt thou have praise of the same. And the Apostle Peter affirmeth, that governors are sent of God, for the punishment of evil doers, and for the praise of them that do well. And Paul exhorteth us, that if there be anything of good report, if there be any virtue, or if there be any praise, we should think of these things. Neither is there in truth a greater encouragement on the earth to virtuous and good actions, then the approbation and commendation of those who are godly, wise and judicious; both because it cheereth the heart, and putteth strength to the bones; as also because being often deceived through our own self-love, which maketh us to ouerweene our good parts and actions, and to think them excellent which are scarce indifferent, we dare not rest in our own judgment when we do well, because it doth so usually abuse us, and consequently through our timorousness and doubting, we are weakened, and made more faint in doing well; but when generally those who are virtuous and judicious do approve and commend our actions and good parts, then these fears and doubts being removed, we receive notable encouragement hereby to proceed in our good courses, and virtuous actions.

Lastly, from the examples of those who fearing God, have been highly in his favor, we may conclude that fame and virtue, honor and religion may well stand together. As of Abraham the father of the faithful, who was greatly reverenced and respected, even among the Heathen nations; Joseph, not only among the Israelites, but also among the Egyptians, and so likewise of Moses, David, Josiah, Jehoshaphat, Hezekiah, and the rest of the godly Kings, with many others. And in the New Testament, we have the examples of Joseph of Arimathea and Nicodemus, Rulers of the Jews, the Queen Candaces Eunuch; unto which if need were, more might be added; as the Prophet Samuel, of whom it is said, that he was in favor both with the Lord, and also with men. Yea our Savior Christ himself, unto whom the holy Ghost giveth the same testimony: from all which we may conclude, that honor and estimation amongst men, are in themselves lawful and good, for otherwise the Lord would never have bestowed them upon his own deer servants, neither would they have retained them. As also that they are not only good in their own nature, and as they are the gifts and blessings of God, but even in the use of the faithful, seeing we have hereof so many presidents.

But howsoever honors are good, yet not absolutely and immutably, seeing they are subject to be abused by man's corruption; and therefore whosoever would have honors truly good unto them, so as they may have comfort in enjoining them, they must carefully labor to have a holy use of them, and to this purpose to observe many cautions. As first, they must seek to have these honors from those that are truly honorable, and to be praised of those who are praise worthy; and principally because the Lord is the bestower of all true honors, they must seek in the first place to be approved and praised by him. And to this end they must labor to approve, not only their outward actions, but also their hearts and secret affections unto God, setting themselves always in his presence, and performing all their actions as in his sight: and so walking before God in integrity and uprightness of heart, they shall show themselves to be such true Israelites as the Apostle describeth: He is a Jew which is one within, and the circumcision is of the heart, in the Spirit, and not in the letter, whose praise is not of men but of God. And not like those ambitious Jews, who (as our Savior saith of them) loved the praise of men, more then the praise of God: and received honor one of another, and did not seek the honor which cometh of God alone. Now we cannot thus approve our selves unto God, unless we approve our thoughts, words and works unto our own consciences: for as the Apostle John telleth us, If our heart condemn us, God is greater then our heart and knoweth all things. And therefore in the next place we must with the Apostle endeavor to have always a clear conscience towards God and towards men: that so it may approve and give a good testimony unto us. For what will it avail us to be commended of men, who are our fellow malefactors, when as God, who is our Judge, condemneth us? What will it profit us to have them not only excusing, but commending and extolling us, when as our own conscience, which is as good as a thousand witnesses, accuseth and giveth testimony against us? whereas on the other side, though mē should defame us, yet we might with the Apostle rejoice in this, the testimony of our conscience, that in simplicity and godly pureness, and not in fleshly wisdom, but by the grace of God, we have had our conversation in the world.

And thus having approved our selves unto God and our own consciences; we must in the next place labor to be approved unto men: for this was also a part of Paul's exercise, to have a clear conscience even before men. Howbeit we are not thus to labor that we may commend our selves unto all, seeing this is often impossible, in respect of the contrariety of men's judgments; but next unto God and our own consciences, we are to endeavor that we may be approved and commended of the godly, virtuous, wise and judicious: for these being endued with the Spirit of God, are best able to discern the things of God, and most fit and competent Judges of virtue and goodness, themselves being good and virtuous, and their testimony also and approbation will bring unto those that have it most joy and comfort, because it is substantial and well grounded. As for the testimony of the wicked and ungodly, it is not to be desired if we have it not, nor to be valued and esteemed if we have it. So Augustine saith, I desire not to be praised of evil livers, I abhor and detest it, it is rather a grief then a pleasure unto me; but if I should say that I desire not to be praised of those that live well, I should but dissemble: if I should say I do desire it, I fear lest I should be more greedy of vanity then of solidity: what therefore should I say? I neither fully will it, nor fully nill it: I do not fully will it, lest I should be endangered by human praises; neither do I fully nill it, lest they should be ungrateful to whō I preach. As therefore it is the nature of all men to desire praise, so it is the property of those who are truly wise and virtuous, to desire this praise of those that are praise-worthy; because wicked worldlings are ready to applaud and commend men when they do evil, and keep them company in their ungodly courses: in respect whereof a man hath just cause to suspect himself, and to examine his actions, when impious men commend them. So the Heathen man hearing that he was praised by such as he reputed evil, was jealous of himself; Have I (said he) done any evil at unawares, that such commend me? And the Lacedaemonian when as his King was by lewd persons highly commended, was ready to ask; Can any (saith he) be happy, and not be bitter and distasteful to wicked men? yea our Savior Christ himself denounceth a woe against those of whom all men speak well, because evil men will not long be in love and liking with the actions of the good: For as the wicked man is an abomination to the just, so he that is upright in his way, is an abomination to the wicked: and our Savior hath told us, that the disciple is not above his master, nor the servant above his Lord, &c. If therefore they have called the master of the house Beel-zebub, how much more them of his household?

But is it then unlawful to be praised of worldlings? and are their commendations always to be contemned and rejected? No assuredly, their good word rather then their evil is to be desired, and we are as much as in us lieth, to walk unblameably before all men, and to be without reproof. For even the Apostle himself labored in the declaration of the truth to approve himself, to every man's conscience in the sight of God. And lest any man should limit this indefinite speech to the Church only; he requireth also, that he who is to be chosen to the office of a Bishop, should be well reported of, even of them which are without, lest he should fall into rebuke, and into the snare of the devil: because as by our good lives we should edify our brethren, so also as much as in us lieth, we should help forward the conversion of them that are not yet called: whereas then we are required to neglect and contemn the good report of worldlings, it is to be understood respectively, in comparison of the approbation of God, our own consciences, or the godly, when both cannot stand together: neither must we in our actions mainly aim at their praises; but rather our care must be, to give unto them no just cause of evil report; and then neither to be much troubled if they defame us, seeing our case is common with our master, nor yet too much affected with their praises, when they do commend us; but yet if continuing in well-doing and in an upright course, pleasing both to God and good men, we may have their good word, in respect that they through some common grace received, do begin to like some moral virtues in us, or do love our person by reason of some natural parts which they affect, or in respect of common humanity, kindred, alliance or some benefit received, we are to nourish rather then neglect it, not only for our own sakes, who naturally desire to be well spoken of by all, but for theirs especially, in that hereby we may help forward their conversion, and bring them by degrees from the loving of our persons, to the liking and embracing of our religion and conversation.

And so much for the persons from whom honor and good estimation is to be sought: the next thing to be observed, is, that as we are to seek it from the good, so also for true virtues and good actions; for honor is the reward wherewith God crowneth virtue, & his good gifts and graces in his servants, and therefore those that take it upon them, being destitute of these, are but usurpers who intrude upon other men's right. As for example, those who desire to be honored for their sins and vices, for bowsing and drinking, for rioting and wasteful spending, for quarrelling, fighting, revenging wrongs and such like: which howsoever they may make men esteemed and well spoken of among wicked men, like unto themselves, yet nothing maketh them more base and contemptible in the sight of God, and of all that are good and virtuous. Secondly, men unjustly arrogat this honor unto themselves for vanities and things of no worth, neither doth so rich a reward as true honor belong unto men for every frivolous trifle: and thus did they who built the tower of Babel to get them a name. And Absalom having no virtues to eternize his memory, erected a pillar and called it after his own name, that hereby his fame might continue to posterity: and so the Psalmist observeth, that the wicked imagining that their houses and habitations shall continue forever, call their lands by their own names, that so when their lives end their fame may continue. And thus many among our selves erect goodly houses which they never inhabit, and stately tombs to lay in their rotten bodies, that by these means their honor may be preserved, and their fame remain in after ages. Lastly, they unjustly challenge honors who being destitute of all true good, do put on a vizard of virtue, and make show of that goodness which they never so much as loved or desired, not caring at all to be virtuous and religious, but only counterfeit them hypocritically, that by seeming that they are not, they may obtain that honor and praise which they have no hope of having, if they appeared in their own likeness: wherein what do they else but play the imposters and deceivers, challenging the precious and true coin of honor and glory, for their false and counterfeit wares, worthy in this respect rather to stand upon the pillery, that all men may take notice of their cozenage, and learn by their example to scorn their base shifts, then to be advanced into the seat of honor. If therefore we would have true honor, let us labor to be that we seem, and endeavor more to approve our hearts unto God, then our outward actions unto men: otherwise our honor being but a shadow of a shadow, vain in it self, and grounded upon a vain and false cause, is like but to have a short reign; for God abhorring hypocrisy, will in the end pull off the hypocrites vizard, and showing him in his own natural deformity, will expose him to the scorn and contempt of all men. And following the Apostles example, let us desire to have praise attend upon virtue and goodness, and not go before it, and build it not on the sandy foundation of false shows and deceitful colors, if we mean to have it of any continuance, but on truth, honesty, justice, purity and the works of love: Whatsoever things (saith he) are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report, if there be any virtue, or if there be any praise, think on these things.

Finally, as we are to desire honor and praise for that which is honest and praise-worthy, so in respect of the measure they should be moderate, and in some proportion fitted to our virtues and good parts; for as it is impious to desire praise, for that which is evil; so is it unequal and unjust, to affect great honors for small deserts, and proud ambition, to desire to be preferred before those who far exceed us in virtue and goodness. In which respect we are carefully to take heed of self-love, which makes us to amplify our own good parts, and in comparison of them to extenuate other men's, and causeth us to look (as it were) thorough a truncke of a far unequal bore, turning the small end to our neighbors virtues, which scanteth them to our sight, and maketh them appear less and fewer then they are; and the great end to our own, whereby our sight is so enlarged that we see all and more too. But above all things let us take heed, though we be never so excellent, that we suffer and admit those praises only which belong unto men, not daring or presuming to encroach upon God's titles and royalties. In which respect Herod offended, when he assumed unto him the praise due to his Creator; and the Heathen Emperors, whose pride made them forget their mortality, and to aspire unto divine worship. And thus (as I take it) doth this flattering age offend, which gives unto Princes and great personages the highest and most transcendent titles of virtue and goodness, as most mighty, most excellent, most high, most gracious, most divine and such like. Which howsoever they may be excused, that they are not given them absolutely, but comparatively in respect of other men; or that only thereby is signified, that they are very excellent in these things: yet herein these phrases and titles thus ascribed, admit of no excuse, in that they leave none that are higher for God himself; and because men hereby in show and sound of words match themselves with him, which being at least an apparance of evil, Christians ought to avoid. For whereas it may be alleged, that Princes are said in the Scriptures to be God's; to this I answer, that this name is attributed unto them, not in respect of anything in their persons, but only in regard of their office and ministry; because they stand in the place of God, as his Vicegerents and deputies, and therefore they have his title, seeing they sustain his person: in which sense also the Lord saith unto Moses, that he had made him Pharaohs God, that is, his own deputy and ambassador unto him. Neither in this respect is this title given only unto great Princes, but is common with them unto any inferior Magistrates, as appeareth in other places. And therefore this title given unto them in respect of their calling and office, excuseth not those, who give unto them God's peculiar attributes, in respect of their persons; in which regard if any should give the title of God unto any mortal man, he should commit horrible blasphemy, and sacrilegious impiety.

But as honor ought not to be sought unmeasurably in respect of the quantity; so neither immoderately, and over greedily in respect of our affection: in regard whereof we should rather have it pressed upon us, then snatch it with violence; and rather stay till it come voluntarily to attend upon virtue, then to send for it in post hast; or to compel it by force to perform this duty: for as it is not to be rejected when it proffereth it service, so it is not to be pressed hereunto, lest we make it slavish and base, which in it own nature is free and generous. To this purpose Augustine adviseth us, that we should not wholly accept, nor wholly reject, all that honor which is offered unto us; for he that despiseth all honor and fame, for his good parts, and for that which he hath well done, seemeth to abase, and not thankfully to acknowledge the gifts of God, which is not agreeable with piety; and on the other side, he that embraceth all that is offered, doth not a little exceed the bounds of modesty. And as we are not to do good actions purposely to this end, that we may have the praise of men, for then we shall have the hypocrites reward; but for love of God and goodness, and to advance his glory: rather affecting to do those things which deserve fame, then the obtaining of fame it self; because honor must be the fruit and effect of well-doing, and not the motive or final cause; and (as one saith) It is good to be praised, but better to be praise-worthy: So on the other side when we have done virtuously and to good ends, and have due commendation attributed unto us, we are not to neglect or despise it; for this were to show no true humility, but contemptuous pride, and disdainful arrogancy, whereby men attribute so much to themselves, that they care not what others think of them. Yea seeing honor is the reward wherewith God even in this life crowneth virtue, it is altogether as unlawful to reject his gift when he proffereth it unto us, as ambitiously to desire it before it is offered. Which moderation if we would observe in our affection, it behooveth us first, to observe this gold̄ mean in our judgments: for as on the one side we are not basely to esteem of honor and a good name, lest we reject it, whē it is lawfully offered; so on the other side we are not to overvalue it, esteeming it of greater worth and excellency then God's spiritual graces, or the glory of his kingdom, lest the gaining of this which is but imperfect and of momentary continuance, wean our hearts from that which is most absolute and eternal.

And if we neither overvalue it in our judgments, nor too eagerly pursue it with our affections, then will it also follow, that we will use only good means for the obtaining of it: for even common reason will teach us, not to hazard things which we esteem of such infinite value, for the obtaining of those which in comparison we do but meanly respect. Whereas contrariwise when as we ouerprise honors and preferments, and too much set our hearts upon them; it is a strong temptation to move us, to the use of wicked and unlawful means, for the compassing of them, when as those which are lawful fail; as we may see in the example of Cain, Abimel • ch, Absalom, Haman and many others. And thus ordinarily men offend who affect their own praises by others dispraises, and grace themselves by the disgrace of their neighbors, treading upon the necks of those, who are better then themselves, that they may serve as steps whereby they may rise into the seat of honor. And so likewise they who labor to advance themselves by Machiauellian policies, treachery, falsehood, hypocrisy and deceit; not caring how dishonest the means be, nor how foul the way, so they may at their journeys and come to the palace of honor, and attain unto the glory of the world. But among many other, I cannot omit that usual course of bribing, so much practiced in these days; whereby men blush not to aspire unto all preferments, although it were so odious even to the very Heathens, who had nothing but the light of nature to guide them, that they made laws against this ambition, condemning him who aspired by gifts to honors and preferments, in an hundred pieces of gold, and with perpetual infamy and disgrace. And yet among us who profess Christianity, no way so commonly leadeth to the palace of honor as this silver street. But if we would have our honors lawful, so as we may have true comfort in enjoying them, we must avoid all these wicked courses, and use only those means which are lawful and honest for the procuring of them.

Furthermore, if we would have our honors good and lawful unto us, we must not in our courses and actions propound them as our main and principal ends, but always make them inferior and subordinate to the glory of God, setting that before us as our chief and last end, in all our words and actions, and only desiring our own fame and reputation, as it doth like an humble handmaid attend upon it. And this end our Savior propoundeth, willing us, to let our lights shine before men, that they seeing our good works may glorify our Father which is in heaven: And his holy Apostle chargeth us, that whether we • ate or drink, or whatsoever we do, that all be referred to the glory of God. Now this we do, when as finding our actions tending to the advancement of God's glory, we resolutely go forward in them, although that they tend to our discredit and disgrace among men, not caring who speak evil of us, so that we be assured that God approveth us; according to the example of the Apostle, who constantly went forward in his Christian course, by honor and dishonor, evil report and good report. And when as holding on in this way, we are dishonored among men, yet shall we have no want of honor, seeing the Lord himself will be our glory, and lift up our heads, when as men seek to tread us vnderfoot, as the Prophet David speaketh. Whereas on the other side, if we chiefly aim at our own praise, we shall have the hypocrites reward; if we affect popularitie, and seek in the first place to please men, that so we may be had in honor and esteem, we shall have little comfort by it, seeing we plainly show hereby, that we are not the servants of Jesus Christ; if we love the praise of men, more then the praise of God; and thus immoderately seek the praise one of another, we are destitute of true faith, as our Savior telleth us.

Finally, if we would have our honors good and lawful, we must not let them, when they are ascribed unto us, rest with us; but return them wholly unto the Lord, from whom we have received whatsoever is commendable, and praiseworthie in us. And as bright shining and golden vessels, do not retain the beams of the Sun which they receive, but return them back, and double them by reflection; so having from the Sun of righteousness these bright beams of his grace and virtue, not only to warm our hearts, • ut also to shine in our words and actions, we are to reflect them back again with all praise due unto them, seeing from him alone we have received them. For every good and perfect gift cometh from him; and what have we that we have not received, from this fountain of all goodness? And as the rivers receiving their fullness from the Ocean, pay their tribute by returning their streams unto it back again, which homage if they should deny to yield, their swelling waters would bear down their own banks, and drown the country: so we receiving from the infinite ocean of all goodness, whatsoever fullness we have of grace and virtue, and the praises which are due unto them, are by humble acknowledgement and thanksgiving, to return unto him the whole honor of them; which tribute if we refuse to pay, and show our rebellion against our great Lord, by encroaching upon his right, thinking to grow rich by robbing of him, and keeping all to our own use; these gifts thus retained, will make us but to swell with pride, and breaking down the banks of modesty and humility, will not only empty us of all grace and goodness, but make all our good parts we have, hurtful and pernicious unto all that are about us. And therefore let us, when God giveth us his graces, and the honor due unto them, cry out with the people of God: Not unto us O Lord, not unto us, but unto thy name give the glory, for thy loving mercy, and for thy truths sake. Let us when we are fruitful in the works of piety and righteousness, confess with the Apostle, that it is not we, but the grace of God that dwelleth in us; and when we have these crowns of honor bestowed on us for our virtues and good parts; let us with the four and twenty Elders, cast them down at God's feet, before his throne, acknowledging him alone worthy, of all honor, glory and power, because he is the author and creator of all goodness; and with the blessed Angels and Saints, cry out aloud saying; Praise and glory, and wisdom and thanks, and honor and power, and might, be unto our God for evermore, Amen. For the fuller our mouths are of God's praises, and our hearts of humility and thankfulness, the more will the Lord enrich us with his graces, and pour into our minds and souls, the precious oil of virtue and all goodness, when the wind of pride and vain-glory is quite expelled.

Lastly, that our honors and good name may be unto us truly good and lawful, we must, when we have them, employ them to good uses, and make them serve not only for the advancement of God's glory, of which I have already spoken, but also to the good and salvation, both of our neighbors and our selves; as namely, we ought to use all the love, authority and credit which we have with them, as cords to pull them back in the headlong course of sin, and as allurements to entice them to follow our example, in those virtues and good parts, for which we are so commendable. And for our selves, when we consider that God by furnishing us with his gifts and graces, hath made us not only esteemable in his own sight, but also honorable among men; let this rich reward make us to yield unto God all thankfulness and obedience: let this our credit and reputation make us careful in avoiding all sin, whereby our honor will be blemished and impeached; and let this garland of earthly honor serve to encourage us, more cheerfully to run on in our Christian race, that so also we may obtain that precious and heavenly crown of everlasting glory.

And thus have I set down the cautions which are required unto lawful honors, which being observed, they are good and warrantable; and therefore to be moderatelie desired if we have them not, and duly esteemed if we have them. Neither is it to be esteemed true humility, but stupidity and senselessness, not to be affected with the sweet odour of a good name. And howsoever ambition, vain glory, and worldly and carnal honors, are to be contemned of all Christians, as we shall afterwards show, yet these lawful honors, fame and reputation, wherein the former conditions are observed, both in compassing and using them, may, yea ought to be desired and esteemed, seeing they tend to God's glory, the good of our brethren, and the furthering of our own salvation. For when as we shine gloriously in the eyes of men, in the light of a godly life, then is our heavenly Father glorified, as our Savior telleth us; both because he is the author and fountain of all these graces and good gifts, and our Lord and Master, under whose rule and government we thus profit in virtue and goodness: and also because whatsoever praise we have of men, we thankfully return it unto him. Even as contrariwise when as we dishonor our selves by our sins, we also cause the name of the Lord to be blasphemed and evil spoken of by those who are strangers to his grace. And therefore though there were no other reason moving us to seek this honor and good report, yet this were sufficient, that by it our heavenly father is also glorified, though we did not respect our fame, for our own sakes, yet for God's sake we must respect it, because our discredit doth also tend to his dishonor.

So also we are to desire and esteem this lawful honor for our neighbors good; first, because performing a duty enjoined them by God, they are also made partakers of his promises and rewards; for the Lord requireth in the fifth Commandment, that we should honor them who are superior unto us in gifts, and that we should acknowledge and give due respect to his graces wheresoever we find them; and in the ninth Commandment, that we should be careful in preserving the fame and reputation of our neighbors; the Apostle also chargeth us, that in giving honor, we strive to go one before another; and that we should honor all men, love brotherly love, fear God and honor the King. And to his Commandment the Lord hath added the promise of long life, as a type of life everlasting, and the earthly Canaan, as a pledge of our heavenly inheritance, of which it is a most manifest sign that we are heirs, when as we love, reverence and respect the children of God, for those gifts and graces which we see shining in them; as appeareth in the fifteenth Psalm, where it is made a mark of one that is to inherit God's Kingdom, to contemn a vile person, or a desperate sinner, and to honor them that fear the Lord. And therefore when our neighbors do thus respect and reverence us, for our virtues and good parts, we are exceedinglie to rejoice, not only in respect of God, because his will is done on earth, or our selves, because we are adorned with this crown of virtue; but also in regard of our neighbors, from whom we have this honor, because they perform that duty which God requireth of them, and thereby manifest that they shall be partakers of his promises, and heirs of everlasting life.

Secondly, we are to desire this honor and good esteem for our neighbors sake, that he may thereby be edified, when as he not only seeth our good example, but also liketh and approveth it; for it is a notable degree to the embracing of goodness in a man's self, when he beginneth to honor and reverence it in another. Besides, there is always with this honor and respect, great authority joined in the party who is thus honored, over him who yieldeth it unto him, which is not forced, but willing and voluntary; and this is very effectual and powerful to draw men unto all good and religious courses, because it procureth audience and respect unto their words and persuasions; and therefore we ought carefully to maintain our honor, that so we may also preserve our authority, for the good and edification of our brethren, in which respect, the Apostle chargeth Timothy and Titus to preserve their credit from contempt, that so having more authority with the people, their ministry might be more effectual to persuade them to embrace the truth, and follow good and virtuous courses. Whereas contrariwise when a man's credit is impeached, and his good name blemished, he loseth all authority and means of doing good: either by persuading to that which God requireth, or indisswading from sin; seeing no man is willing to receive his physic, of whom the fame goeth, that he hath long had the same disease, and cannot cure himself.

Lastly, as we are to preserve our good name and credit for the edification of our brethren; so also to preserve them from scandal, lest taking offense at our lives, in regard of the ill rumors they hear of us, they also grow to dislike our profession and religion. The consideration whereof should move all Christians, to an earnest care of preserving their good name and reputation, not only by avoiding sin, but also all appearances of evil; because in this case supposed evils, rumors and jealousies do as much offend our brethrē, casting down the weak, grieving the strong, and hardening those who are not called, as those which are truly and really committed. And thus it appeareth that we ought to have great care of our fame and reputation, in regard that it is a notable means of our neighbors good. To which purpose one saith, that a good life is necessary unto us, and a good name necessary unto our brethren: and as we must labor to have a good conscience before God, so also to have a good report among men for our neighbors sake: and therefore cruel and uncharitable is their conclusion, who affirm that they will approve their actions to God and their own consciences, and not at all care what men speak or think of them, seeing the wounds which they suffer in their reputation, without ever warding them off, do through their names pierce into the consciences of their neighbor, and oftentimes wound their souls to the very death, for which Christ Jesus shed his precious blood.

And as we ought to seek this lawful honor and good report, in regard of God and our neighbors, so also in respect of our selves: neither is it enough that we have the shining brightness of a good conscience, unless we have also the sweet odour of a good name: because by this sweet perfume, not only the standers by are refreshed, but also our own spirits revived, and our hearts cheered, so as we may with more comfort and courage hold on and proceed in our good courses: for as not only the sight or remembrance of the crown or prize, but also the applause of the standers by refresheth the spirits, and giveth strength to the limbs of those who run in an earthly race; so also in the running of our spiritual race, not only the remembrance of the crown of glory, which they that run shall obtain, but also the commendation of the godly and faithful doth exceedingly revive and strengthen us, to continue constant in our course unto the end. And therefore considering how weak and faint we are, in so much as we are daily ready in our selves to slacken our pace, stand still, or turn back again; it behooveth us to desire, and much to esteem this and all other good encouragements and comforts, whereby we may be strengthened and helped forin running this Christian race of righteousness.

Again, we are bound by the Commandments of God, to do all that we lawfully can to obtain a good name, and to preserve our honor and reputation among men: for whereas we are commanded to honor our parents, under whom are understood all superiors, whether it be in government and authority, or in God's graces, gifts and virtues; we are also enjoined to have the like care of our own honor, when there is this superiority in our selves, because charity beginneth at home; and our own love is the rule of that love which we owe to others: whereof it is that the Apostle chargeth Timothy that he should not despise God's gifts bestowed on him. And so also, whereas in the ninth Commandment, God requireth that we should neither hurt, nor yet be wanting to the fame and good report of our neighbors: it is also commanded that we be alike careful to keep our fame and reputation, without blemish or impeachment; or else we transgress the commandment of Almighty God, and wound our own consciences with sin: for as he is guilty of the breach of the sixth Cōmandement, who is wanting unto himself, in the means of preserving his own life, and of the seventh who doth not use all good means to preserve his own chastity; so likewise of the fifth and ninth Commandments, who hath not a lawful & laudable care of preserving his own honor and reputation. And hereof it is, that because neglect of our fame is a sin, and sin is Satan's snare, wherewith he catcheth & entangleth us; therefore the Apostle saith, that a Bishop must be well reported of, even of them which are without, lest he fall into rebuke, and into the snare of the devil. And thus have I shown both what is required to lawful honor, and the reasons which should move all to desire and esteem it, to the end that those reasons which shall hereafter be brought to persuade to the contempt, and show the vanity of worldly and carnal honors, may not make us neglect the good with the bad, or despise that which God would have us to value and desire, for want of due distinction.

CHAP. III.

Of riches, and that they are good in themselves, and indifferent in respect of their use.

HAuing spoken of honors and of their lawful use: in the next place we are to speak of riches, which also are in their own nature good, as being the creatures of God, whose goodness was approved by his own testimony: neither were they only good in the state of innocence, but even after the fall, seeing in the Scriptures they are said to be the gifts of God: for so it is said, that God gave Job his wealth; and the Lord professeth, that he gave unto the Israelites their corn, and wine and oil, and multiplied their silver and gold: yea they are not only said to be gifts, but benefits and rewards, which God promiseth to bestow upon them that serve him, as we may see at large in the book of Deuteronomy; and threateneth it as a punishment of sin to deprive them of these benefits: and so the Psalmist saith, that riches and treasures shall be in his house that feareth the Lord. And that which is yet more, they are called the blessings of God: so the Wise man saith, that the blessing of the Lord maketh rich, and he doth add no sorrows with it: and thus it is said in the Scriptures by a usual phrase, that God blessed those who were enriched, and so they waxed rich. And as the Lord bestowed riches as his gifts, benefits and blessings, so he required that they should be offered unto him again in sacrifices and oblations, and vouchsafed unto them this honor, to have his Tabernacle and Temple made and adorned with them. Finally, the Lord hath bestowed them upon many of his good servants, and made them to be unto them true benefits and blessings, as Abraham the father of the faithful, Isaac, Jacob, Job and many others, who did not only possess these gifts of God, but also by the holy use of them, glorified him, and were the better enabled to all good and Christian duties.

But howsoever these riches are good in their own nature, and as they proceed from God the fountain of all goodness, yet they are not absolutely and immutably good, but subject to alter their nature according to their owners, and to be corrupted and abused by man's sin, who hath them in possession: and therefore howsoever they are good, yet in respect of the degree of their goodness they are but of low and mean nature, and of little worth and excellency, if they be compared with God's spiritual graces, or the eternal joys of his kingdom. For howsoever the Apostle Paul accounted these creatures of God good and profitable helps, for the performance of the works of mercy; yet comparing them with the spiritual riches of Christ and all his benefits, he esteemed them no better then dross and dung, yea loss in respect of the other. And this may further appear in that the Lord doth appropriate his spiritual graces as his chief jewels unto his own children and servants; whereas he giveth riches as common gifts both to the good and bad, and more commonly and in greater measure to wicked worldlings, then to those who truly fear him. And with this argument one concludeth, that riches are not absolutely good, or of any excellent nature: For (saith he) if gold had been good absolutely, without question Christ would have given it to his Disciples, upon whom he bestowed gifts of unspeakable value; but he was so far from giving it them, that he did prohibit them to have it: and therefore the Apostle Peter was not only not ashamed of his poverty, but also seemeth to glory in it, saying, silver and gold have I none. So another saith, that riches are given by God both to the good and evil, lest they should be thought evil, or a good of any excellent nature. If (saith he) gold and silver were given only to the good, they might rightly be thought to be of some eminent goodness: and if they were only wanting to the evil, poverty might seem a great punishment. And if they were only wanting to the good, poverty would seem blessedness. But now that we may know that gold may lawfully be possessed, the good have it, and that it may appear that it is not the cause of their goodness, the wicked also enjoy it, &c. & therefore God hath distributed gold & silver unto mē, as being good in their own nature, although they be no chief or great good, but in their mean degree and order, set forth the praise of God the Creator of the world.

Yea so far are they from any absolute, eminent and perfect degree of goodness, that they are to us but of an indifferentnature, good to the good, who use them well; and evil to the evil, who abuse them unto sin, making no man that hath them by their own virtue and power either the better or the worse, but are good servants whē a good mind ruleth them, and wicked tyrants over an abject and base master. To this purpose the Son of Sirach saith, that the principal things for the whole use of man's life, are water, fire, iron, salt, meal, wheat, honey, milk, the blood of the grape, oil and clothing. And all these things are for good to the godly, but to the sinners they are turned unto evil. With whom Augustine agreeth, Thou desirest (saith he) to have gold and silver, and they are I assure thee good, but not unless they be well used; and thou canst not use them well if thyself be evil: and hereby gold and silver are evil to the evil, and good to the good, not because they do make them good, but because finding them good, they communicate with them in their goodness. They are not therefore absolutely good (like God's spiritual graces) for then they would make us good, but of a mean and indifferent nature, good in their own nature, but much corrupted through the fall of Adam.

Nevertheless, to those who are raised by Christ and are renewed and regenerate by his Spirit, they are truly good, both as they are encouragements to stir them up to thankfulness and obedience, and means and instruments of performing that good to which they are encouragements: and finally, as they are unto them pledges of God's love, and earnest penies of their salvation. For the faithful receiving these gifts and blessings from God, and having nothing to return unto God in lieu of all his benefits, do take up that wholesome cup of thanksgiving, and do praise the name of the Lord, and labor to express their thankfulness in all holy obedience to his will, being encouraged with these rewards, the which in our estimate judging according to sense, and too much respecting things present, are precious and of great worth: for howsoever in truth these earthly things being compared with Christ and his spiritual and heavenly graces, are as the Apostle reputeth them no better then dung, yet in regard of our weakness, and too much love of these earthly things, we are more encouraged with them to do God service then with better gifts, and our minds already inclinable to goodness, being manured with this earthly dung, become more fruitful in obedience: as the old wily Serpent cunningly observed; Doth Job (saith he) serve God for naught? hast thou not made an hedge about him, and about his house? and about all he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land.

And as they encourage God's servants to do good, so are they unto them instruments of well doing, and helps and means, whereby they are the better enabled to accomplish their godly and Christian desires. To which purpose one saith, that riches, power and strength having in themselves no true felicity, are the instruments of virtue to those that use them well, and therefore he is a wretched man that abuseth them; like unto him who taking into his hand a sword to fight against his enemies, doth turn the point thereof against himself for his own destruction. But especially we are hereby enabled to perform the works of mercy and of Christian liberality, in helping the distressed and relieving the poor: in which bounty and beneficence we more resemble our Creator, then in almost any other virtue. And howsoever virtue and true godliness doth not consist chiefly in the outward fact, neither are any excluded from it through the want of external things; for a man is to be esteemed bountiful who hath a bountiful heart, and is esteemed of God a liberal benefactor to the poor, who hath a large mind and a ready hand to give, though it be out of small ability, as appeareth by the example of the poor widow casting in her two mites, and in Christ's promise of reward to him that should give but a cup of cold water to any of his disciples: yet herein rich men have a privilege above others, in that they have means to express and show their bounty, and to give a visible testimony of their invisible virtue, in actual relieving of the poor, whereby they outwardly receive much good, and the givers inwardly much comfort. And thus the Apostle would have rich men charged above others, to do good, and to be rich in good works, and ready to distribute and communicate, laying up store for themselves, a good foundation against the time to come, that they may obtain eternal life. And our Savior Christ willeth them, to make unto them friends with the riches of iniquity, that when they should want, they might be received into everlasting habitations. To this purpose one saith, that gold is reputed good, not because it maketh us good, but because it enableth us to do good. Neither is it to be doubted (saith another) but that a wise man hath more matter and larger scope of showing and laying open his mind in riches then in poverty: for whereas the chief virtue to be shown in this, is to bear it with patience and not to sink under the burden; in the rich estate he hath a large field wherein he may show his temperance, liberality, diligence, disposition and magnificence. A wise man will not despise himself, though he be of a dwarfish stature, but yet he would rather choose to be of a manly and tall pitch; he will show the power of his wisdom in a wearish body, or having but one eye, but yet he would rather have a body strong and perfect, and yet so, as knowing that he hath a stronger thing within him; he can bear with sickness, but he wisheth health. For there are some things which although they be but small in comparison of the chief parts, so that they may be taken away without the ruin of the principal good, which notwithstanding add something to the continual joy that springeth out of virtue. And thus riches do affect him and make him cheereful, as a prosperous wind doth him • hat saileth, and as a fair day and a sunnie bancke in the cold of winter. Let therefore no man altogether reject riches, because others abuse them unto sin, seeing the fault is not in riches themselves, but in those who do not know how to use them: for as they are hindrances to wicked men, so they are furtherances to the good, whereby they are set forward in the course of virtue. Finally, these riches are to those that use them well, not only good in themselves, but also pledges of God's love, and of our eternal inheritance in his kingdom; for they who have been faithful in these small things, shall be made rulers of much; they who have well used these earthly talents, they shall enter into their masters heavenly joys, as our Savior teacheth us; and thus were the holy Patriarchs by the possession of earthly riches assured, as by types and pledges, of the eternal treasures in God's kingdom; by long life, of life everlasting; by Manna in the wilderness, of that heavenly food which never perisheth; and by the possession of the earthly Canaan, that they should forever remain in the spiritual Zion, and heavenly Jerusalem. And therefore David concludeth, that because God had bestowed on him the blessings of this life, he would without question continue unto him his love, and make him to dwell with him forever in his heavenly habitation.

And thus it appeareth that riches are the good blessings of God, to those that are good, and have also a good use of them. The which point may seem to need little proof, or enforcing in this covetous age, wherein the most men esteem riches their chiefest good, and seek more earnestly after them, then the glory of God, or the salvation of their own souls; but yet because Satan is ready to bring us from one extreme to another; and as he doth use all alluring enticements, to cause worldlings to fix their hearts upon them; so when he hath to deal with a weak Christian, whose affections are weaned from the world, he contrariwise persuadeth him to hate these gifts of God, and utterly to reject them, as being in themselves unlawful to be possessed. And finally, because there have been some so far deluded with these temptations, drawing them to this extreme, that they have not only condemned the use of riches, and affected voluntary poverty, but also have persuaded others to do the like; as among y ^e Heathens Crates a Philosopher at Thebes, a man of great riches, who when he went to study Philosophy at Athens, cast a great treasure of gold into the sea, saying that he would destroy it, lest it should destroy him; whose practice Jerome approveth, who also being possessed with this conceit, runneth much on this string, abasing riches, and magnifying poverty: and in our times diverse orders among the Papists, as the begging Friars, the Heremits, and Anchorists do religiously abstain from the use of riches, and profess voluntary poverty: It shall not therefore be amiss to add something more concerning this point, that those who maintain this error may be convinced, and the weak conscience confirmed in the lawful use of these gifts of God.

Let this then be the position, that Riches are not to be condemned and rejected, but to be used of them that have them to the glory of the giver, the benefit of God's Church, and the furthering of the owners in all Christian and honest duties. And this appeareth, because they are the gifts and blessings of God, which cannot be contemned and cast away, without contempt to his majesty who bestowed them, unless it be in some cases in which himself requireth it. Again, they are (as I have shown) the instruments of doing good, especially of Christian beneficence, and therefore having those means granted unto us by God, we are not contemptuously to reject them, but to use these talents to the glory of our great Lord and Master who hath entrusted them to our use. So our Savior Christ doth not bid us to cast them away, but to make us friends of them, by liberal bestowing them to charitable uses, that so we may be received into everlasting habitations. And the Apostle Paul doth not condemn the possession of riches, but would have rich men dissuaded from their abuse, and persuaded to a right use of them. Yea contrariwise the holy Ghost teacheth us to pray against poverty, as being in it self so far from a state of perfection, that it is evil, and both a cause and fruit of sin: so the wise Agur prayeth, Give me not (saith he) poverty, lest I be poor, and steal, and take the name of my God in vain. And so far is he from enjoining this willful poverty, that he commandeth us to labor and take pains in our lawful callings that we may have sufficient, not only to relieve our own wants, but also that we may be able to relieve the necessities of other men.

But they object, that our Savior Christ and his Apostle calleth riches the mammon of iniquity, thorns, which choke the good seed of the word, and snares to entangle and drown us in perdition. To which I answer, that our Savior in calling them so, aimeth not at riches as they are in their own nature, the gifts and blessings of God, nor as they are possessed and used by the faithful to good purposes; but as they are abused by wicked worldlings unto sin, either by their unlawful getting of them, or as in their possession they are puffed up with pride, or trust in them more then in God himself; or finally as they commonly abuse them, as their instruments, to accomplish and bring to pass their wicked designs. And to this purpose one saith, that there is neither holiness in poverty, or fault in riches; but as luxuriousnes infameth and discrediteth wealth, so holiness commendeth poverty. And elsewhere he saith, that riches are very good to them that know how to use them, but to him that knoweth it not, they do indeed become evil. He hath distributed and given to the poor, (saith the Psalmist) his righteousness remaineth forever. What therefore is better then of thy riches to give to the poor, by which God becometh thy debtor, in a certain kind of godly usury. It is not therefore riches themselves, but their sinful abuse, which Christ condemneth of iniquity & evil; neither do they make a man better or worse, but as they are used. For as one saith, There are some rich whose wealth doth not lift them up in pride, but exalt them by the works of mercy; and there are some who abounding in worldly wealth, do not seek after the true riches which are of God; neither yet are in love with their eternal country, because they think it sufficient for them to be supported with these temporal things. And therefore it is not wealth that is in fault, but the corrupt affection. For all things that God created are good; but he that abuseth his goods, behaveth himself like the glutton, who through greediness killeth himself with that food, wherewith his life should be preserved. Poor Lazarus attained unto everlasting rest, and the rich Glutton was tormented, but yet it was rich Abraham which did hold poor Lazarus in his bosom, &c. Again, there are others who are destitute of earthly riches, and yet are puffed up in pride in their own conceit: these men wealth doth not lift aloft to make ostentation of their power, and yet the wickedness of their disposition doth place them in the number of reprobate rich men. Whomsoeuer therefore the love of life eternal doth not humble, the Scripture accounteth him in the number of the wicked rich; because when God shall come to judgment there will be no difference, whether we are puffed up with our goods, or with our dispositions and affections. But being well used they cease to be in respect of our use of this indifferent nature, and become truly good unto us. For as the son of Sirach saith, Riches are good unto him that hath no sin in his conscience, and poverty is evil in the mouth of the ungodly. And the Heathen man could say, that howsoever riches are blind if they have not the eye of prudence to illuminate them, yet they see acutely when they follow wisdom.

Secondly, they object that a Christian man is to follow the example of Christ's Disciples who forsook all, and followed Christ. I answer, that the Apostles were said to have left all, first in regard of their estimation, when in comparison of Christ and his benefits they lightly esteemed them, and (as the Apostle Paul professeth) reputed them no better then dung. Secondly, in regard of their hearts and affections, when as they did not adhere unto them as before time, but contemned them as base in respect of God's spiritual graces, and heavenly treasures. Thirdly, in respect of their disposition, resolution, and readiness to leave all, rather then they would deny Christ and the profession of the Gospel. In which respects our Savior likewise requireth that we should forsake, yea hate, our father, mother, wife, and children, yea that we should deny our selves, and hate our own lives: not that he would have us to do thus absolutely, for that were to sin against God's commandments, but comparatively rather then we should deny Christ and the profession of his Gospel, when both the love of these earthly things and our love towards them, will not stand together. And in the same sense our Savior requireth that we should forsake our riches: for the Apostles themselves who are said to have forsaken all, did notwithstanding after this retain their goods in their possession; howsoever in regard of their extraordinary calling whereby they were tied to go out of their Country over all the world to preach the Gospel, they had not the daily use and comfort of them. For after that Leuie is said to have left all, and to have followed Christ; in the next words he is also said, to have made Christ, and many with him, a great feast at his own house, the which he could not have done, if he had forsaken all, in respect of right and possession, but only in the former respects. And Peter also who saith, that he had forsaken all, retained still his house at Capernaum, with other necessaries and provision, as were fit to give unto Christ entertainment. And so likewise, he had his nets and boates, and other necessaries for his fishing, even after the resurrection of Christ, as John recordeth. And therefore of necessity, their leaving and forsaking of all, must be understood, not absolutely and actually, but comparatively in respect of their estimation, affection and resolution of putting it in practice, when as they should be called thereunto of God. In which regard, we also are bound to forsake all, not only in disposition but in act; first, in case of Christian apology and profession of God's true religion, when we are by persecutors put to our choice, either to leave our riches, or to leave Christ and his truth. In which respect also we are to leave our lives, as our Savior himself in many places requireth. Secondly, when it concerneth the general good of the Church; for the common and public good is to be preferred before our own private and particular. And lastly, when as in time of grievous persecution, the necessity of many of our brethren is great, and cannot be supplied by any other means, then by selling away of our possessions, that the money may be employed to the common use, as was the case of the primitive Church in the Apostles times.

Fourthly, they object the saying of our Savior Christ to the young man: If thou wilt be perfect, go sell that thou hast, and give it to the poor, &c. I answer, that this was but a particular trial which our Savior took of this young iusticiarie, who bragged that he had observed and kept the whole law of God; whereby our Savior shown him how far he was off from that perfection of righteousness which God therein requireth, in that he had not profited thus far, as to prefer God in his love and affection before his riches, but would rather leave Christ, then leave them, if he must needs forsake one of both. That so being admonished of his own imperfections and wants, he might flee out of himself, and abandoning his own righteousness, he might rest himself wholly upon Christ and his righteousness, for his justification & salvation. Finally, they object the saying of our Savior, that it is easier for a camel to go through the eye of an needle, then for a rich man to be saved. But the answer is easy; for our Savior speaketh not of the possession of riches, but of their abuse, when as rich men trust more in them, then in God. For so he expoundeth himself unto his disciples; Children, how hard is it for them that trust in riches, to enter into the Kingdom of God?

CHAP. IIII.

Of the manifold cautions and conditions which are required to the right and lawful use of riches.

ANd thus have I shown that riches in themselves are not to be rejected and contemned, as being the gifts and blessings of God, which being well used, may be helps and furtherances unto the performance of many Christian duties. In the next place we are to consider of those manifold cautions and conditions which are required unto this lawful use, whereby they are made truly good unto us; and these are of three sorts: for either they respect the acquisition and getting of riches, or their possession, or finally their administration, bestowing, and employment. And first, in respect of their acquisition and getting, it is required that it be Christian, just and honest. In which regard we must not who profess by our religion, that we have better hopes, give our selves up wholly to the scraping and raking of wealth together, suffering our thoughts, our words and actions to be altogether spent about this subject, as being the main end at which we aim. But considering that they are not good absolutely, nor in any high degree of excellency and perfection, but of a mean and indifferent nature; we must give them their due place, and neither in our judgment esteem them, nor in our affection love them, nor in our practice seek them above their deserts, or before God's spiritual graces and heavenly excellencies. But as we are in our judgments, when they come in comparison with these, to despise and contemn them, and in our affections to loath them, esteeming them no better then dross and dung, in respect of Christ and his benefits; so neither are we in our acquisition and seeking of them, to give unto them the first place, but according as our Savior commandeth, we must first seek the Kingdom of God and his righteousness, and then without any great care of our own, God will also minister these things unto us. And if this be not observed, riches which are in their own nature good, do degenerate and become evil: for as a slave is of good use whilst he keepeth his own place, and imploieth himself about his own business, but becometh intolerable, when he presumeth to seat himself above the King, and taketh upon him to rule the Commonwealth: and as the servant is to be well esteemed of his master, whilst in all humility he doth his duty, but becometh odious, when he takes upon him, not only to rule him and the whole house, but as a riuall wooeth his mistress, and withdraweth her heart and affection from her husband; so riches are good, whilst they hold the inferior places of slaves and underlings, and be at the owners command, to perform all good duties: but when they presume to seat themselves in the royal throne of God, the heart of man, which he hath appropriated to his own use, if they take upon them to rule their owners, and to make them to become their drudges: if being in comparison, of a base and contemptible condition, they exait themselves in our estimation above heaven and heavenly things; and begin to woo our hearts from God, and our husband Jesus Christ; then they degenerating from their own nature and condition are to be despised, and with just contempt, to be trodden and stamped under foot.

Secondly, in gathering of riches we must use moderation, both in regard of our affections, and also in respect of the quantity of the riches themselves. In respect of our affection in seeking, we must first avoid that purposed resolution of worldly men, of becoming rich. For upon this will follow a desire of using unlawful means, when as lawful are wanting; and so whilst we get wealth, we shall lose our souls, and lie open to all Satan's snares of temptations, when they are covered with the alluring bait of profit. And this the Apostle plainly affirmeth: They (saith he) that will be rich, fall into temptations and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction. For the desire of money, is the root of all evil, which while some lusted after, they erred from the faith, and pierced themselves thorough with many sorrows. There must therefore be in our will & desire, a Christian moderation and indifferency, whereby we wish to attain unto riches, if God grant lawful means, and can be content to be without them, if these honest and just means be wanting. Secondly, as our desires must be moderate, so also our hast in compassing them, being content to stay our time, and to wait the Lord's leisure, till he blesseth our labors with fruitful increase; for otherwise, if as soon as Satan hath set out a bootie, we presently go a forraging, and run upon it without fear of any danger, we shall suddenly fall into his ambushments, and by over hasty pursuit of our pray, make our souls a pray to this destroying enemy. And of this the Wise man forewarneth us, that we may avoid these stratagems of the devil: He that (saith he) maketh hast to be rich shall not be innocent. And a little after: A man with a wicked eye hasteth to riches, and knoweth not that poverty shall come upon hin. And in another place: An heritage hastily gotten at the beginning, the ena thereof shall not be blessed. Of this hast therefore let us take heed, and before we cease upon riches, let us consider well of the means whereby they are to be compassed, and seriously view them before we swallow them, lest Satan hath hid a hook under this bait; and seeing riches are thorns let us not suddenly catch hold of them, lest they wound our hands, but take hold of them daintilie, and with great wariness. Thirdly, we must seek them with quiet and contented minds, and rest satisfied with that proportion which God alotteth unto us; and not seek after them, with an insatiable appetite, which the more it hath, the more it coveteth, like those who are sick of the dropsy, who the more they drink, the more they thirst; or like the horseleaches, the grave and hell, of which Solomon speaketh, which cry, give, give, and are never satisfied. But of this I shall speak more afterwards. Lastly, we must affect the attaining of riches only by such means as are lawful, and warranted in the book of God; that is, we must seek them in a lawful calling, and by honest courses, not at all coveting them, when as we cannot thus attain unto them. In the former respect it is required, that we live in a lawful calling, and therein that we get our riches, and not by playing, gaming, and such like courses, condemned by the laws of God and men. Neither must we labor after wealth, by encroaching upon other men's callings; for it is not lawful for a minister to enrich himself by following the calling of private men, no more then it is lawful for them, to enrich themselves by taking upon them the calling of a minister. But every man ought to abide in that vocation whereunto he is called of God, as the Apostle requireth. And for the other, we ought in this lawful calling, to use only lawful means to attain unto wealth, expecting and waiting for God's blessing upon them, and not after the fashion of the world, use those which are wicked and unlawful, when those which are lawful fail. As for example, we must avoid violence, wrong, oppression, extorsion, cruelty, as also all manner of fraud, deceit, and crafty courses, whereby we circumvent and endamage others, to enrich our selves. For as the son of Sirach saith, Riches are good to him that hath no sin in his conscience, and the rich man is blessed which is found without blemish. Whereas contrariwise, those who seek to compass riches by evil courses, what do they else but flee from God, and seek to have their desires satisfied by the devil? What do they but by gaining a little earthly pelf, hazard their own salvation, & what will it profit them to gain the whole world and to lose their own souls? as our Savior Christ speaketh. To this purpose the Heathen Philosopher speaketh excellently: A wise man (saith he) may have great riches, being not wrongfully taken from any, neither defiled with strange blood, gotten without injury, without any dishonest courses; of which there is as honest a passage and egress, as they had an entrance, at which none groaneth and repineth but the envious and malicious: let them be sifted and examined as much as you will, and they will prove honest. In which when as there are many things, which all could desire to be their own, there is nothing which any man can say it is his own: such an one will not reject the benignity of providence, and will neither glory nor blush in his patrimony gotten by honest means, &c. And as a wise man will not admit a penny ill gotten to come within his doors; so he will not refuse and cast out great riches, the gift of providence & the fruit of virtue. For why should he envy them a places let them come and spare not, let them take up a lodging with him: he will neither boast of them, nor hide them; for that were a sign of a mind ignorant how to use them, this of a mind base and fearful, as though he hugged in his bosom a thing of great price. He will not (I say) cast them out of doors. For then what should he say, are you unprofitable? or do not I know how to use you? but as though he could go a journey on foot▪ yet he had rather go in his coach; so if he can lawfully be rich, he will, and will have wealth in his custody, but as a thing which is light and ready to fly away: neither will he suffer it to be troublesome either to any other or himself, but he will bestow it, either to the good, or to those whom he is in hope to make good.

And thus much concerning the moderation of our affections in seeking riches: in the next place we are to consider of the quantity of our riches which is to be desired and sought after: in which regard riches are either necessary, sufficient and plentiful, or abundant and superfluous. The necessity of riches either respecteth a man's nature or his state: the necessity of nature is, that a man have things necessary to sustain and preserve nature, as food, apparel, lodging and such like, with which a man must rest contented if he have no more: according to the Apostles rule, If we have food and raiment let us therewith be content. And these necessaries every man is bound to desire and seek after, both that nothing be lacking unto him for the preservation of his life, and also that he be not chargeable unto others. The necessity of state, place or calling, either respecteth himself or others. Unto the former is required that a man have not only things fit to sustain nature, but to maintain him according to his place and calling; in which a greater or less proportion is necessary, according to the dignity or meanness of a man's quality or condition. And thus a noble man hath need of a large allowance to maintain him according to his nobility, and a King more, to maintain his royalty: and thus besides necessaries belonging to nature, scholars & students have need of books, and artizans of tools. In respect also of others, riches are necessary either to maintain those which are committed to a man's charge, or others who are not under his government: for the former, the father is bound to maintain, not only himself, but also his children, the master his family, the Magistrate his officers; of which a man ought to have as great a care to provide them necessaries according to their several conditions as himself; and therefore is bound in conscience to desire and seek after the means, whereby he may be enabled hereunto. For as the Apostle saith, If there be any that provideth not for his own, and namely for them of his household, he denieth the faith, and is worse then an Infidel. And this care was in Jacob, where he saith to Laban, When shall I travail for mine own house also? and in the good housewife described in the Proverbs, who was diligent to provide necessaries not only for her husband and children, but also for all the rest of her family: yea this care was in our Savior Christ himself, who had a purse to keep the money which was fit for the common store, both for himself, his disciples, and the poor; which as one observeth, was not a penny-pouch, but a bag so big that it needed a bearer. And this provision of necessaries ought not only to be for the time present, but also for the time to come: for the learning of which lesson the sluggard is sent to the Pismire to 〈1 page duplicate〉 〈1 page duplicate〉 to learn providence, seeing she in the summer provideth food for winter; which who taketh out and practiseth, is called the son of wisdom. Neither ought a man thus to provide for his charge, that they may have comfortable maintenance whilst he liveth, but also that they may have a competency for their relief after he is dead: and thus a good master provideth for his faithful servants, who have spent their chief strength in his service, but especially parents for their children: for so the Apostle saith, that children are not bound to lay up for their fathers, but the fathers for the children. And Solomon saith, that the good man shall give inheritance to his children's children. In respect also of others who are not under our charge riches are necessary, and that both for public and private uses: public, as when we contribute to all good uses, which either respect the Church or the Commonwealth: to which purposes we are to extend our helping hand, not only out of our superfluities, but out of our necessities, pinching both back and belly to perform these public services: private, as when out of that portion which God hath allotted us, we be ready according to our ability to relieve the poor who stand in need of our help.

The second degree or measure of riches, is to have not only things necessary, but also to have some sufficiency and reasonable plenty of them; so as a man may have not only wherewith to hold life and soul together, and to provide in some poor and slender manner for his charge and family, but also such store, as that together with them that depend upon him, he may live comfortably and cheerfully in his vocation. And not only so, but also may be enabled thereby, to be liberally helpful and beneficial unto others, and to advance their good, whether it be private or public. Private, as by plentiful relieving the poor, and doing the works of mercy with a bountiful hand. Public, when as we have riches which we employ for the good of the church, in maintaining the Ministry, and setting forward all means of God's service; and for the good of the common wealth, when as we have wherewith to pay tribute, scot and lot, and to perform such public services as tend to the common good. And in this degree also riches may lawfully be desired and sought: first, because the holy Ghost doth account this plentiful estate in it self more happy, then that of want, whereas it is said by Christ himself; that it is a blessed thing to give, rather then to receive: and whereas God promiseth it as a blessing to his people, that they should lend unto many, but not borrow of any. Secondly, because we are taught by the example of Agur to pray for this sufficiency and convenient plenty. And lastly, because God requireth of us that we be ready to perform those good duties both public and private unto others: as namely, that we must not only drink of the water of our own cesterne our selves, but also must let our fountains flow forth, and our rivers of waters must run into the streets; and not only labor to sustain our selves and family, but also that we may give unto him that needeth. Unto which we might add all those commandments enjoining, and exhortations encouraging us to give unto the poor, and to do the works of mercy to those who need our help; as also to give tribute to the Prince, and maintenance to those who labor in the work of the ministry: all which manifestly prove the lawfulness of desiring and seeking this sufficiency of riches and convenient plenty, so it be with moderation and with observance of the former cautions; for where any duty is commanded, there also the means whereby we are enabled to perform it, are enjoined so far forth as we can compass them by lawful means. Unto which we might also add, that the Lord in his infinite bounty and goodness, hath not only created such plentiful store of these his creatures, as are sufficient for necessity, but also for honest comfort and delight, and hath in many places promised this store and plenty to those that fear and serve him.

The third degree of riches is abundance and superfluity, whē a man hath more thē is fit for his place & calling, or thē he can or will employ to any good uses. Now the questiō here is, whether it be lawful for a Christian man to desire & seek after this abundance and superfluity? For answering whereof we are to know, that this desire and seeking of abundance is to be condemned as unlawful, not simply and absolutely in it self; for if we could desire and seek abundance of riches, which are in themselves good, by good and lawful means in a moderate manner, in respect of our affection, and unto good ends, namely, that according to our proportion of riches we might abundantly glorify God, and disperse that which we thus gather unto the poor, and were made thereby more thankful unto God, according to the measure of his gifts, and more humble because we are more indebted unto him, I do not s • e how this desire should be unlawful; for if we may lawfully use this abundance when God bestoweth it, it cannot be that it is simply and absolutely unlawful to desire that which we may lawfully use. But yet this desire of abundance by accident and by reason of our corruption, is evil and unlawful; because they who desire abundance do immoderately desire it, and oftentimes use evil means in seeking to compass it. Secondly, because in respect of our corruption we cannot propound purely those ends of doing good, but desire and seek it for self-love, and for our own use. Thirdly, because we desire more then we can, or will employ to good uses, neither is the fault in the quantity of our riches, but in our inordinate desires, and unjust detention of them from good uses: for if we had such an ever springing fountain of wealth that could never be drawn dry, there were no hurt in it, if we would retain thereof only so much as might suffice us, and serve for our own necessary and lawful use, letting all our superfluity run abroad the country for the relief of others, and for the refreshing of such poor afflicted souls as are dried up with grief and poverty. For so although we should have always abundance, yet should we never have superfluity, because we have no more then we well use. Fourthly, because desiring and seeking abundance, we do accordingly take pains in using the means, whereby we may attain unto our desires; and consequently our thoughts and labors being of no large extent, are wholly taken up in these earthly employments, so as in the mean time we neither desire nor seek as we ought things of far greater excellency, as God's spiritual graces, and the eternal joys of his kingdom. And lastly, in respect of our corruption this abundance of riches and wealth is the foundation and ground of many dangerous temptations; whereby Satan choketh in us the seed of God's word, weaneth us from the love of heaven and heavenly things, puffeth us up with pride, and maketh us forgetful of God, and of all duties which we owe unto him. So that like as our body • s, whē they excessively abound with any humor, though it be never so good in it self, they are thereby cast into desperate diseases, if it be not purged and abated; so it fareth with us in respect of our states, for when they abound with superfluity of these good things which are earthly and temporal, and are not abated by employing them to good uses, they make our souls dangerously sick in sin, and betray them to be overcome by the temptations of the devil. And therefore as the discreet Merchant, though his wares be never so good, fitteth his burden to his ship, not ouerloading it with more then it can well carry, for fear lest all should sink; and if a storm happen, is ready to lighten his ship, by casting out a part of this also, that so the residue with himself may escape the danger; so we are to use the like wisdom, and not ouerburthen our minds and souls, with a greater load of these earthly things, then they can well bear, but allow only unto them a fit and competent proportion; and if Satan taking advantage of our plenty, do endanger us with the storms of his temptations, we are to ease our selves by giving part of that, which otherwise we might well use, to the poor, to preserve our souls from suffering shipwreck, and so shall we not only save the rest for our own use, but casting our wares upon the face of these waters, we shall after many days find them, with no small advantage.

And thus have I shown that howsoever abundance is good in it self, yet in many respects the desire thereof is hurtful unto us. The which may further appear by these reasons. First, because riches are not absolutely good, but in respect of the end, or use, for which they are desired and possessed, according to which end they are to be measured and proportioned; for those things which are good in respect of their end, are to be measured according to this end. As for example, the end of our desiring riches is, that by their use, we may glorify God, have sufficient maintenance for our selves, and be able to relieve others, and consequently our desires are only so far lawful as they are measured and fitted to these ends; for in all those things whose goodness consisteth in a due measure and proportion, either the increase or diminution of this measure must needs be evil. And therefore to desire more riches then we either can or will use to God's glory, for our own maintenance, or the relief of others, must needs be evil and unlawful, because our desires exceed the measure of those ends, for which only riches are good.

Secondly, this desire of abundance, not thus to use it, but to hold it in our own possession, and to make our selves rich, is a notable sign of diffidence and distrust in God's promises and providence, which maketh men think that they have never sufficient for their maintenance, and for the preventing of all casualties and dangers of loss, which may befall them, although they have already one foot in the grave. Thirdly, abundance immoderately affected and accordingly obtained and possessed, is a notable means to puff men up with pride, to make them to forget God, to insult over their brethren▪ as we may see in many even in our days, who having nothing in themselves worth regard, but being miserably poor in all virtue, wisdom, and goodness, are yet exceeding proud of their riches, and insult over all who are inferior unto them in wealth, though they be never so much superior in all graces and good parts. And this was the cause why the Lord did forbid even Kings themselves to gather much silver and gold, lest their hearts being puffed up with pride, they should be turned away from God. Now if Kings whose royalty is so great, and whose employments so manifold, both for maintenance of their estate, and for defense of themselves and their country, might not seek excessive riches, and superfluous abundance; how much more unlawful is it in subjects and inferior persons, who have no such use of it?

Fourthly, that which we may not pray for, that we may not desire and seek, but we may not pray for this abundance, having no promise of it in the Scriptures, whereupon we may ground our faith. Yea rather we are taught to pray against it, according to the example of wise Agur; Give me not riches, lest I be full and deny thee, and say, who is the Lord: and our Savior Christ hath taught us to pray, not for abundance and superfluity, but for our daily bread, that is, such necessaries and convenient store, as may comfortably sustain our lives; and also that we should not be led into temptation: now in respect of our corruption this abundance is a notable temptation and snare of the devil, whereby he draweth us from the love of God, and fasteneth our hearts unto the earth, besides innumerable other evils, which thereby he worketh in us; and therefore we who desire to be delivered from temptations, are not willfully and desirously to run into them. Lastly, this desire and seeking of abundance for our own use is injurious and hurtful to our brethren and neighbors; for seeing these earthly things are circumscribed, and but of a finite nature; therefore it must needs follow, that the more that some abound with them, the more others want. And nothing can be more unjust and unequal then to deprive others of necessaries, to the end that we may load our selves with superfluities; but much more injurious ar • they unto themselves, in that they unmeasurably seek these good talents of God, and hide them in a napkin, never employing them to the advancement of God's glory, nor the good of their brethren; seeing they do hereby but increase their reckoning, and (because they can yield no better account) their condemnation at the day of God's appearing. As therefore the fly when she doth but touch and taste the honey receiveth no hurt, but is thereby fed and nourished; but if she do over greedily run into it, is entangled and perisheth: so if we moderately affect a competency and sufficiency of earthly riches, they tend to our good and preservation; but if with too much eagernes we wallow in abundance and superfluity, instead of receiving any good we entangle our selves, and hasten our destruction.

And thus much for the lawful use of riches, in respect of our desiring and seeking of them. Now we are to proceed to their lawful use in respect of their possession, unto which is required, first, that having received these blessings from God, we do attribute the praise and thanksgiving unto him alone, acknowledging whatsoever the means have been, that he is the chief and principal cause of all those benefits which we enjoy, and that we have received them from him without any our deserts, of his free grace and undeserved goodness. For except the Lord do build the house, they labor in vain that build it. Yea in vain it is for us to rise early, and to lie down late, and to eat the bread of sorrow, for the compassing of these earthly things; seeing notwithstanding all this pains, if God's blessing be not added, we may end our days in want and beggary. Let us acknowledge him the sovereign Lord of all, for the earth is his, and all that therein is, and having nothing to return for all the benefits which we hold of him, let us at least pay the tribute of praise and thanksgiving, and express our thankfulness in all holy obedience to his will. And this is that which God requireth of his people; When (saith he) thou hast eaten and filled thyself, thou shalt bless the Lord thy God, for the good land which he hath given thee. Whereas contrariwise if we forget the author of our good, and as the Prophet speaketh, sacrifice to our own nets, and burn incense to our yarne, ascribing the praise of that we have, to our own wisdom, industry and labor, or else to any other inferior means and secondary causes, we shall rob God of his glory, and provoking his wrath against us, shall move him in displeasure, either to strip us of his benefits, or to leave them unto us for our further judgment and condemnation. And of this sin the Lord forewarneth his people: Beware (saith he) lest thou say in thy heart, my power and the strength of mine own hand, hath prepared me this abundance. But remember the Lord thy God; for it is he that giveth thee power to get substance, &c.

Secondly, being made partakers of these blessings, let us labor to sanctify them to our use by the word and prayer, as the Apostle requireth. Of which I have already spoken, entreating generally of the use of earthly things; and therefore to avoid prolixity, I refer the reader to that place. Thirdly, to the lawful possession of riches, is required that we do not set our hearts and affections upon them; but reserve them chiefly and principally for God and heavenly things; using these earthly riches as though we used them not; and being contented to retain them, (as the pilgrim doth his staff) so long as they further us in our heavenly journey, but despising and rejecting them, when they become hindrances and impediments. And this counsel the Psalmist giveth us; If riches (saith he) increase, set not your hearts▪ upon them: that is, do not dote upon them with fondness of love, affecting them above their worth and desert, and preferring them before God's heavenly and spiritual treasures; nor put any trust and confidence in thē, as though they were sufficient for preservation and protection, seeing they are not only weak and impotent, but also incertaine and momentary. And if we only give them the keeping with this careless regard, and entertain them with such cold affections, they cannot hurt us; for not the possession but the immoderate love of them is condemned. To this purpose Augustine writing on those words; If riches increase, set not your hearts on them, saith thus, He who hath not this riches, let him not couetously seek them; he that hath them, let him not be proud of them: for the Psalmist saith not, see ye have not riches, but, do not set your hearts on them. He doth not condemn riches, but the heart affi • ed to them, because it is not willing to bestow them, but hordeth and hideth them▪ And another writing upon the twelfth of Luke, saith, that the rich man i • n • t reprehended, because he tilled his grounds, and gathered his fruits into his barns▪ but because he did place the confidence of his life upon them, and distributed them not to the poor, that so he might have been received into eternal habitations. On the other side, it is possible y ^t a man may offend in setting his heart upon riches who never had them in his possession, even as he may contemn them▪ that hath them in keeping▪ To which purpose one saith: Thou mayest sometime find a rich man humble, who useth his riches, but putteth his whole confidence in▪ God: and contrariwise, a beggar pussed up with pride, or therefore only not proud, because he hath nothing to be proud of, but yet seeking that which may swell him up. Now God doth not regard the riches, but the desire and affection, and judgeth him according to his concupiscence, whereby he greedily gapeth after temporal things, and not according to his riches which he cannot compass.

And if we do not thus set our hearts and affections upon our riches, then will diverse others things follow thereupon, which also are required to the lawful possession of them. As first, that we be contented with our estate, as being that portion which God allotteth unto us, & not repine against God's providence, because we have not a larger allowance; for he that doth not too much affect them, will not too much bewail their absence, or be discontent because he hath not abundance of that which he doth not much regard; but as the Apostle saith, having food and raiment will therewith rest contented. So also having abundance of riches, if we do not set our hearts upon them, then will we be content to leave them, when as God the chief owner calleth again for them; if we lightly esteem of them whilst we have them, then will we but slightly mourn for them when they leave us, neither shall they take away anything from us but themselves, leaving contentment, joy, and comfort, which we have chiefly in God, behind them. And as we will not reject them when we have them, seeing they are the gifts of God, so when they take them to their wings, and flee away, we will look after them with a quiet mind, and a careless countenance. An example whereof we have in Job; who, because he rejoiced not when his substance was great, and when his hand had gotten much; therefore he did not much grieve when they were taken away, but in his greatest loss praiseth the Lord. As also in Paul; who, because he used this world as though he used it not, and esteemed all the be • t things thereof but as dung and loss, in comparison of Christ and his benefits, therefore with ease he took ou • that other lesson; in what state soever he was, therewith to be content▪ I can (saith he) be abased, and I can abound▪ everywhere in all things I am instructed, both to be full and to be hungry, and to abound, and to have want. Which who so practice their riches are not only lawful unto them, but also sweet and comfortable; seeing • •• y securely enjoy them without fear of losing them. To this purpose one saith, that if worldly riches be wanting, we must not seek them by evil means; if they be present, we must reserve them by our good works in heaven; neither should they, though they abound, lift up a manly and Christian mind, nor break and cast it down when they go way. Finally, if we do not too much affect them, we will not glory in them when we have them, nor be much ashamed when we want them, neither will they, if we esteem them as uncertain and momentary trifles, make us to be high minded, or to put our trust and confidence in them.

Finally, we lawfully possess riches, when as we keep a vi • ilant watch over them, that they do not by our abuse degenerate from their own nature, and become Satan's baits to allure us, nor his snares to entangle us; nor his thorns to choke in us the seed of God's word, and to hinder the growth of God's graces in us; nor that cold water, wherewith he quencheth in us our zeal of godliness, and the good motions of God's spirit. If then we would have our riches in the possession good and lawful, we must carefully take heed that they do not make us turn back, not slacken our pace in the way of righteousness which leadeth to life everlasting, and that they be not temptations, which draw us unto sin and rebellion against God, by too much affecting them, trusting in them, or being proud of them. But considering that they are part of that temporal wages which God freely giveth us for our service, let this bounty make us the more to love our benefactor, and these rewards make us more dutiful and obedient. And lastly, we must not hold them in our possession, as being Lord's and absolute owners of them; but as tenants at will, who have them but at the pleasure of our great Land-lord, unto whom we must give an account of them at the day of judgment; and so shall we notriotously misspend them upon our own lusts and pleasures, nor employ them as instruments to further us in the course of sin: but carefully use them as God's stewards for the glory of our master, and for the good of our fellow-servants, for whose sa •• also we have received them.

And so much concerning the lawful possession of riches. The last thing required to their lawful use respecteth their administration and bestowing; and this is, that they be bestowed upon good, just and charitable uses, the which either respect our selves, who possess them, or other men to whom they ought to be communicated. The use which respecteth the owners themselves is, that they employ their riches to the good, preservation, defense and comfort, of themselves, according to their person, estate and calling; and also of all others, who are committed to their charge and government. And unto this two things are required, first, parsimonie or thriftines, whereby we honestly spare our goods, and preserve them frō being wastefully and riotously consumed. Secondly, frugality, whereby we honestly spend our well gotten goods soberly, and moderately upon our own good and necessary uses, for our profit and honest delight. The former the Wise man persuadeth us unto in the seven and twentieth of the Proverbs: Be diligent to know the state of thy flock, and take heed to thy herds, &c. The other in the words following: The lambes are for thy clothing, and the goats are the price of the field; and let the milk of thy goats be sufficient for thy food, and for the food of thy family. So he saith elsewhere, that there is nothing better then that a man should rejoice in his affairs, because that is his portion: and that it is good and comely to eat and to drink, and to take pleasure of all a man's labor, wherein he travaileth under the sun, &c. For this is the gift of God. Here therefore two extremes are to be avoided; the first is sordidous tenacitie, the other is lavish profusion and wastfulnesse. The former vice, as it is hurtful to all others, so especially to him that is corrupted with it, seeing like a thief he robbeth himself of the use of his own goods, and as well wanteth that he hath, as that he hath not; but of this I shall have occasion to speak hereafter. The other is the immoderate wasting of a man's goods; when as he spends these blessings of God lavishly, and above his ability, whereby he bringeth himself to want and misery, or else luxuriously upon carnal pleasures, and all manner of voluptuousness, whereby he is made unfit for God's service, and ready for the perpetrating of any wickedness. Both which are carefully to be avoided, for as the one hath not, that he hath, so the other will not have it long, unless he rake from others a new supply by unlawful means; in which respect, as the sordidous person is a thief because he robbeth himself; so the wasteful spender is a thief, because he robbeth other men, and one while is gripingly coue • ous, that he may ano • while be profusely wasteful. The uses wherein our wealth is lawfully employed respecting others, are either public or private. Public, when as we bestow it for the good of the Church and Common-wealth. The uses which concern the good of the Church, are, that we bestow our riches for the maintenance of the means of God's public service, as upon those who teach and instruct us in the knowledge of God's true religion; upon the places of God's worship, and all other necessaries belonging thereunto. And this God requireth, and encourageth us to the performance thereof by his gracious promise. Honor the Lord with thy r • ches, and with the first fruits of thine increase: so shall thy bar • es be filled with abundance, and thy presses shall burst with new wine. An example whereof we have in the Israelites, who offered so bountifully towards the building of the Tabernacle and Temple, that they needed to be restrained from bringing anymore. So also our riches are lawfully used and employed, when as they are bestowed for the public good of the Common-wealth; as in the maintaining of the royal estate of the King, by tributes and customs, in defending our Country in time of war, in erecting of schools and hospitals, and such other public services, whereby the good of the Common-wealth is advanced and furthered. To which purposes we should spare, not only out of our superfluities, but even from our backs and bellies, when need requires; seeing the common good is to be preferred before our own private, and our Country before our states and lives, in that from it we have had the means of our maintenance, yea our first breath, withal other worldly comforts.

Lastly, our goods and riches are lawfully used in respect of private persons, when as they are bestowed in relieving the poor members of Jesus Christ. For to this use we have received them of God, that we should not misspend them in excess, vanity and riot; but that as God's steward, we should employ them to the honor of our master, and the good of our fellow-servants. And this was figured unto us in the gathering of Manna, of which the Israelites having gathered some more, and some less, did afterwards measure it with an Omer, and he that had gathered much, had nothing over, and he that had gathered little, had no lack: As the Apostle also applieth it. And this is the cause why the Lord would have the poor amongst us, who could (if it had so pleased him) have made all rich, that as hereby he might exercise them in humility and patience, so also the rich in liberality and mercy, and accordingly might give unto either a crown of glory at the day of judgment. Of which reward they do not only deprive themselves, who neglect to make this use of their riches, but also for neglecting the works of mercy, and robbing their fellow-servants of that portion which God hath allotted unto them, endanger their bodies and souls to the eternal torments of hell fire. For (as one saith) Christ condemneth the rich men in the twelfth and sixteenth of Luke, not because they got their riches by wicked means, or bestowed them upon harlots, or to the prepetrating of murder or other wickedness; but because they gave themselves wholly over to pride and delicacy, neglecting the relief of Christ's poor members.

CHAP. V.

Of pleasures, lawful, civil, and carnal, which are to be desired, and which to be contemned and shunned.

ANd thus much for the lawful use of riches. In the last place we are to add something of pleasures, and to consider how far forth they are to be desured, as lawful and commendable, whereby also we may more easily discern in what respects we are to eschew and contemn them. To which purpose we are to know, that pleasures are of three kinds: the first divine and holy; the second natural and civil, the third carnal and wicked. Divine pleasure is, when as we delight in the Lord, and rejoice in the fruition of his gifts and graces in this life, and in our assurance of those heavenly joys in the life to come. And unto this pleasure as being not only lawful, but religious, holy, and very commendable, we are in many places of the Scriptures exhorted. So the Apostle willeth him, that rejoiceth to rejoice in the Lord. And in another place; Rejoice in the Lord always; again, I say rejoice. So as we ought thus to rejoice, and to rejoice again with a double joy; yea, and not sometime alone, but always: and as he saith elsewhere, we must rejoice continually: not only when we abound in worldly prosperity, but even in affliction: for as the Apostle saith, being justified by faith, and having peace with God, we rejoice not only under the hope of the glory of God, but also in tribulation. And thus David comforted himself in the Lord, when as the people were ready to stone him: and the Apostles rejoiced, because they were counted worthy to suffer rebuke for Christ▪ and Paul and Silas when they were sore whipped, and put into a cruel prison.

And this is that principal joy and pleasure which every Christian ought chiefly to affect and desire, as being most excellent, sweet and comfortab • e. Which, howsoever carnal▪ men cannot relish, but think it tedious and loathsome; yet to those that have ever truly tasted of it, it is much more comfortable and delightful then all worldly and wicked pleasures. An example whereof we have in our Savior Christ, who accounted it meat and drink to do the will of his heavenly Father: and in his beloved Apostle, who professeth, that he had no greater joy then this, that those whom he had begotten unto God did walk in his truth. And holy David calleth God his joy, affirming that he will be glad and rejoice in him and in his salvation, and mercy which he extended to him. So that the joy and pleasure of a Christian converted unto God is not taken away▪ but only changed, yea bettered in the change, as much as the Creator excelleth the creature, heaven, earth; and his spiritual graces and eternal excellencies, the momentary and base trifles of the world. And therefore if our hearts were truly sanctified, and we but a little inured to these heavenly joys and pleasures, we would but a little esteem the sinful pleasures of the flesh, which now because we are carnally minded we so much dote upon.

The second kind of pleasures are those which are natural and civil, when as we joy and rejoice in the fruition of God's temporal and earthly blessings and benefits: the which pleasure is in it own nature good, but yet not absolutely and immutablie; and in respect of the use of an indifferent nature, good to the good, who have a right use of it, and evil to those who abuse it unto sin. Concerning the former; Natural pleasures which consist in meats, drinks, apparel, houses, music, recreations, and in the fruition of other God's comfortable blessings & benefits, are to those that use them well lawful, good and commendable. First, because they are the gifts of God which he hath purposely provided for us in the creation, and bestoweth them upon his servants, as encouragements to move them unto more cheerful obedience. For as the Psalmist saith, he hath not only made bread to strengthen man's heart▪ but also wine which maketh glad the heart of man, and oil to make his face shine. He hath provided for his children not only things necessary and profitable, but also pleasant and comfortable, serving for their honest delight; as appeareth in the variety of colors▪ smelles, tastes, metals, stones, fruits, beasts and birds: the lawful and delightful use whereof God's children cannot refuse without contempt, or at least neglect of the Creators bounty. Again, the Lord hath mixed those pleasures with all our natural actions, as eating, drinking, sleeping, and the rest▪ that we might be moved to do those things which are necessary, because they are also pleasant and delightful. And therefore we are not to reject and contemn pleasures, seeing they are the bountiful gifts of God▪ but to employ them so as that they may tend to the glory of him who gave them, and to the furthering of our own spiritual good; neither is their use, but their abuse only to be taken away. To this purpose one saith, that the matter of our pleasures which we enjoy are the gifts of God, as meats and drinks, housing and app • rell, &c. and therefore let us be ashamed to turn God's graces and free gifts into weapons of vice; for we shall grievously inflame the wrath of the supreme Judge against us, if with his own liberal gifts we fight against his bounty.

Secondly, these pleasures well used are warranted and approved in the Scriptures: for so the Wise man saith, that there is a time to weep, and a time to laugh, a time to mourn, and a time to dance; and that it is good and comely to eat and to drink, and to take pleasure in all a man's labors, &c. for this is his portion: yea we are commanded to communicate with one another in o • r joy, and to rejoice with them that rejoice: the which was accordingly practiced by the Christians in the Primitive Church, who met together at their love-feasts, and did eat their meat together with gladness, and singleness of heart; and greatly desired by the Psalmist, namely, that he might rejoice in the joy of God's people, and glory with his inheritance. And in truth this is not only sauce for our meat which maketh it sweet & comfortable, but the seasoning of all other God's temporal benefits, without which we have little comfort of them. For what would it avail us to be exalted to the seat of honor, or to abound with earthly riches, if we should take no delight or pleasure in them? And this is the Wise man's conclusion; I know, saith he, that there is nothing good in them▪ but to rejoice and do good in his life.

Thirdly, these natural and civil pleasures which we take in the fruition of God's temporal blessings, do serve to good ends and purposes; for they are the matter of God's praises, and special motives to stir us up with cheerful hearts, to laud and magnify his great and glorious name, when as he not only bestoweth upon us things necessary and profitable for the preservation of our lives, but also in his infinite bounty giveth us to enjoy things pleasant and delightful, whereby our lives are made sweet and comfortable. Again, this joy and pleasure is that precious oil, wherewith being anointed, the countenance is made lovely and pleasant: for so the Wise man saith, that a joyful heart maketh a cheerful countenance. It is a sovereign balsome for a wounded soul, and a precious preservative to continue our health: for as the Wise man saith, A joyful heart causeth good health, but a sorrowful mind drieth the bones. Yea it is the life of our life, and a chief means of prolonging our days. In which respect the Son of Sirach exhorteth us to desire and affect it: Give not over (saith he) thy mind to heaviness, and vex not thyself in thine own counsel: the joy of the heart is the life of man, and a man's gladness is the prolonging of his days. Love thine own soul and comfort thine heart, drive sorrow far from thee, for sorrow hath slain many, and there is no profit therein. To which purpose another compareth a man's life which hath no pleasures or delights, to a long journey without Inns; in which there is much travail, and no comfort or refreshing. Lastly, these pleasures fit and enable us the better to serve God, both in the duties of religion, and in the works of our special callings: and that first as they are encouragements, which make us perform these duties with alacrity and chearefulnes, not only in respect of the present fruition of these earthly pleasures, • s being the sweetest reward of our labors which this world affordeth, but as they serve to put us in mind of those eternal and inconceivable pleasures and joys, which are reserved for those that serve and fear the Lord in his heavenly kingdom. And therefore hath the Lord given unto us as it were these first fruits, and small taste of his everlasting joys in these temporal delights, to make us long after those fully-satisfying and never glutting pleasures, and to think no labor too much for the obtaining of those pure joys which are at his right hand for evermore: seeing even these earthly pleasures though momentary, and mixed with many miseries and much bitterness by reason of sin, do leave nevertheless such a pleasant relish behind them. Secondly, they enable us to those duties of God's service, and of our callings, as they do recreate and refresh us after our painful labors. In which respect they are exceeding necessary, seeing in regard of our frailty and weakness, it were impossible to travail in our Christian course, unless we were strengthened and cheered with these earthly baits: for our bodies would be tired, and our minds made dull and sluggish, if they stood always bent; neither could we long labor if our hearts were not cheered and our spirits refreshed with this sweet▪ ointment of pleasure and delight.

And thus have I shown that these natural and civil pleasures are in themselves good and lawful; yet, as I said, they are not good absolutely, immutablie, or in any high degree of perfection. But in respect of us and of their use of an indifferent nature, holding their natural goodness when they are well used, and degenerating into evil, when as they are abused, as causes, means, or instruments of sin. And therefore in the next place we are to consider, how these gifts of God which are good in themselves, may also be good unto us: unto which is required, first that our persons be justified and reconciled unto God by a true faith in Jesus Christ: for as we may observe in the Apostles order, true joy and rejoicing are the effects and fruits of our justification and peace with God: without which as we have no right or interest in these pleasures, so are they altogether false and full of vanity, like unto the delights of a malefactor which he hath between the time of his condemnation and execution, or unto a fair way which bringeth him to the gallows. As therefore Jehu said to Jehoram, what peace can there be so long as the whoredoms of thy mother Jezebel remain? So may I say to the wicked man affecting pleasures; what pleasures can there be so long as thy sins which oblige thee to eternal punishments remain unpardoned? But after we have the remission of sin, peace with God, and peace of conscience, and in lieu of thankfulness spend our strength in his service, then is the time of desiring these pleasures, that we may the better thereby be enabled to these duties. Whereby it may appear, that these pleasures and delights are not only lawful to the godly and faithful, but so appropriated and peculiar unto them, as that they belong to none besides them: and therefore the Psalmist exhorting men to this joy, doth direct his speech only to the faithful: Be glad (saith he) ye righteous, and rejoice in the Lord, and be joyful all ye that are upright in heart: and in the next Psalm: Rejoice in the Lord, O ye righteous, for it becometh upright men to be thankful.

Secondly, our pleasures must be moderately esteemed and affected according to their own nature and worth, and not preferred either in our judgments or desires, either before our spiritual joy in God, or the eternal joys of his kingdom; with which joys when they come in comparison they are to be contemned, and to be loathed and rejected when as they will not stand together. So that if we would have these pleasures lawful, we must neither overvalue them in our judgments, nor set our hearts and affections upon them, which ought to be reserved for those other joys of far greater excellency, but only esteeming and loving them, as the traveler doth the pleasures of his Inn, and the pilgrim those delights which he passeth by in his way: and as the Apostle expresseth it, rejoicing as though we rejoiced not; let us place our chief joy in the Lord, and principally esteem and affect that fullness of joy which we shall have in God's presence, and those unspeakable pleasures, which are at his right hand for evermore.

Thirdly, as we must moderate our affections, so our pleasures themselves must be moderate: for being not absolutely good, but as they are referred unto and limited by their ends: therefore when they exceed these • ust bounds, they degenerate and become evil and unlawful. Now the chief and principal end of our pleasures ought to be the glory of God; when as we therefore use them not only that we may with all thankfulness acknowledge his great bounty and goodness towards us, but also may be the better enabled to serve him with all cheerfulness in the duties of religion and Christianity; and therefore we must take heed if we would have our pleasures lawful, that they further this end; and that they do not take up that time which is allotted unto the service of God, nor yet be used in such excess and so immoderately, as shall make us more unfit for the performance of these holy duties. In which respect those offend who profane the Lord's day which he hath set apart for his service, by spending it about their own pleasures and recreations: as also they who so immoderately use those pleasures of eating, drinking, exercise and the rest, that they are more fit to sleep, then to serve God in any duty which he requireth.

The other end of pleasures is our own good, when as they tend to the preservation of our health, and to the better fitting of us for all good duties of our callings: wherein this rule is to be observed, that we do not so much addict our selves unto them, as that by their immoderate use we impair the health of our souls, nor so much abstain from them, as that by utter neglecting them, we overthrow the health of our bodies. In which respect it is hard to determine of a just proportion, seeing the quantity differeth according to the persons, and the callings also wherein they are employed: for some bodies require more pleasure for the preservation of their health, and some less: some callings are more painful, spending the spirits and consuming the strength, and some more easy and better endured. And therefore Christian discretion is here required, that thereby pleasures may be proportioned and fitted to the person and state of him that useth them: and still observing these ends, we are to take heed that we do not under pretence of using pleasures for our health, abuse them in excess and surfeit of these sweet delights; seeing nothing more doth weaken our strength, impair our health, nor more speedily bring desperate diseases and untimely death, then the immoderate use of these pleasures. As also we must use the like care that we do not by them make our selves more unfit for the duties of our callings, by making our recreations our trades and occupations, spending both our time and strength in them, whereas they should only refresh and fit us for our lawful labors, and necessary business.

Lastly, if we would have our pleasures lawful unto us, let us carefully watch over our selves in the use of them, that they be not unto us Satan's nets of perdition through our corruption, whereby he catcheth and entangleth us in sin: neither is there anymore usual or yet more dangerous bait wherewith he allureth us unto sin, then by offering unto us these pleasing delicates of pleasure and delight. And therefore we must not with unbridled affections rush upon them; but before we give them entertainment we must again & again consider, first, whether they be lawful, and then how they may be lawfully used, carefully referring them to those good ends for which they were ordained, and using them with moderation both in respect of our affections, and also of the things themselves. But especially we must take heed that we do not fully rest in these temporal and natural pleasures, as being our last end and chief happiness; affecting to have our Paradise in this world; for so they will become the devils birdlime, in which when we have wallowed, we shall not be able to mount aloft in heavenly meditations; and notable impediments to hinder us from the fruition of those everlasting joys in God's kingdom: but we must only use them as helps and means to further and hasten our speed in our spiritual race, and as reasons & motives to make us affect that heavenly joy and pleasure with more ardent love: concluding with our selves, that if these earthly delights be so sweet and comfortable, then how many, yea infinite degrees more excellent and admirable joys shall we have in heaven, when we shall have the fruition of God himself, and of all those pleasures which he hath prepared for his Saints, and that without the mixture of any misery or affliction! And thus much concerning the second kind of pleasures which are natural and civil. The third and last kind are carnal and worldly pleasures, as surfeiting and drunkenness, chambering and wantonness, lust and uncleanness, unlawful sports and recreations: all which being in themselves evil and wicked, are not only to be contemned, but even hated and abhorred of all Christians.

CHAP. VI.

That we are exceeding prone to abuse these earthly blessings, whereby they become the devils snares to entangle us in sin.

ANd thus have I shown the goodness of these earthly things in their own nature; and also how they may be lawfully used of us, so as they may be truly good and comfortable: from whence also we may understand how they degenerate from their own nature, and become evil; namely, when as they are abused by us, the former cautions and conditions, concerning their getting, keeping, employing and using, being neglected and not observed. Now we are to know, y ^t through the corruption of our nature, we are exceedingly prone to this abuse; and whereas by these blessings of God, we should be made more thankful, and more obedient, contrariwise, we abusing God's gifts, are usually made by them more forgetful of God, more cold and negligent in performing of all good duties, and more prone to fall into any manner of sin, as both the Scriptures themselves, and the experience of all ages do plainly manifest. All which cometh to pass for want of due care in observing the former cautions which are required to their lawful use, and especially because in our judgments we overvalue them, and in our harts too much love and affect them, preferring them before God's spiritual graces, and heavenly excellencies, yea, loving and esteeming the creature better then the Creator; in regard whereof, men are ready to hazard the loss of these things, which are of infinite more value, by taking any wicked and unconscionable courses, either for the getting or keeping of these earthly trifles, which they so much admire and affect.

By which means it cometh to pass, that these earthly blessings are turned into curses; and through the malice of the devil, and our own corruption, they become the matter and occasion of many dangerous temptations, as being the ordinary wages which Satan giveth worldlings for serving him in sin, and his common bait and allurement, whereby he enticeth us to offend God, wound our own consciences, and hazard the eternal salvation of our souls. For when he seeth, that the sin whereto he tempteth us, is in it self ugly and odious unto us, either by the light of nature, or of the Scriptures, whereby our understanding and judgments are illuminated in the knowledge of good and evil, then doth he cast over it one of these worldly veils, and covering this deadly hook of sin with one of these alluring baits, he enticeth us to swallow it, to our ruin and destruction. The which temptations are therefore the more dangerous, because these things being in their own nature good, are less suspected when they are upon such evil conditions thrust upon us; and also because they are of necessary use unto us, which spurr of necessity pricketh us forward to use any means lawful or unlawful for the compassing of them, and doth serve as a pretence to excuse our greediness; and as a cloak and cover, under which by degrees immoderate excess, and never satisfied voluptuousness doth creep upon us. For whilst we pretend, and perhaps intend to satisfy only our necessities, and to pay, as it were, our debt to nature, pride, covetousness and voluptuousness do encroach upon us, drawing us on to affect and desire superfluity and excess. As when we think to satisfy nature by meats and drinks, being allured with pleasure, we offend through immoderation, and fall into those odious sins of gluttony and drunkenness: when we go about to provide apparel to cover our nakedness, and to preserve us from the injuries of the weather, pride creepeth in, and moveth us to sin either in some wanton fashion, or in the excessive costliness of the stuff. When according to our duty we think of using the means of attaining unto a competency of riches, for the maintenance of our selves, and those who are committed to our charge, covetousness encroacheth upon us, and fixing our hearts to this earthly Mammon, maketh us to desire superfluities, and ready to use any means for the compassing of them. And thus whilst we open the door of our hearts to give entertainment unto our friends, dangerous enemies attending on them, do thrust in upon us at unawares, and before we have any leisure to think of keeping them out, and opposing against them. Which being entered do keep open the door for the rest of their company, and so strengthen and back one another with all their forces, that it is hard, yea altogether impossible to dispossess and cast them out, unless we be mightily assisted by the spirit of God. For desire of honors bringeth in desire of riches; and riches being entered, do make way for voluptuousness. To which purpose one saith, that desire of glory inflameth our hearts with the love of riches; and for glories sake do men provide troops of servants, stately horses adorned with golden trappings and rich furniture and the like, not to satisfy necessity, nor because themselves take any great delight in it, but that they may set out their pomp to the public view. Howsoever, it cannot be denied, but that when any of these vices have taken strong possession, there is often opposition between them, by which garboile we have as much trouble and molestation, as at first we had danger when they entered into us.

In regard of which their power and potencie in prevailing with us, Satan doth most usually employ their strength to make a way & entrance for his temptations, setting before us the bootie either of honors, riches and pleasures, when he intendeth to draw us into his secret ambushments and snares of sin. And thus he began with our first parents, alluring them to break the commandment of God in eating of the forbidden fruit; because it was pleasant to the eye, profitable for the gaining of knowledge, and would advance them unto such a glorious estate, that they should be equal with God himself; and with the same alluring baits hath he entangled and ensnared all their posterity, as the experience of all times hath shown; in so much, as when he was to encounter our Savior Christ himself, he maketh choice of these, as of his most forcible and prevailing weapons; enticing him to use unlawful means to please his taste, and satisfy his appetite, to get a name, and obtain the riches and glory of the world. The which, howsoever they could not pierce or wound him; in regard that he was defended with the armor of proof, his perfect purity, and absolute righteousness; yet he hath much prevailed with them against all others, so as not any hath escaped unwounded, and without foil out of the conflict, but whilst they have labored to defend themselves from the force and violence of one, they have run upon the point of another, and have exposed themselves unto danger, even whilst they thought of avoiding and escaping it. But as Satan hath always herewith much prevailed, so never more then in these days; in which almost all men are so bewitched with the love of these earthly things, that they are ready to yield unto any temptation, to neglect any duty to God or man, and to commit any sin, so as they may attain unto their worldly ends; and compass these earthly vanities which they so much dote upon. Neither hath this poison only infected professed worldlings, who greedily drink it up with love and admiration; but even the professors of God's true religion, who have proclaimed their defiance against wordly vanities, are so tainted and corrupted with their contagion, that they grow stiff and benumbed in performance of Christian duties; and ready to wound their consciences with sin, when as these pleasing orators persuade them hereunto.

But how dangerous and pernicious these triple forces are, when they are united and conjoined, it may easily appear if we consider, of their perilous strength being singled the one from the other. For first, how manifold and dangerous are the temptations into which honors plunge men, when as they ouerualew, and immoderately affect them; making them to forget all duties which belong unto God, and to neglect all good offices natural, civil, and religious which they owe unto men, without all respect of acquaintance, friendship and kindred, yea of fidelity and common honesty, so they may aspire to their proud hopes, and compass their ambitious ends; not caring whom they tread under foot, so they make their falls steps, whereby themselves may rise. Neither do these temptations only take hold of worldlings and wicked men, but even of the dear servants of God, as we may see in the example of the disciples striving for superiority, and contending one with another, who should be greatest, and have the highest place in God's kingdom. In a word, so great is the force of this temptation; that (as one saith) no man can sufficiently discern the strength of this enemy, but he who hath proclaimed war against it: for howsoever it may seem more easy unto any to want this honor and praise when it is denied, yet it is most hard, not to be too much delighted with it, when it is offered him.

The like also may be said of riches, which through our corruption, are the ground of many dangerous temptations, both in respect of their getting, keeping and bestowing; for, as the Apostle saith, they that will be rich, fall into temptations and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction: for the desire of monie is the root of all evil. And most hard it is to abound with them, and not to abuse them unto sin, for want of observing the former cautions which are required to their lawful use; to which purpose one saith, it is a matter of as great difficulty to abound with riches, and not at any time abuse them, as to flote upon the waters and not to be ducked; in respect whereof they are likened unto thorns, which unless a man hold very warily, he is sure to be pricked: and to a serpent, which who so holdeth unskillfully, it will wind about his hand, and bite him. In regard of which danger through our corruption, the scripture speaking of them doth commonly add some epithet which may wean our harts and affections frō them, in respect of immoderate love; as, the deceitfulness of riches, uncertain riches, riches of this world, the mammon of iniquity and such like; and giveth us many admonitions, that we should neither ouergreedily desire them, nor when we have them set our hearts upon them. All which notwithstanding the most men, both worldlings, and professors of religion, are choked with these thorns, and entangled with these snares, being moved with these baits to do many things against their knowledge and conscience, either for the getting or keeping of them. In which respect Augustine describeth riches thus: That they are a costly danger, to those who possess them; an evil master, and a treacherous servant; birdlime unto our spiritual wings, fathers of flattery, sons of grief and care; a cause of fear to those that have them, and of grief to those that want them.

Neither are those temptations which are grounded upon pleasures less dangerous, they being commonly made through our abuse, sweet poisons which kill with delight, and pleasant songs which lull us asleep in the cradle of security to our perdition and destruction. For when a man is glutted with them, how exceedingly doth he forget himself and all good duties? and how prone and headlong is he unto all vice and wickedness? there being nothing so bad which he doth not think well beseems him, when his understanding is distraughted with this merry madness, nothing so foolish and ridiculous at which he blusheth and is ashamed. But if we would take a lively view of those who abound in worldly pleasures, and see unto what lewd licentious • es they bring all those who are glutted with them; let us consider of that notable description of the house of pleasure, which by one no less wittily then truly is thus desciphered: The hall (saith he) of pleasure gloriously glistered with kingly superfluity, or sumptuous furniture, and with curious engraven walls, and the flower did swim with wine; the ground smelled sweetly of odoriferous ointment • . covered with the bones of dainty fishes, and slippery with flowers, now ready to wither. There was a tumult of boone companions, a clamorous noise of wranglers, the slaughter of needless contenders and brablers. Musicall mirth and harmony of those that supped together, the noise of dancers; loud laughter of those which were madly merry, shouting and clapping hands of licentious wantons, all things confused and nothing in natural order. There was to be seen women dancers shorn and polled, youthes with their long locks curiously curled; gruditie of feasters, unsavory belching of gluttons, insatiable thirst of drunkards, yesterdaies surfeit, to days drunkenness, the pots emptied of their drink, and again filled with the filthy vomiting of the drinkers, their drunkenness casting forth a greater sent, then did their wines, when they were newly pressed. Pleasure herself standing in the middle of the rout, cried out▪ saying; Drink ye your fill, even tell you be drunk; and let everyone of you fall down, and never arise. He is chief with me, who is most desperately wicked; he is mine, who is not his own; he is most gracious to me, who is most wicked and pernicious to himself. The golden cup of the whore of Babylon is in mine hand, which maketh drunk the whole earth, with my wine have all the nations surfeited. He that is unwise, let him turn unto me, and him that lacketh wisdom do I command, saying; Eate savorly your hidden bread, and drink your waters, which are sweeter because they are stolen; let us eat and drink, for tomorrow we shall die. Our life passeth and vanisheth like a cloud. Come l • t us enjoy our known good, and use the creatures quickly as in the time of youth. Let us glut our selves with precious wines and ointment, and let not the flower of our days vnpleasantly pass away. Let us crown our selves with roses before they wither; let there be no pleasant meadow which our luxuriousnes doth not pass over, and let us leave everywhere signs of joy and mirth. For all these are left behind us, and no man shall carry anything with him, but that which he hath imparted unto himself, in these pleasures of the flesh. Finally, I am the Mistress of true Philosophy, neither is there any to this, which teacheth that to be good, which is sweet and pleasant.

And thus have I briefly shown how dangerous these earthly things are unto us, seeing they are the grounds and occasions of Satan's temptations whereby he allureth and persuadeth us unto sin: not (as I have proved) in their own nature, but as they are abused through the devils malice and our corruption, whereby it cometh to pass that we neglect those cautions required to their lawful use, of which I have before spoken. So that in a word, if we would know how these things are to be desired, and in what respects they are to be contemned and despised; we are to affect them, when in their lawful use they tend to the setting forth of God's glory, the good of his Church, and the furthering and assuring of our own salvation. And contrariwise we are to contemn them, when as being abused by Satan and our corruption they become temptations, provocations, and instruments of sin, and consequently notable impediments to hinder our salvation. To which purposes when they serve, and offer themselves unto us upon these wicked and unequal conditions; we are not only to despise and reject them, but also to hate and abhor them, as being the devils solicitors, who by persuading us unto sin, cosen and deceive us, first of God's love and favor, and then of the eternal salvation of our souls.

Now as they are thus abused when the former conditions are neglected; so especially when as we make idols of them and impart unto them divine worship; more esteeming them in our minds, and affecting them in our hearts, and more speedily and earnestly seeking them in our practice and all our endeavours, then the favor of God, his spiritual graces, or the eternal joys of his kingdom. Which idolatry worldly men usually commit, and in this respect these earthly things, honors, riches, and pleasures, are said to be the worldlings trinity, which they serve and worship in the place of God. And hence also it is that the Apostle Paul calleth covetous men idolaters, and covetousness idolatry: and the Apostle James termeth worldlings adulterers and adulteresses, because they erect these idols in their hearts, and leaving our true husband Jesus Christ, commit spiritual whoredom with these earthly vanities. And thus the ambitious worldling offendeth, who preferreth his own honor before the glory of God; and more greedily seeketh the praise of the creature then of the Creator, and the vain glory of the world, before the eternal glory of God's kingdom. An example whereof we have in the Jews, who received honor one of another, and did not seek the honor which cometh of God alone. And in the rulers, who would not profess their faith in Christ, because they loved the praise of men more then the praise of God. With which corruption old Eli was somewhat tainted, who honored his sons more then God, and chose rather to please them, then to please his Creator. And thus do covetous worldlings offend, who more esteem their gold then their God, and more affect earthly riches, then the spiritual treasures of God's graces, and glory in his kingdom; spending more time, and taking more pains to attain unto worldly abundance, then for the assurance of their own salvation. And such an one was Judas, who sold Christ himself for money, and made more account of his idol then of our Savior; and Demas, who when the profession of religion, and possession of his earthly wealth would not be reconciled, forsook that, and embraced the world. Contrarie unto which examples, was the affection and practice of the Prophet David, who loved God's word and commandments above gold, yea much fine gold, and esteemed them sweeter then the honey and the honey comb. Finally, in the same kind voluptuous worldlings do commit this gross idolatry, which as the Apostle saith, are lovers of their pleasures more then lovers of God, and as he affirmeth in another place, make a god of their own bellies; taking more care and pains to please their appetite, then to please their maker, and preferring a dainty dish or some vain sport, before a good conscience, and the everlasting joys of God's kingdom. Wherein what do these worldlings else but like foolish Esau sell their birthright for a mess of pottage, like the servile Israelites prefer the thralldom of Egypt before the liberty of the sons of God, and the onions & flesh-pots before their assured hopes of free plenty in the land that flowed with milk and honey? What do they else but like foolish children esteem shining brass before pure gold, and their toying trifles wherewith they make themselves sport, before their patrimony and inheritance? the which their folly and vanity though they cannot now see, yet hereafter they shall both know it, and with grief confess it; when as these earthly vanities being ready to leave them, they shall also be abandoned of better hopes; and being neither able to retain these, which their own doting fondness only maketh esteemable; nor to obtain the joys of God's heavenly Kingdom, which alone are truly excellent, having by sin, neglect and contempt, often made forfeiture of them for the obtaining of the other, they shall end their days in grief & misery. To this purpose one demandeth; What (saith he) seemeth delightful unto thee, of the things appertaining to this present life? is it not a table daintily furnished, health of body, glory & riches? but if thou comparest these worldly sweets, with the pleasure of a good conscience, they will seem bitter. And if you will learn this, let us inquire of one ready to depart this life, or decrepit with old age, and putting him in mind of his worldly vanities, with which in time past he was delighted, and on the other side, of all those good works, and fruits of piety, which he hath ever brought forth in his whole life; and then ask him in which now he doth most rejoice; we shall find that he will be confounded with shame to think of those, and exceedingly rejoice, when he calleth these to his remembrance. So Hezekiah being sick, doth not comfort himself by calling to mind his former glory, kingly sovereignty, pleasures and delights, but his serving of God in integrity and uprightness of heart, &c. for as for those things, we leave them behind us, whereas we carry these with us into our own Country; they increase our account which we must give, when we are called to a reckoning, but these augment our glory; and, as it were, add weight to our crown of happiness.

Let us therefore, who have given our names to Christ, and have in the Sacrament of Baptism, sworn our selves his soldiers, and professed, that we will withstand and fight against these worldly vanities; make good this our oath and promise, not adhering with our hearts and affections unto these earthly things, but let us, as our Savior exhorteth us, first seek the Kingdom of God and his righteousness; and as the Apostle persuadeth us; let us, being risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God, setting our affections on things which are above, and not on things which are on the earth. Let our conversation be in heaven, which is our own country, and there let us lay up our chief treasures, where they are exempted from all danger. Let us use this world and worldly things, as though we used them not, neither in our judgments esteeming, nor in our hearts affecting, nor in our practice seeking them before God's spiritual graces, and the eternal joys of his kingdom; but let us loath and contemn them, when they come in this comparison with them. Let not this earthly burden of the flesh keep down our soul and spiritual part, from having their chief residence in those heavenly habitations: for (as one saith) God gave unto us an earthly body, that we should carry it into heaven, and not that by it, the soul should be drawn and fixed to the earth. It is now earthly, but if we will, we may make it heavenly. Let us not be like those unclean fishes without sins forbidden in the Law, which continually lie tumbling and wallowing in the mud; but unto those which having sins do swim aloft upon the waters: and as they, though they be not able to fly towards heaven, yet often endeavor themselves to leap above the waters; so although we are pressed down with these bodies of flesh, yet let us mount aloft in our souls by heavenly meditations, and not suffer them continually to lie groveling upon the earth, without any desire or endeavor of enjoining that freer air of spiritual contemplation. And this (as one saith) is the reason why the Lord hath given unto us a straight and upright body; whereas contrariwise the beasts have a body groveling towards the earth, that he might thereby teach us to have no commerce or community with the earth, and the fading vanities thereof, but might with our eyes also lift up our hearts toward heaven, in divine and spiritual meditations. In the time of our infancy, and spiritual nonage, we have for want of knowledge foolishly affected these transitory trifles; but now being better instructed, and having better knowledge of them, let us learn to contemn them. For (as one saith) this sweetness is deceitful, this labor unfruitful, the fear continual, and our exaltation dangerous. The beginning without wisdom, and the end with repentance. And this is the condition of all things in this woeful state of mortality, which are more greedily, then wisely, affected and desired. It well becometh children to dote upon trifles, their want of wit serving for their excuse; but if when they are come to age, and have knowledge of better things, they are still fond of these fooleries, and ride upon sticks, or sit playing in the dust, they seem to all absurd and ridiculous: and so although our infancy in knowledge might excuse us, and make our former fondness in affecting childish vanities seem more tolerable; yet if now having attained to riper years, and more knowledge, both of their vilitie and baseness, and of the excellency of God's spiritual graces, and eternal joys, we will still dote upon them, and prefer them either in our judgment, affection, or practice before the other, our folly is so much greater then theirs, as the things which we neglect to obtain these trifles, do excel those things in worth and excellency, which worldly men do think estimable. Whilest we look upon these things alone, and vncompared, we may think them of some worth, and such as may deserve our love in affecting them, and our labor in seeking them; but if ever we had tasted of these spiritual and heavenly dainties, we would in comparison of them, loath the other, esteeming them with the Apostle no better then dung and loss, in respect of Christ, and the rich treasures of his benefits: and as those who having walked in the bright sunshine, can see nothing when they come into dark places; so if with the Apostle, we had ever seen the glorious brightness▪ of the heavenly joys, we should never be so clear-sighted in beholding these earthly vanities; but having the eyes of our minds dazzled with the former beauty, we would look over these contemptible trifles without respect. If we could share our heart and affections between God and the world, have one foot in heaven, and the other fixed upon the earth, lift one eye up to these heavenly excellencies, and cast the other down upon these earthly vanities; finally, if we could have both the honor of the world, and the glory of God's Kingdom, these temporary riches, and those eternal treasures, the pleasures of the flesh, and the joys of heaven, there were some reason why we should esteem, affect, and seek both, although with no equality, seeing there is such disproportion between the things desired. But the Lord hath plainly told us, that we cannot serve him and Mammon too, that we cannot be in amity with the world, but we must be at enmity with him; and that those who will be partakers of those heavenly excellencies, must at least in their heart and affection, forsake and renounce these earthly vanities, being always ready to leave all, and follow Christ. And therefore if we would be partakers of that eternal blessedness, let us not think that we may pursue both with equal affection; much less prefer these transitory trifles before those heavenly joys, and everlasting treasures; but counting this one thing necessary, even the glorifying of God, in the salvation of our souls, and the fruition of those pleasures, which are at his right hand for evermore; let us not only basely esteem these earthly vanities, when they come in comparison with the other; but also hate, reject and contemn them, when they become the devils temptations to entice us unto sin, and consequently impediments to hinder us, in seeking and obtaining this heavenly happiness.

CHAP. VII.

Of the signs whereby we may know whether we be infected with the love of the world.

ANd to this purpose shall the following discourse chiefly tend, namely, to persuade all Christians to contemn these worldly vanities, when as eithey are baits to allure us unto sin; or do wean our hearts from the love of God, heaven and heavenly things, by inveigling our affection, and enticing us to love and set our hearts more upon them, then upon those invaluable jewels, and most rich treasures. In which argument that I may proceed with more profit and perspecuity; and may more effectually cure this running canker, and contagious plague of worldly love, which hath most perniciously spread it self abroad, and infected almost all men, not only profane worldlings, but even those who would be esteemed sincere professors, and sound Christians; I will follow the Physicians method, and first set down the symptoms and signs of this disease, and then afterwards the remedies, that so we may know whether we be tainted with this contagion, and if we be, then how to cure it. The signs whereby we may know whether we be infected with the love of the world and worldly vanities, preferring them before spiritual and heavenly excellencies are diverse. First, those things which we most esteem and love, on those we most often think, and that with unwearied delight and chiefest comfort: for as our Savior Christ saith, there as the treasure is, there will the heart be also. And thus doth the exile take his chief delight and comfort, in thinking of his own Country; the lover of his beloved; the ambitious man of honors and preferments; the covetous man of his riches; the voluptuous man of his pleasures and delights; reuoluing in their minds, either how they may obtain, retain, or augment and increase them. And contrariwise, those who most esteem and affect heaven, and heavenly things, they take their chief delight in meditating of those unspeakable joys reserved for them in their Country, or of the means whereby they may be assured to attain unto them. Let therefore every man examine himself before the tribunal seat of God, and call his own conscience to witness, whether he think more, and with greater joy and comfort upon God, or upon the world, heaven or earth, those eternal joys, or these momentary vanities. For if God and heavenly things, be the chief object of our meditations, then do we esteem thē our chief treasures, seeing our harts, and affections are set upon them. But contrariwise, if it be our chief comfort and delight, to think on the world and worldly vanities, and if our meditations do continually run on them with untired weariness, taking no pleasure at all to call to mind those spiritual treasures, and heavenly excellencies; or if we chance to think of them, this thought be as suddenly vanished, as a flash of lightning; it is a most manifest sign, that our treasures are not in heaven, but upon the earth, that we love the world better then God, and more esteem of these transitory trifles, then of that eternal happiness in God's Kingdom.

Secondly, that which a man best lo • eth, of that he most talketh and speaketh, with greatest comfort, and unwearied delight; either commending, o • 〈…〉 miring it, or finally conferring of the means whereby he may compass and enjoy it; for as our Savior teacheth us, out of the abundance of the heart, the mouth speaketh. And the tongue is the interpreter of the mind; and consequently by the tongues language, we may easily guess at the hearts meaning. As therefore the door-keeper said unto Peter, thou art surely of Galilee, for thy speech bewrayeth thee: so when a man taketh his whole delight in worldly and carnal communication, we may conclude, that he is a citizen of the world, because his speech bewrayeth him: for as when the clock within is disordered, and the wheels out of frame, the hammer and bell must needs give a false sound: so when our hearts are inwardly disordered and corrupted with worldliness and profaneness, our speech outwardly accordeth with them. So the Apostle John saith, that because they are worldlings, therefore speak there of the world, and the world heareth them. Thus as the Prophet Isaiah telleth us, the niggard will talk of niggardnesse; and thus the ambitious man taketh his chief delight to speak of his honors and preferments; the covetous man of riches, the voluptuous man of his pleasures and delights: In a word, whosoever hath his mind chiefly delighted with the worlds music, he hath his tongue also tuned to the same key; and taketh his joy and comfort in speaking of nothing, but of the world, and worldly vanities. But on the other side, when once our minds are weaned from the world, and when we have laid up our chief treasures in heaven; when we esteem God our souls sole and chief delight, and with the Prophet David account the Lord our glory and reioyoing, when our chief comfort is in that assurance which we have of our heavenly inheritance, and of the eternal joys of God's Kingdom; then do we take our chief joy and comfort, in talking and conferring of such matters as concern the saving knowledge of God, then do heavenly discourses replenish our heart with delight, and then is it our chief comfort and contentment, to speak of the excellency and riches of our blessed patrimony reserved for us, or of the means how we may further be assured that we shall inherit and enjoy it. Let therefore our tongues be the touchstone of our hearts, whereby we may easily discern whether they be of heavenly metal or of earthly dross. And let us examine our own consciences, whether we take our chief delight and comfort in speaking of these heavenly things, and desire to frequent their company most, who usually entertain us with such divine discourses; and whether in hearing and talking of them, we be not glutted with satiety, but rather affected with cheereful alacrity, and tickled with inward joy. And if we find that we can abide this trial, we may be assured to our comfort, that the Lord is our chief love and delight, and that our treasures are not on earth, but in our heavenly country the kingdom of God. But if we find our selves unacquainted with this language of Canaan, and take no more delight to hear it, then some unknown speech: If after a word or two spoken of these spiritual and heavenly excellencies, we are straight glutted with loathing satiety, and offer occasion of some other talk; it plainly discovereth our inward corruption, and evidently showeth, that our hearts and affections are not set upon God, and the riches of his kingdom, but do chiefly esteem, and most fervently love, the things of this life, the world, and worldly vanities.

But here some may object, that if much thinking and speaking of the things of this world, be infallible signs, that we love them more then God, and the joys of his kingdom, then who can be acquitted of this corruption, seeing the usual matter of meditation, and the most ordinary theme whereon all men discourse, are their earthly affairs, and the things of this life. To which I answer, that whilst we remain here, we are more flesh then spirit; and therefore it is no marvel if our discourses be for the most part worldly and carnal: but yet we must take heed that we do not please our selves in our corruptions, but labor to mortify and subdue thē, and to accustom and inure our hearts and tongues, to meditate and talk of spiritual and heavenly matters, as being of chiefest worth and excellency. And if we thus do, then can we not be said to love the world more then God, although we talk more of it: for not simply to think and speak more of these things, doth show that we love and affect them more, but to think and speak of them with greatest delight and chiefest comfort. For seeing the objects both of our meditations and speeches, are offered unto them by the ministry of the senses, it is no marvel though we think and speak more of sensible things, though we less esteem them, the of those heavenly excellencies, which are only intellectual, and not subject to the senses, although we must value them in our judgments, and affect them with our love. Again, our ordinary callings and necessary affairs of this life, do enforce us ordinarily and commonly to think and speak of them, more then of spiritual and heavenly things; but hereof it followeth not, that we love them more then they, for there is great difference between doing a thing often upon necessity, and doing it with chief comfort and delight. The workman thinketh more of his work and tools, the husbandman of his husbandry, the painter of his picture and colors, then of their beloved wives and most dear children; but yet it followeth not, that they affect them with more love, seeing the reason hereof is, because these things are continually subject to their senses, and the object of their labors and employments; and not because they most esteem them in their judgments.

Thirdly, we love those things most, which we most desire to enjoy, and bestow greatest pains and study to obtain our desire; for according to the measure of our love in affecting, is our zeal in desiring, and our care and labor in seeking that which we so much affect and desire. And this also is joined with an earnest endeavor, to use all means which may further us, and to avoid all impediments which might hinder us in attaining unto that, which with such great zeal we desire and seek. Unto which we may add an invincible patience, in suffering and enduring all things, for the enjoying of that which we esteem and love. For (as one saith) every wicked worldling is so much more patient and strong, to endure any evils, by how much the love of the world doth more abound in him; and every righteous man is so much more constant and courageous to endure any miseries, by how much he is more inflamed with the love of God. But the love of the world hath his beginning from our free choice, his progress from the delight of pleasure, his strength from the bond of custom: but the love of God is shed abroad in our hearts by the holy Ghost. And thus worldly men above all things desire worldly vanities, thinking no care and study too much, nor pains too great, for the achieving of their desire; tyring their wits, spending their sweat, and strength, yea consuming their bodies, and exposing themselves to all dangers, that they may attain unto their worldly hopes; in the mean time never thinking of the salvation of their souls, much less endeavoring to use those means whereby they may be assured of it. And thus the ambitious man above all things desireth honors and preferments, and consumeth his state, relinquisheth all pleasures, bendeth his whole studies, spareth for no labor, and runneth himself into most desperate perils, that he may attain unto them; the covetous man also holdeth the same courses, neglecting his credit, and contemning all delights, that he may scrape together riches. And the voluptuous man, careth not by lust, surfeiting, and drunkenness to make himself more vile and contemptible then a brute beast; neither spareth he for any cost, but consumeth his estate, that he may spend the time present in delight and sensuality. And why is this, but because everyone affect their several objects with their chief love, and therefore think nothing too much which either they bestow or suffer for the enjoying of them. And contrariwise, they who like the wise Merchant most esteem and love the precious pearl of God's kingdom, his saving truth, and the joys of heaven, they will not stick to sell all the world, with the pleasures, riches, and preferments thereof, that they may compass and procure them. According to this sign therefore let us examine our love, whether it be more set upon God, or upon the world; and this may easily be determined, if we consider whether we do more earnestly desire the favor and the assurance of our own salvation, or the fruition of worldly vanities; whether we bestow greater study, cost and labor, in seeking after God's spiritual graces and eternal joys, and endure all this pains with more patience; or in attaining unto the pleasures and profits of this life. Finally, whether we could be content either never to have, or soon to leave, whatsoever in the earth is dear unto us, if the time of trial should come; rather then we would not purchase the precious pearl, even God's love and our own salvation. And lest our secure consciences should deceive us, with a false conceit of this true love, let us further examine it according to the second point, namely, whether with more care and diligence we desire and seek after those means, whereby we may be assured that we shall obtain these spiritual graces and heavenly happiness, which is a lively faith, with a godly and sanctified life (for sanctification assureth us of our justification, vocation, election, and consequently of our salvation) or the means whereby we may attain unto our earthly desires. And then again, whether we do with more circumspection and endeavor avoid those impediments, which might hinder us from obtaining the heavenly treasures of God's kingdom, namely our sins and the transgression of God's commandments, which are that wall of separation between God and us; or those hindrances and lets which cross our worldly desires. And if in these respects our consciences justify us, then do we surely love God better then the world; and prefer heavenly happiness, before earthly prosperity. But on the other side, if our consciences witness against us, that we desire more worldly vanities, then eternal glory; that we wholly neglect this, and bestow all our study, cost and labor in seeking and procuring of the other, that we can willingly find in our hearts by committing of sin to make a forfeiture of our heavenly inheritance, so as we may obtain by it some earthly profit or delight; and finally, that we more carefully avoid the impediments which cross our worldly desires, then sin which like a stumbling block in the way hindereth our passage into our heavenly country; then do we more esteem, and more dearly love the world and worldly vanities, then the Lord himself, and the eternal joys of his kingdom.

Lastly, that which we most esteem and love, we also take in it most joy and contentment, and therefore are more careful still to keep it whilst we have it, and bewail the loss thereof with greatest grief, when as it is taken from us. The ambitious man most rejoiceth in the vain glory of the world, and careth not to lose his life that he may preserve his honor, accounting it the bitterest death to live disgraced: The covetous man most glorieth and rejoiceth in his riches, & is content to hazard his soul, rather then his wealth. The voluptuous man most rejoiceth in his pleasures, and would rather sell both earthly and heavenly patrimonies, then he would be d • priued of his sensual delights. And according to their joy in keeping them, such is their fear of losing them, and answerable to both is their sorrow and grief, when as they are taken from them. On the other side, they whose hearts are inflamed with the fire of God's love, do most rejoice in him, and in the assurance of his love and mercy towards them; and making most precious account of this jewel, they had rather lose the whole world then God's favor, or the testimonies thereof in their own consciences; and g • ieue more when having fallen into sin, they want the joy of their salvation, and do not apprehend the love of God, nor sensibly discern the beams of his favor shining into their hearts, as they have done before times, then if they were deprived of all the honors, riches, and pleasures of the world. Let everyone therefore according to this sign examine himself; and if upon trial we find, that God is our principal joy, and that we most rejoice in his salvation; if with the Prophet