The Christian Warfare Part 2

CHAP. VIII.

That the best things in the world are but mere vanities, in comparison of God's spiritual graces, and heavenly excellencies.

ANd thus have I set down the signs of worldly love, whereby this dangerous disease may be discovered and known; according unto which if we examine our selves, I doubt not, but many who through their security thought themselves sound, and in good case, shall find that they are desperately sick of this disease even to the death, unless they provide speedily whole some medicines for their recovery; yea and those who are in the best estate, if without self-love, flattery and partiality, they try their estate according to these rules, they shall plainly discern, that howsoever Christ hath called and culled them out of the world, yet they have left some part of their heart and affections behind them; and that howsoever through God's mercy they are pulled (as it were) by strong hand, out of this spiritual Sodom; yet they are ready every hand-while with Lots wife to look back, as being loath to leave their worldly profits and preferments, and to be weaned from the pleasures of sin, which they have so long sucked with so great delight. They shall find that they are like prisoners newly delivered, and freed from their bolts, who by their halting and lameness are still put in mind of their old bonds and fetters, that they are like green and feeble bodies newly recovered of some dangerous disease, that is, weak and void of strength in spiritual graces, and especially in the true love of God, and his spiritual and heavenly excellencies, and ready to fall into a relapse of their old sickness worldly love, unless they be very watchful and careful over themselves, and keep a strict and curious diet, never feeding upon these worldly vanities, but with great temperance and moderation. And that still there are some relics of those corrupt humors of worldly love remaining in them, and remainders of this burning and unkindly heat, which will extinguish, or at least abate that divine and spiritual fire of the love of God and heavenly things, unless that heat be qualified, those corrupt humors purged, and that vital flame of divine love be continually nourished with wholesome cordials and restoratives prescribed in God word. Finally, they shall plainly perceive, that they are like that harlot, of whom Hosea speaketh, who being married unto Christ, after they have long time lived in spiritual whoredom with the world, are hardly drawn from their old filthiness, to which they were so long inured, but are ready continually to affect their old lover, and to renew their fornications and uncleanness; unless they were restrained by their husband Jesus Christ, and by the power of his spirit, word and chastisements (as it were) by strong hand, held back from running on in these lewd and wicked courses.

And therefore as I have shown the signs of this disease; so now in the next place I will prescribe the remedies, and set down such wholesome medicines as may serve, both for preservatives to keep them sound, who are not yet infected with this spiritual poison; and also for purges to free us from these hurtful humors of worldly love, if they abound in us, which being applied by the patient, and made effectual by God's blessing, may restore us to health, though through these tough and noisome humors oppressing us, we were brought into a deep consumption of godliness, and even unto the very gates of death. And finally, for cordial restoratives to recover us being weak, unto our perfect health, and confirm and strengthen us more and more in the true love of God, his spiritual graces, and the eternal joys of his Kingdom. That therefore we may not immoderately love the world and worldly things, but may contemn them when they come in comparison of heavenly excellencies, and that we may not at all affect them, but may hate and abhor them, as they are the devils instruments and baits to persuade and allure us unto sin; let these reasons move us: first, because there is no cause why we should thus immoderately love and affect them, nor thus unlawfully desire to compass them, in respect of the things themselves which are thus loved and desired. And secondly, because there is no reason hereof in regard of us, who do affect and covet them. In the things themselves, there is no cause of this immoderate love; first, because though we never so much dote upon and desire them, yet they do not bring unto us any true, substantial, or certain good: and secondly, because being thus affected, they become the instruments of much evil; and therefore as in the former respect they are to be contemned and despised, so in the latter they are to be abhorred and rejected. They do not bring unto us any found and certain good: first, because they are of no great and desirable goodness, though we should long enjoy them; and also because they are altogether uncertain, both in the getting and possessing. They are of no great goodness unto us, though we could forever enjoy them; first, because these things themselves are vain, and of no great worth or excellency; whereupon also it followeth, that they do not satisfy, nor give unto us any true or sound contentment; and secondly, because they are utterly unprofitable, and besides mixed and accompanied with innumerable evils, & manifold miseries. For if I shall prove that there is no cause why we should desire them, either in respect of themselves or us; that they bring us no true good, but contrariwise much evil; that as they have no great goodness in them whilst we have them, so though they had, yet we have no assurance of them; that they are vain, and of no excellency, and yet mingled with a multitude of miseries; there will be little reason why we should greatly love them; and much less why we should prefer them before God's spiritual graces and heavenly joys; or accept of them as Satan's wages, whereby he persuadeth us to serve him by committing of sin, whereby we hazard the loss of our souls, and of our heavenly inheritance, which are infinitely of more worth then the whole world.

First therefore we are to know, that the world and the best things which it can boast of, are but mere vanities, and in comparison of God's spiritual graces, and our heavenly inheritance, of no worth or excellency; neither is there anything in the earth great or excellent, but the Christian mind which contemneth and despiseth these highly esteemed vanities. They make a fair show indeed to those, whose judgments are already forestalled with the false conceits of their corrupt flesh, and seem to be of some value and greatness to those who look upon them through the spectacles of affection. But if we pul off their false covers, and seriously and impartially behold them after their deceiving colors and painted vizards are laid aside, we shall find the world in his chief beauty and pomp to be but a glorious hypocrite, fair in show, and foul in truth, professing and promising much, and performing nothing; or a beautiful sepulcher outwardly adorned with all cost and bravery, but within full of stench and rottenness; or like unto our fair buildings in these times, which making a sumptuous show to the passers by, seem to invite poor men to receive relief; but within have no provision for hospitality, nor food to refresh those who stand in need. The like vanity also is in all those worldly things, which are so affected and admired of those, who have erected them in their hearts, as their idols whom they serve and adore; herein indeed truly resembling idols and images, which are outwardly adorned with gold and precious ornaments, and make representation of some excellent personage, whereas if you examine them any further then the very superficies and outside, you shall find them no better then stocks or stones. So these worldly vanities seem to those whose weak sight can pierce no deeper then the outward show, beautiful and glorious; whereas in truth if we could behold them inwardly with the eye of a sound judgment, we should easily discern them to be contemptibly base, and of no value. In this respect like those goodly and beautiful pageants which being outwardly adorned and set forth with gold and painted colors, move multitudes of people to run after them, and to behold them with joyful admiration and ravishing wonder; whereas if you look into their inside, you shall find nothing but a few sticks, rags, and patches; and in respect of their substance and durablenes so slight and weak, that they are only fit for a vain show, and to serve for a days sport.

But this vanity of the world and worldly things may be more specially shown both by testimonies, and also evident reasons: for the former, David affirmeth that man in his best estate is altogether vanity; that he walketh but in a shadow and disquieteth himself in vain. And else where he compareth this worldly prosperity to a dream, which delighteth whilst a man sleepeth, but when he awaketh vanisheth away, and leaveth nothing behind it, but sorrow and discontent, because their joys and hopes are frustrated. So the holy Ghost saith, that the power and prosperity of the Churches enemies, shall be like as an hungry man that dreameth, and behold he eateth, and when he awaketh his soul is empty: and like as a thirsty man that dreameth, and loe he is drinking, and when he awaketh, behold, he is faint, and his soul longeth. In which respect one affirmeth that the Apostle saith the figure of this world doth pass away; intimating unto us, that all worldly things are but in show and figure only, and like a shadow or a dream which vanish away, having nothing in them substantial and in truth. How childish therefore is that mind which respecteth shadows, and is proud of dreams, fixing it self upon that which soon after shall pass away? The Prophet Isaiah compareth the worldlings endeavours in hunting after these earthly vanities, to the weaving of a spiders web, which being made with great labor, is altogether unfit to make a garment to keep warm or cover nakedness, & good for nothing but to catch flies. And the Apostle Paul affirmeth y ^t before his conversion unto God, his understanding, thoughts and communicatiō which were spent about worldly things, were merely childish; the which being come to a ripe age in Christ he put away, exercising his mind and tongue about things spiritual and heavenly. So others compare the desires and labors of worldly men to children's sports, their stately buildings to their houses erected in the sands, their gathering of riches, to their gathering of stones, and other trifles; their honors and preferments, to their kings, lords, and governors which they make in play among themselves; their esteeming of earthly vanities, to that great account which children make of their contemptible toys, preferring their copper chains, brouches, babies, tops and scourges, and such like trifles, before both their parents and their patrimony; and finally their foolish mourning and lamenting for the loss of their riches and preferments, to the ridiculous crying of silly children, when their houses are cast down, or their trifles taken from them. Neither is there any difference between them, saving that children very easily procure those things which they so much affect; but worldlings purchase their follies at dear rates, and obtain them with much sweat and labor; they securely enjoy their sports and delights; but these, as they compass their desires with much pain and difficulty, so they possess them with much care, fear, and danger. To which purpose another crieth out: See O wretched man (saith he) that all which thou affectest is but mere vanity, and all folly and madness, whatsoever thou doest in the world, except that alone which thou doest towards God, for God, and to God's glory; whatsoever thou doest without God is all sin and vanity, because there is nothing good which is without the chief goodness.

But if we would have a testimony above all exceptions, let us consider what Solomon speaketh of these wordly things, who had not only most wisdom and judgment rightly to value them, but also more experience of them then any other, seeing he abounded more in all worldly prosperity, then any man that ever lived upon the earth. For as in himself he excelled all mortal men that ever breathed, in wisdom and understanding, the which he purposely employed, to improve all these worldly things to their uttermost value, as himself professeth; so in his state he far outstripped all others in prosperity and abundance. For if you respect his honor, the holy Ghost saith, that there was never any among the Kings like unto him; for he was a mighty Prince, yea a great Monarch, who reigned over all kingdoms, from the river unto the land of the Philistines, and unto the border of Egypt; and he ruled in all the region on the other side of the river from Tiphsah even unto Azzah; over all the Kings on the other side the river, and they brought him presents and served him all the days of his life. Yea and not only they, but all the Kings of the earth sought the presence of Solomon, to hear his wisdom that God had put in his heart, and they brought every man his present, vessels of silver, and vessels of gold, and raiment, armor, and sweet odors, horses and mules from year to year. If ye look to his riches, he had all things in abundance, and excelled herein also all the Kings of the earth, as the holy Ghost speaketh. He had six hundred, threescore, and six talents of gold yearly, besides that which was brought in by his Tolegatherers and Merchants, and the presents which the Kings of Arabia brought unto him: he had a stately Throne of Iuorie with six steps, and twelve lions at the ends of them covered with gold; he made two hundred Targets of beaten gold, six hundred shekels going to a Target; and three hundred shields of beaten gold, three hundred shekels going to a shield; his drinking vessels, yea all the vessels of his house of the wood of Lebanon, were of pure gold; as for silver in his days it was nothing esteemed, but was as common as stones in the street. For his provision he had for one day thirty measures of fine flower, and three score measures of meal, which according to the least account is 232 quarters, and according to the estimate of others much more; thirty oxen, an hundred sheep, beside Harts and Bucks, Bugles and fat fowl. He had forty thousand stalls of horses for his chariots, and twelve thousand horsemen. His pleasures also were answerable to his honors and riches, for look what delights wit could invent, or wealth and power provide, and he denied none of them unto himself, nor withdrew his heart from any joy, as himself testifieth. He had seven hundred Queens to his wives, and three hundred Concubines; he built great works and stately houses, he planted fruitful vineyards and pleasant gardens, with goodly orchards furnished with all manner of fruits, he had his fountains and delightful springs, his woods and shady groves, his sweet music, and in a word, all the delights of the sons of men. Besides all which private good, he publicly ruled with peace and tranquility all his kingdoms, his whole life. He was loved, feared and admired of all his people for his wisdom and justice; and that also which is the joy and comfort of a good King, all his subjects lived in great prosperity under him. For all Judah and Israel dwelt without fear every man under his vine and under his fig tree, from Dan even to Beersheba all the days of Solomon. By all which it appeareth, that as never man had the like wisdom, so neither the like prosperity and abundance of all worldly blessings. But hear after all his pomp and prosperity what testimony he giveth to all these earthly things, and that upon his own experience. Uanitie of vanities, saith the Preacher, vanity of vanities, all is vanity. Yea he concludeth afterwards that all is not only vanity, but also vexation of spirit, and that there is no profit under the sun. If a poor man though never so wise, or a scholar out of his knowledge and discourse had thus proclaimed the worlds vanity, it might have been deemed to have proceeded from want of experience, because they had never trial of them, or from some melancholic conceit, moving them to contemn that which they had no hope to enjoy. And therefore because we should take no exceptions against this testimony, it hath pleased the Lord to teach us this lesson by such an one as had not only most wisdom to judge of them, but also most trial and experience of all these things, which the world esteemeth good, and worth desiring, both in respect of his abundance, and great variety of them, and his long, secure and peaceable time, wherein he did enjoy them; and that without the mixture of those innumerable troubles, with which other men are vexed and molested.

And so much for the testimonies which serve to show the worlds vanity, unto which innumerable others might be added out of writings, both divine and heathenish; but these being sufficient I will come to the reasons, which also prove it. And first the vanity and worthlessness of the world and worldly things in comparison of those which are spiritual and heavenly, may hereby appear, in that they are but God's common gifts which he giveth in his infinite bounty, as well to his enemies, as unto his friends; to those who neglect all duty, and rebel against him, as well as to his children and servants, who love and fear him. Yea, commonly the Lord bestoweth these worldly things in great abundance upon the wicked, whereas for the most part he giveth them to the godly and righteous, whom he chiefly loveth, but with a sparing hand, and so much only as may serve for their necessary use. And this David observed, whereas he saith, that his wicked adversaries were enclosed in their own fat, that they had plenty not only for themselves, but for their children. Yea so great was the prosperity of wicked men, and so sharp his own punishments and chastisements, that when he considered of it, his feet were almost gone, and his steps had well near slipped, being ready to prefer the estate of the ungodly, before the blessed condition of the children of God. And thus the Church in the Lamentations complaineth, that her adversaries were the chief, and that her enemies prospered; whereas she was afflicted, and her children led into captivity. But of this I have spoken more fully when I generally entreated of prosperity, and therefore will for the general, add no more testimonies nor examples.

Only let us consider the truth hereof in those three instances of honors, riches and pleasures. And first for honors we shall find, that God hath more bountifully imparted them unto the wicked and reprobate, then unto the godly and faithful. Thus Esau flourisheth in pomp and worldly glory, going attended in great state, with 400. men waiting at his heels; and Jacob creepeth and croucheth unto him, meanly accompanied with a few poor servants, that tended his sheep and cattle. Thus Pharaoh sitteth in the regal throne, reigning and ruling at his pleasure, and making his corrupt and unjust will to stand for law; whereas Moses and Aaron, the beloved of the Lord, are humble suitors unto him for the people's liberty, and at his beck to go and come as he appointed. Thus the high Priests, Scribes and Pharisees, sit in Moses chair, and are esteemed the great Rabbins and Doctors of the world; whilst the dear Disciples of Jesus Christ, are basely esteemed as Galileans and poor fishermen, convented before the judgment seats, checked, taunted, scorned and misused, as though they had been the very offskourings of the world. Yea thus do wicked Herod, Pilate, Annas and Caiaphas reign as Kings, and sit on the judgment seat, absolving and condemning whom they will: and contrariwise, our Savior Christ, the only begotten and dearly beloved Son of God, is hailed before them, accused and reproached, scorned and derided, buffeted, spit upon, whipped and misused.

The like also may be said of riches, with which wicked men commonly most exceed; whereas God's servants oftentimes are scanted of necessaries: So Nabal aboundeth in all superfluity, and David is an humble suitor unto him for relief; the false Prophets are nourished at Iesabels table, and poor Elias is in commons with the Ravens; the Pharisees and Scribes eat the fat of the land, and abound in wealth, and the Disciples are forbidden to possess gold or silver, yea, to carry a scrip, wherein to put their needments, or to be owners of two coats at once; unto Judas is the bag committed, whereas Peter hath neither silver nor gold, as he professeth. The idolatrous Kings and heathen potentates have the world at will, strouting themselves in their statelie palaces, and wallowing in their wealth; but Jesus Christ, the Lord of heaven and earth, and heir apparent of God's glorious Kingdom, when he is borne, hath a manger for his bed, the stable for his lodging chamber, and the oxen and horses for his chamber-fellows. Neither was he better provided for, when he came to riper age, for as himself testifieth, the foxes have holes, and the birds of the heaven have nests, but the Son of man hath not whereon to lay his head; yea, so unfurnished was he of wealth at sometimes, that when he was to pay poll money, he was fain to borrow it of a silly fish.

Finally, the pleasures of the world are also God's common gifts, which he bestoweth as well on the wicked and reprobate, as upon his own children and servants: yea in truth much more plentifully have the enemies of God and his grace, enjoyed them from the beginning of the world to this day, then those who have feared and served the Lord; for seeing they are to us, by reason of our corruption, like knives in the hands of children, and sweet and licorous meats, whereon they are apt to surfeit; therefore the Lord suffering wicked men, as it were slaves and vassals, to take their liberty, and to use what diet they list, as not regarding their spiritual health and life, nor caring what becomes of them; hath always had special care of his own children, dieting them with such a small pittance, as they may well digest, without impairing the▪ health of their souls; and mixing these delicious drinks of pleasures, in the bitter cup of afflictions, whereby he hath still purged away these gross humors of corruption, when they began to abound with them through their dainty fare. And thus he suffered those abjects, Ishmael and Esau, to spend their time in hunting and revelling, pleasure and delight; whereas the promised seed, Isaac and Jacob, to whom the promises belonged, spent their time in painful labors, and whilst they kept their sheep, endured the scorching heat of the Sun by day, and the pinching cold of the frosts by night. Thus David's wicked enemies were so pampered with delights, that their eyes stood out with fatness, whereas he was daily punished and chastened every morning. Thus Dives the rich glutton, clothed himself with purple and fine linen, and fared deliciously every day, and poor Lazarus, beloved of God, is pinched with hunger, clothed with rags, and tormented with sores and sicknesses. Finally, the whore of Babylon is suffered to have in her hand a golden cup, full of voluptuous pleasures and delights, and not only to drink thereof largely her self; but also to make drunk with her abundance the great princes, and potentates of the earth: whereas the poor Saints of God have allotted to their share the cup of afflictions, wherein our Savior Christ beginning to them, drunk a larger draught, then ever any mortal man. In which respect, the Lord dealeth with mankind, as the wise Physician with his sick patients; those over whom he is most careful, in regard both of the love he beareth them, and the hope he conceiveth of their recovery, he straightly dieteth, forbidding them the use of those meats and drinks, which by reason of their disease they love and desire; and giveth them many a bitter potion, and troublesome plaster, that he may hereby restore them to their health: whereas contrariwise those whom he neglecteth, because their diseases are desperate, and past hope of cure, are permitted to use what diet they list without restraint. And thus the Lord giveth to his dear servants whom he intendeth to cure, the bitter potions of afflictions, and restraineth them of worldly pleasures, which are so delightful to their carnal appetites; whereas he suffereth reprobate men, who are desperately sick in sin, to glut themselves with these fleshly delights, and to have their own carnal appetite, as the rule and direction of their diet.

By all which it appeareth, that these worldly benefits of honors, riches and pleasures are common to the wicked, yea, that they have in them the largest share, and greatest part; whereas contrariwise God bestoweth his spiritual graces, faith, love, hope, a good conscience and the rest, as also the assurance of his eternal and heavenly joys upon his own servants and children, who are most near and dear unto him. Whereby it is clear and evident, that these are infinitely of more worth and value then the other; for if we will acknowledge the Lord to be a wise dispenser of his own gifts, we need not to doubt, but that he giveth his least benefits unto those whom he least affecteth, and reserveth his rich treasures, and choicest jewels, for those whom he most dearelie loveth. Neither can it be imagined, that if he esteemed these earthly things of any value, he would give them to his enemies, and deny them to his friends, suffer reprobate and wicked men to abound with them, and give them so sparinglie to his own servants, yea, to his only Son, in whom he was well pleased. For what wise man will enrich his slaves, and suffer his dear children to live in want? be liberal to strangers and enemies, imparting unto them gifts of great value; and deny the use of them to his own family? whereby it manifestly appeareth, that seeing the Lord infinite in wisdom and in love towards his servants and children, as also in justice towards his enemies, doth bestow these earthly things more abundantly upon the wicked, then upon the godly; therefore he esteemed them but small trifles of little worth or value, which he bestoweth as temporal rewards upon his slaves, and as wages for some base and servile duties by them performed; and that he accounteth his spiritual graces, and heavenly joys his chief treasures, and gifts of greatest value, seeing he peculiarly reserveth them for his elect, and bestoweth them upon his own servants and children, who are most deer unto him. And as Abraham gave portions to his base children, & so sent them away; reserving his chief riches, and the inheritance for his son Isaac, the child of promise: so the Lord bestoweth a portion of temporal and earthly benefits, upon these bastards and base creatures; but as for his chief riches of spiritual grace, and his peculiar inheritance of eternal glory, them he reserveth for his own children, to whom the covenant of grace, and the promises of the Gospel belong and appertain.

CHAP. IX.

That these worldly things have their goodness only from opinion, and from competition; from difficulty in obtaining, and from their rareness in enjoining.

SSecondly, the vanity and worthlessness of these worldly things appeareth, in that they have in them no sound and substantial excellency, but what they have from their opinion who enjoy them: being mean to those, who meanly account of them, excellent to those who admire and adore them, & base, and of no worth to those who contemn and despise them; so that their goodness is not in truth, but in conceit; and if you would know of what value they are, you must not consider them in themselves, but bring them to be measured by the deceivable el • e of man's fantasy, and weigh them in the vain and unconstant balance of human opinion. In which you shall find no certainty, seeing everyone varieth from another, yea oftentimes from himself, now esteeming that which erewhile he contemned, and despising that, which not long since he loved and admired. One maketh honor his idol, ascribing unto it the chief excellency, and in comparison thereof basely esteemeth of riches, and neglecteth pleasures; another adoreth gold as his God, and careth neither for his credit nor delight, so as his idol be propitious unto him; a third chiefly doteth on voluptuous pleasures, hauocking his estate, and setting his good name and reputation to sale for a days delight, or a nights pleasure; yea we may often see the same man one while raising the prizes of these earthly coins, and soon after crying them down again; in his childhood and youth, he chiefly esteemeth pleasures, in his riper years and full strength, his honor and reputation; and in his old days despising both these, he is wholly transported with covetousness, and biteth at no bait so eagerly, as at that which is covered with gold. Now what worth or excellency can be in that, which hath his whole subsistence in so unstable a ground, altering and changing, rising and falling, according to the vain conceit, and inconstant opinion of mutable mankind?

But let us consider the truth hereof in those special instances, of honors, riches and pleasures which worldlings dote upon with such great love and admiration. And first for the honors of the world, who seeth not, that they are in themselves but bare shadows and titles, consisting in the observance of some idle rites and ceremonies, as in higher place, capping, crouching, bowing, kneeling, descents, arms, pictures, words and terms, which have in them no substantial good at all, but only are esteemed and reputed so, in the conceit and opinion of the givers and receivers; the which foundation being altogether unstable and infirm, that which is built upon it, must needs be vain and mutable; honors changing and varying, as oft as their opinions who do confer them change and alter. And hereof it is, that the self same thing which is honorable in one man, is disgraceful in another; that which is now praised and extolled, is at another time discommended and disgraced; and those observances and ceremonies, which in one place do most magnify a man's worth and dignity, do in another place and country vilify and disgrace him; the opinions of men, changing with the air, and honors with opinion.

The like also may be said of riches, which although they be more real and substantial then the other; yet their chief goodness and excellency consisteth in the opinion of those who desire and possess them; for what true worth and excellency are in pearls and precious stones which are valued at such high rates; if at least we measure worth by fruition and use, but that which they have from the ungrounded fantasy, and vain conceit of those who desire them? what great excellency is there in gold and silver, above copper, iron and steel, but that as one saith, by the madness of some men, they are become precious; Neither hath nature (as saith another) made them of more value, but the will and opinion of men. For if we measure things by their use and profit, iron and steel are much necessary to the well being of man; seeing they do not only serve better for his defense, but also are the necessary instruments of husbandry, arts and occupartions. And yet so strongly this ill grounded opinion prevaileth with worldly and covetous men, that they take much more delight in beholding their silver in their dark chests and closets, then the comfortable beams of the Sun in a winters day, though it be the chief instrument of their life and being; yea are ready upon all offers to sell the favor of God, that they may obtain gold; and the joys of heaven together with their own souls, that they may enrich themselves with this shining earth and base metal. The like also may be said of chains, bracelets, rings, and such other massy ornaments; which were they not made precious and esteemable by the opinion of those that wear them, would otherwise be thought cumbersome burdens, and troublesome clogs, which they would not be entreated, and scarcely hired to wear about them; yea were they imposed upon them as a punishment, and not willingly put on as ornaments, they would be borne with some impatiency. But now so much are they extolled by the vain opinion and conceit of men, that these things are not only esteemed good, but in a high degree of excellency, of which they become proud, as though they were parts of their own body; insomuch as they carry their dear prized fetters, and golden gives, not only with ease, but also with pleasure and delight; and wear these burdens not only upon them, but pierce their ears and make holes and wounds in their own flesh, that so they may hang these clogs about, yea fix them fast unto thē. So as it is to be feared lest together with their opinion, their fondness & dotage increasing, they will in time with y ^e barbarous Indians wear thē also in their lips & noses. To this purpose one saith, that the wife imposeth upon her rich husband, a necessity of cost and charge, that she may drink out of rich plate, sleep in sumptuous furniture, lie in a silver bed, load her hands with golden bracelets, and her neck with chains and jewels. For women are delighted even with fetters, so they be of gold, neither do they esteem them burdens, so they be precious; nor think them bonds, so that their treasure shine in them. Yea, they are delighted with their wounds, that they may thrust gold through their ears, and hang pearls and jewels at them: and yet these jewels have their weight, and such clothing their cold; they sweat with the burden of their jewels, and are chill with cold in their thin silks; and yet the opinion of their price helpeth all; and that which nature abhorreth, covetousness commendeth and extolleth.

Lastly, what worth and excellency is in worldly pleasures, more then opinion imparts unto them? For do we not see, that that which to one is magnified as his chief delight, is unto another loathsome and tedious? and contrariwise, that which is accounted this man's hell, is esteemed another's paradise? one thinketh hunting and hawking his worldly happiness, another accounteth it a tedious toil; one swalloweth drink as pleasing nectar, and the more he drinketh, the more he desireth; another when his thirst is quenched, receiveth it as a medicine, or loathsome potion; one pampereth his body, another abhorreth gluttony, as a cumbersome vice; one taketh his chief felicity in masking and revelling, in carding, dicing, and dancing; another▪ hateth them as idle and effeminate sports, and placeth his happiness in martial exercises, which th • other fleeth as painful and dangerous. In a word, every man hath his several delight wherein he taketh his chief contentment; and this contentment he hath not from any worth or excellency in the thing it self, for then it would give unto all others the same delight, but from his own opinion and conceit. And hence it is that his opinion changing, his pleasures also change, insomuch as we may often observe that those delights which have been heretofore his chief felicity, upon the alteration of his conceit, become loathsome and unpleasant. And as a man distempered with a burning ague, thinketh wholesome drinks bitter and loathsome; and those which are tart and sour, pleasant and well relished; which again being restored to his health, he much distasteth 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 and disliketh: so voluptuous men being distempered with the raging heat of their burning passions, do oftentimes affect and desire, such carnal pleasures, and odious delights, as afterwards they loathe and abhor, when as the hot fit of their raging passions being overpast, they are somewhat recovered to their health, and have a freer use of their judgment and reason. And therefore seeing all these things which the world esteemeth chiefly good, have their worth and excellency not from themselves, but from our opinion and conceit; let us no longer adore these idols which are of our own making, nor still suffering our selves to be bewitched with our own phantasies; let us anymore serve and reverence these things which are but of an indifferent nature, and mean quality; because we have magnified them in our conceits, and seated them in the highest place of our hearts, which in respect of their small worth, scarce deserve any room at all, or to stand (so much as) behind the door, unless it were to be at virtues call, to perform such offices and good duties as she appointeth. But let us learn at last to set our hearts and affections upon spiritual and heavenly things, which are in their own nature truly and substantially good, and not like the other; therefore excellent, because we affect and think them so; but therefore to be esteemed and much affected, because in truth they are of great worth and excellenci •

Thirdly, the vanity of these worldly things hereby appeareth, in that they are not commended unto us so much by their own worth and excellency, as by the competition of others who affect and seek them as well as we: for had we no corriuals in our love to whet our affection, and sharpen our appetite, it would soon faint and languish towards these earthly things, there being in themselves no substantial good which might serve as fuel to nourish and preserve it. But when as we see others admire and love them, we begin to imagine that there is somewhat in them worth out liking and desiring, grounding this conceit not upon our own knowledge and exeperience, but upon the judgment and practice of those who have gone before us, or that live with us; who likewise have been after the same manner deceived and seduced, having had some such presidents which they also imitate. And when this conceit hath once possessed us, then self-love blowing the cole which fantasy hath kindled, our hearts are presently inflamed with a desire of obtaining that which so many seek; partly to show that our own wisdom, policy and power, if we list to employ them, can go as fast a pace as other men's, and can with greater dexterity and agility catch that game after which so many hunt; and partly because we imagine, that there may be some worth and excellency in these things although we be ignorant of it, which if happily it should so fall out in the proof and experience, we would rather at all adventures enjoy it then another, lest afterwards the worth appearing, we should have cause to repent of our sloth and negligence, in that we have suffered others to outstrip and go • before us. And thus we affect these vanities not for any good or excellency we see in them, but rather in self-love, pride, envy▪ and emulation, because we would prevent others, and obtain that which they so much desire. Like unto boys, who with all eagernes run after a ball, not for the love of itself, but that they may catch it before another, whereas they would scarce look after it, if they had no competitour to contend with them. And as the vulgar people running in flocks to see some vain sight, do move others which scarcely know wherefore they make such haste, to go with them for company, and even to outstrip their fellows with nimble speed; so do they run with headlong haste in the pursuit of these worldly vanities; not because themselves know any worth or excellency in them, but because they see that many have gone before them, and that many are still going speedily in this course, they also go for company, laboring to prevent them with their haste, and to obtain that first, which being obtained they do not know as yet whether it be worth their having and enjoying; yea and that which is worst of all, after that they see their error, and having had trial of these things in their own experience, do plainly perceive, that they deserve not their labor, nor are worthy of their love; yet they will seem highly to value and affect them still, lest the weakness of their judgments, which so much valued them before they had them, might be discovered, and make account of them, now they have them in their possession, lest they might seem to have spent all their labor and strength in vain, which they have taken and employed in the procuring of them. Like unto a Merchant, who having traveled far and made an hard adventure to fetch some stones, which report made him believe were precious and of great esteem, after he hath brought them home doth highly value them still, although the cunning Lapidarie have told him that they are but counterfeit, either that he may put them off to others at his own prizes, or at least may not impair his credit, when as it should be known that he hath lost all his charges, and received no fruit by all his labors: or like unto those who having vainly spent much pains in the pursuit of some trifle, do afterwards when they have found their error still magnify and extol it, not because they think it of any worth, but fearing lest they should be laughed to scorn for their folly and lost labor, they would by their praises encourage others to follow their example, that so they may be excused by the common error, and not be ridiculous seeing they have so many fellows.

But let us consider this in the general instances of honors, riches, and pleasures. And first if we examine honors, we shall find that they have a great part of their worth and esteem from competition, and the contending heat, and emulating desires, of those who affect and seek after them. For what excellency is in a long fetched pedigree, saving that men contend one with another who shall more ennoble themselves by fetching it furthest, or in fame and vainglory, saving that they strive who shall be most famous and best esteemed of? or what privilege doth the upper place bring with it, more then the lower, the right hand then the left, or the wall then the channel side, saving that men emulating one another, do strive and contend about them who shall have preeminence? Finally, what worth and excellency hath high preferment, which commonly is accompanied with most trouble and danger, saving that men strive who shall ascend higher on this ladder, and in the heat of their contention tread their fellows under feet, that they may rise before them? wherein what do they else but behave themselves like children, who go together by the ears, whilst they contend one with another, who shall be king in their play? whereas within an hour after the play being done, they are all again equal; or imagining a little hillock to be a strong fort, do assault and defend it with as great skill and fury, as though the holding of it were a matter of great importance; whereas after the contention is ceased, it remaineth empty, and is passed by with neglect and contempt. And so these ambitious men having propounded these trifles as the cause of their emulation and contention, and being by reason of their pride and self-love, impatient of any foil, do with all earnestness and eagernes strive about them, not because they think the things themselves for which they contend are worth their pains and labor, but because if they do not obtain the victory, they think themselves much disgraced, in that they are not able to have their will. The like also may be said of riches, the competition and earnest pursuit whereof by so many, addeth no small matter to the common opinion of their worth and estimation: for otherwise wherefore do men so greedily scrape much more then is sufficient for themselves, their charge, or any other good use wherein they have any purpose of employing them, if they did not (measuring their goodness by their goods) desire to be better then other men, and therefore covet to excel them in that which they think doth make them commendable, and more respected? Why do they hoard them up in great abundance, and like the dog in the maunger neither use them themselves, nor communicate them unto any other for their use and benefit; but that in a kind of envy and emulation they would exceed all other in wealth, and be accounted great by the large portion which they have of these small vanities? In a word, why do they so highly value that which they intend never to use; if it were not that they have got them with great labor and difficulty; and by their wit and industry have outstripped many who were competitours with them in this golden suite? Whereas contrariwise if their appetite were not sharpened by this corriualship, if in their eagerness and emulation they did not think that they had lost all that, which they see others gain; they would not so much esteem and seek after needless abundance and superfluity, but would rest contented with that which they did know how to use. And thus also pleasures are made truly pleasant and delightful, and are then chiefly esteemed to be of some value, and worth the having, when as many contending for them, someone among the rest, hath the enjoining them; which if they did lie out in common, and might easily be enjoyed without any emulation or competition, no man almost would look after them, or think their fruition worth their cost and labor.

Fourthly, the worthless vanity of these worldly things hereby appeareth; in that they have not so much estimation from any excellency that we find in them, when we have them, as from the great difficulty, which we have found in obtaining and coming by them, our laboring, suffering▪ hazards and dangers, endearing our affection, and increasing our love; and making us apt to proportion our estimation, not according to the worth of these vain wares, but to our own venture and pains which we have taken in compassing of them; because we would not be subject to the censure of folly, for not making of a good bargain. And hereof it is, that these things, though they be but of small worth, yet are they greatly esteemed, because they are purchased and procured with no small labor; for as nothing is more easily contemned, then that which is easily gotten, according to the common proverb: Lightly come, and lightly gone; so nothing maketh a thing more dear and precious, how worthless soever it be in it self, then when it is bought at these dear rates, and compassed with much pains and great difficulty; It being the nature of man to have delight of coming to his ends by the way of opposition, and to think it more glorious to enjoy his desires by a doubtful victory, then by a ready yielding. And much 〈◊〉 doth▪ desire to break open a passage for his hopes by violence, 〈◊〉 to find a free entrance: yea, and when outward oppositio • ceaseth, the inward opposition which he findeth at home in his own conscience in compassing of these earthly things, doth much raise their price and estimation. For when the conscience agreeth with the desire, and approving of it, giveth free liberty of seeking and enjoining, then the thing desired is commonly but lightly set by, and meanly esteemed: but when it is unlawful either in it self, or in respect of the means of coming by it; then • he Law of God forbidding it, and the conscience condemning it, do set a wonderful edge upon the appetite, making it the more to affect it, by how much the more difficulty and hazard there is in attaining unto it; faring herein like the river, which when it hath a free current, runneth quietly in his own channel; but finding stop and opposition • t rageth and swelleth, and breaking down his banks, overfloweth the whole Country.

And thus honors are highly valued and esteemed, because they are not obtained without great labor and danger, as abroad by lying in the open fields, by watching in the night, and toiling in the day, by innumerable perils in open fight, and secret ambushments, wounds, skarres, effusion of blood, and continual hazard of life; or else at home by the painful and careful service of the state, which is often joined with as much hazard as labor. By which difficult means when they are compassed, they are answerably esteemed and valued, not according to their own worth, but according to these dear prizes, at which they were purchased. Or if the estimation of these honors be not advanced by these outward difficulties, (as in truth this dangerous way of coming unto honor, was never in any age less traveled) yet at least they are valued the more, in regard of the inward opposition which men find in their consciences, by using unlawful means to attain unto them; as namely counterfeiting hypocrisy, machiauellian policies, treacherous falsehood, whereby they raise themselves by supplanting others, not caring by how wicked steps they clime, so they may rise, and place themselves in the fear of honor. The which is the more usual path which is tracted in these days, men being now become so politic, that they will not take substantial pains, to be rewarded with a shadow, but fitting their work according to their wages, they compass vain honors with semblances of good and vain shows. But yet in the mean time by using these wicked and unlawful means to attain unto their desires, they hazard their salvation, and for the purchasing of honors by unlawful means, they set their souls to sale; and therefore it is no marvel if having obtained them, they do highly value them, seeing they have bought them at such deer rates. And thus riches are most highly esteemed, when as they are most hardly compassed; that only being thought worth the having, which cannot be had without much pains and peril; and all other things being esteemed worthless and light▪ which have not difficulty and danger put into the skole with them, to make them down weight. This maketh pearls truly precious, because they are far fetched from the Eastern parts of the world, and not only bought at dear rates, but also brought home with great danger. This maketh gold and silver esteemable, because they are digged out of the Western mines with much sweat, and not procured but by great labor and travel, hazard and danger, both by sea and land. This improueth riches far above their worth, because they are obtained with much labor, care, and watching, by pinching and afflicting the body whilst they let it go often empty, that they may more speedily fill their chests; and that which is worst of all, by hazarding the eternal salvation of their souls, in using wicked means, as lying, deceiving, swearing, forswearing, oppression and all manner of cruelty, for the increasing of their wealth. All which difficulties in getting riches, make men the more to love and esteem them when they have them: whereof it is, that he who hath thus dearly purchased his wealth, doth always much more affect and value it, then his heir who cometh lightly by it▪ even as the mother doth much more account of a child for which her self hath labored, then of another which should be bestowed on her of free gift; yea and among her own children, commonly most affecteth that, in the birth whereof she hath had sorest travel, and greatest danger.

The like also may be said of pleasures, which receive their value and esteem not from any self excellency, but from the difficulty and pains which is taken in coming by them▪ neither are the sweetest delights • auour • e and welrellishing, unless first they be sauced with the sharp sauce of trouble and labor. And therefore as men having otherwise no great appetite, usually eat bitter Olives before they go to meat to sharpen it, and get them stomachs: so they would be soon gl • tted with delights, if an edge were not set on their appetite, by those difficulties and labors which they undergo in attaining unto them. And thus meats and drinks are much commended when as they are far fetched and dear bought, and (like the water of the well of Bethlehem) procured with the hazard of men's lives. Thus such love is sweetest in enjoining, which hath had most difficulty in obtaining: thus triumphs and shows are the more valued and affected, because of the great preparations that go before them. Yea and thus also our delights are made much more delightful by those spiritual difficulties, the word of God forbidding, and the conscience condemning them: for as the Wise man saith, stolen waters are sweet, and hid bread is pleasant; or as he saith in another place, the bread which is gotten by deceit is sweet to a man. Neither is there anything which more commendeth pleasure to a natural and carnal appetite, then when it thus cometh against the hair, by force or stealth, and is condemned before it is enjoyed. Now what can more show the worthlesnes of these worldly vanities, then that they have their chief estimation from those things which are shunned and abhorred, and have almost all their sweetness and delight, from other things bitter and loathsome? and as well-waters having no heat in themselves, are said to receive some little warmth by antiperisthesis and the inclosure of some greater cold; so these vanities having little goodness, are made to seem good, when as they are compassed and enclosed with loathed evils, even as this miserable world it self would seem a paradise to one that should newly come out of hell, not in regard of the happiness enjoyed in the present estate, but of the unhappiness and misery of his former condition out of which he is escaped. And therefore seeing these things have in them no self excellency, but are only commended unto us by troubles, difficulties, and dangers, let us no • in our judgments esteem them, nor set our hearts and affections upon them; but most highly value and chiefly affect God's spiritual and heavenly joys; which need no such miserable orators to commend them, they being in their own nature of greatest worth and excellency; and most esteemable and delightful, when as being freed from all pains and difficulties, we shall peaceably and continually enjoy them, without trouble or molestation.

Lastly, the vanity of worldly things hereby appeareth, in that they are not so much esteemed and affected for their goodness, as for their rarenes; there being nothing in the world so excellent that is much respected if it grow common; nothing almost so mean and trivial, which propriety and rarity will not make excellent▪ For as a tall man is not regarded when the country inhabitants are almost all of an high stature; nor those flowers respected, though otherwise beautiful, which grow wild in every field; so neither are any worldly things held in price, when as they are embased by vulgar community. And this is the cause why Diamonds are esteemed and admired, and the Sun neglected and little observed; because this is subject to the common view, and free to all men's use, that peculiar to some few only, and that of the richer sort: this maketh health to be but slightly regarded, saving of those who want it, and wealth to be magnified and extolled: this maketh country commodities to be basely valued at home, and to be much esteemed abroad; and whereas the things themselves are of equal worth and use, yet the rarity or commonness wonderfullie altereth the price and estimation. Thus honors and glorious titles if they should be made common unto all, they would of all be lightly esteemed; whereas now being rarely and respectively conferred, they are magnified as the chiefest excellencies. Thus riches have their worth improved to that high account, because few can attain unto them; whereas if every man abounded in wealth, then, as in the time of Solomon, silver would be no more esteemed then stones, nor gold then silver. So who would esteem of costly attire, if all went in royal apparel? who would highly value precious stones, if everyone had them in possession? In a word, no riches would be accounted treasures, if they were no more commended by their rareness, then by their worth. And the like also may be said of pleasures, in which none would joy, if all did enjoy them; nor take any delight in them, if they were communicated to all, or to themselves continually and at all times; but being made dainty in respect of seldom use, and conferred but to some as choice privileges, this makes those who have them to esteem them, as much for pride because they are preferred before others, as for any delight they have in their use; and those who want them, to long after them, because they also would be advanced to these no common privileges. This were easy to show in particulars. For who would take pleasure in great cheare, if all men had full tables, or themselves at all times? Who would delight in beauty or bravery, if herein all did match them? or in sweet music, if they had no other sound in their ears but this melodious harmony? In a word, there would no worldly thing be esteemed of any worth, if it were not for rarity and propriety. To this purpose one of the Ancients saith, that all these earthly things, have all their grace and excellency, from their rareness and strangeness, neither is there anything almost much esteemed in it own country, and all abundance in it self is neglected and despised. And hence it is that because among certain barbarians, gold is homebred and abundant, their prisoners are fettered and inchained with gold; and loading malefactors with riches, they make them so much the more wealthy, by how much they are more guilty and faulty. Whereby it appeareth that these things are not truly and absolutely good unto us; for that which is good in this degree, would not be impaired, but multiplied and increased by community, even as the joys of heaven are infinitely redoubled, in regard that there being innumerable Saints and Angels, which mutually communicate in one another's joys, according to their number their joys also are redoubled and multiplied. And therefore let us esteem and set our hearts and affections upon this heavenly happiness, which the more common it is, the better it is, according to the nature of true goodness; and not upon these earthly vanities, which because they do not satisfy those that have them, therefore they seek contentment by multiplying and ingrossing them, thinking to find that in all, which they cannot find in any part, and affect propriety in them, because they seem unto themselves to want, that which they see others enjoy, and to be robbed of that, which their greedy eye beholdeth in another's possession.

CHAP. X.

Of the vanity of worldly glory, popularitie, priority, and the favor of Princes.

ANd thus have I shown the vanity of all these worldly things, both by testimonies, and manifest reasons. Let us now more particularly examine the vanity of honors, riches, and pleasures: where we shall plainly see, that as there is generally no worth or excellency in these worldly things; so neither in any of these special parts and branches. And first for worldly honor, how base and contemptible it is, in comparison either of that true honor of a Christian, before described, or the eternal glory of God's kingdom, it will more easily appear, if we consider it in the chief parts thereof, and take a serious view of those things which in the world are accounted honorable. For this worldly honor consisteth in • ame and vain glory, or popularitie and favor of the common people; or priority of place and precedence, or the favor of Princes, and great personages; or finally in high advancement and preferment, to places and offices of greatest dignity and royalty; or in the concurrence of all, or some of these together: all which are vain, and of no worth, or true excellency, as we shall plainly perceive, if we do take but a slight view of them severally. And first for fame and vain-glory, which is nothing else but the applause of the multitude, whereby they magnify and extol a man out of their opinion of his worth and excellency, if we examine it, we shall find both that it is false and counterfeit, and also that it is vain and unprofitable: for it is not that true honor before described, consisting in a good name and estimation of the godly and virtuous, for true worth and desert; but the clamour of the common people, extolling those, whom in a sudden opinion they think worthy: which is not like that, referred to God's glory and the spiritual good of the party; but being arrogated to themselves as their own due, it wholly tendeth to puff them up with pride, and a fond opinion of self excellency. And therefore seeing it is false and counterfeit, how glorious soever it appears, it is not to be valued, but to be contemned as base and forged. For as when we see persons on the stage in glorious and royal apparel, and much more richly adorned, then such as are great Princes and potentates in truth, yet we do not reverence or much respect them, because we know that they are but personated, and only great by apish imitation: so how goodly a show soever this vain glory maketh, yet seeing it is not the true glory of a Christian, but a false and counterfeit shadow thereof, it is to be neglected and contemned.

But as this fame and glory of the world is false, so also vain and unprofitable; as it may appear at the first sight, if if we do but consider of the name, which by common tradition is given unto it: for although all worldly things are full of vanity, yet this glory peculiarly hath this title of vain prefixed unto it, as challenging it unto it self by a certain kind of propriety, or singular eminency, as though howsoever all things are vain, yet nothing in comparison of this vain glory. For what in truth is this false fame and glory of the world, but a smoke or vapor, which is tossed to and fro with the breath of every ones mouth? What is it but a cloud or shadow, which whilst a man thinketh to catch and hold fast, it vanisheth away and cometh to nothing? And what do worldly men doting upon this vanity, and seeking to embrace it, that they may commit spiritual whoredom with it, but Ixion -like instead of their goddess catch a cloud, on which they beget the monstrous Centaures of many misshapen and ugly sins? What do they but like wanton and foolish boys run after a sopie bubble, raised with the breath of their companions mouths, because it seemeth beautiful through variety of colors, although it commonly vanish in the pursuing, or at least break as soon as it is but touched? And yet though this glory be never so vain, and the pursuit thereof most childish and ridiculous, notwithstanding the wise men of the world fall into this absurd dotage, Chameleon-like gaping after this common air, and feeding themselves fat only with the conceit of this vulgar breath. And as they seem to have their life, or that which is the life of their life, all their joy and comfort, from the breathing in of this air; so also it is the stern which ruleth them in all their courses, turning them to and fro at the praysers pleasure: neither is there any means whereby a man may better carry these earthly and brittle pitchers, then by holding them by the ears, and tying them fast unto him by this golden string of praise and commendations: for if they be extolled and magnified, what desperate difficulties will they not undertake? What dangerous enterprises will they not attempt? What toilsome labor will they refuse to take? or what excessive cost will they not bestow, that they may continue or increase their fame and vain glory? Again, if there be no man that seeth them, or that seeing will commend them, how sluggish and slothful are they in attempting any virtuous actions, where the least difficulty or danger doth appear? Herein not unfitly to be compared unto ships, which sails merrily forward whilst they have a good gale of wind, stand still when they are becalmed, and turn back again when the gust bloweth hard against them: so these go cheerfully forward in virtuous courses, so long as the wind of vain glory helpeth them forward, stand still and do nothing worth note, when as they are not praised and commended; and are utterly discouraged and turn back again, when they are dispraised for well doing; being ready to embrace any wicked course which promiseth • nto them glory and reputation: or like unto Organe pipes, which are dumb when they want wind, but being blowed with the bellows, and well played upon, yield melodious harmony: so these men wanting the wind of vain glory give no good sound, but being blowed and even filled with the breath of men's praises, they are ready to yield a musical consent of, at least, a seeming virtue, in their words and actions: yea so immoderately do worldlings dote upon this idol, that when they have nothing in themselves of any worth, which they may offer unto it as a sacrifice to make it propitious unto them; and that they may eternize this vain fame and glory unto posterity; they build stately houses, and call them after their own names; or erect (as Absalom did his pillar) monuments and sumptuous tombs and sepulchers, not so much to keep in their rotten bodies, as to preserve their fame rotting and perishing. But this is a sign of a base nature, so shamefully to beg glory, the wages of virtue, from posterity, after they are dead, which they never earned for any virtuous actions, which they did when they were alive; to catch at the shadow of virtue, and neglect the body, which when they have got they are never the richer; for who would not esteem that as light as nothing, which is the reward of nothing, and impudently extorted without desert?

But let us know that not only these base shifts, but • uen this vain glory also is to be contemned and rejected of all true Christians: first, because it is forbidden and condemned in the Scriptures, both in respect of our desires and actions: in the former regard, the Apostle exhorteth us, not to be desirous of vain glory, prou • king one another, and envying one another: and for the other, he willeth us, that nothing be done through contention or vain glory, but that in meekness of mind every man esteem other better then himself. And our Savior Christ maketh it a sign of an infidel, when they affect these vain praises one from another, and seek not the honor which cometh of God alone. And as this contempt of vain glory is in the Scriptures enjoined; so our Savior Christ and his holy Apostle do profess the practice thereof, for so Christ saith, that he sought not his own praise: yea so far was our Savior from ambitious affecting and seeking this vain glory of the world, that he would not accept of it when it was offered: I receive not (saith he) the praise of men. And this also the Apostle Paul professeth, that he sought for no praise neither from the Thessalonians, nor from any other, and that he passed very little to be judged of the Corinthians, or of man's judgment: whose example we also are to imitate, if we would be accounted the true disciples of Jesus Christ.

Secondly, let us consider, that as this vain glory and vulgar praise is in it self vain, so is it great vanity and folly for any to desire it; for what is this glory, but, as I said, a smoke, a shadow, and a brittle bubble, which is both blowed up, and broken with the breath of the ill-agreeing and unconstant multitude? And what can be more vain and void of excellency, then that which hath it subsistence and being in so unstable a ground, as the vain breath and mutable opinion of the common people? Who as they will extol a man for a small cause, and not seldom for counterfeit shows and appearances only; so oftentimes they will reverse their judgment, and condemn for no cause, their affections soon tyring themselves, if they be not continually nourished with new matter of praise: and who would value that at any worth which standeth or falleth at every ones devotion? And as their praises are vain and of no worth, so also are they vain and void of wisdom who do much affect them: for as their folly were ridiculous, who would have blind men judge of colors, and account that most excellent which in their doom and opinion is preferred; so is it no less absurd to make the vulgar people of the world judges of virtue and good parts, who being blind and ignorant, judge not according to truth, but according to their fond opinion; and having their approbation and applause, to become proud and conceited of it. The which folly of vain-glorious men is so much the greater in that as they are blind, and therefore their judgment of no value, so also though it were of any worth, yet it were scarce worth the having, in regard of their mutability and inconstancy, being like weather-cocks ready to turn with every wind, and to alter their opinion with every flying rumour, this day praising, and tomorrow dispraising, now extolling those, whom they admire, up to the sky, and soon after exclaiming against them with open mouth, and casting them down again with their obloquies and disgraces to the lowest part of hell. Although therefore we be delighted with these bright and radiant beams of fame and glory; yet let us not desire like the Moon to shine with this borrowed light; for then our glory will be most inconstant; sometimes in the full, and sometimes in the wane; now obscure and dark, a little while after growing and increasing, and when it is come to the full, presently again decreasing till it come to such obscurity that it cannot be discerned: herein also like the Moon, in that the nearer we approach unto these from whom we borrow our light by familiarity and conversation with them, the more the brightness of our fame is obscured, they being apt to praise those most, with whom they are least acquainted; and contrariwise the more remote and opposite we are unto them, the more fully and freely do they impart unto us their praises and commendations: only herein they differ and are unlike, in that the Moon having lost her borrowed light, doth recover it again within as few days, and with as great facility as it was deprived of it; whereas those who have once lost their light of glory and reputation, which they had from the unconstant multitude, are seldom again restored unto it, or at least after a long time, and with great difficulty: their disgraces herein resembling wounds, which are soon inflicted, but long in curing; which also being healed, a scar and blemish still remaineth.

Let us therefore like the Sun desire to have our light in our selves; our own consciences approving, justifying, and commending our virtues and good parts; and if we will needs have honor and praise, let us have it from within us; for no man can dishonor him who thus maketh himself truly honorable; whereas if we inwardly dishonor and disgrace our selves with the obloquy of an evil conscience, all the praises and commendations which we can have outwardly from men, will not at all profit or avail us. Again, if we esteem our glory a chief treasure, why should we commit it to the custody of other men, and lay it up in the weak chest of their mouths? why should we stand at their courtesy and devotion, to have it when they please, and to receive repulses and disgraces, when it standeth with their liking? why should we beg that which our selves may freely give? and be beholding for that, which we might have at our own disposing? why should we not lay up our treasure where we may at pleasure resume it, when we have use of it; but suffer it to be out of our own hands in other men's keeping, and entreat that which we might command? or if we think that iron barred chest of a good conscience, is not strong or safe enough to keep this jewel, but needs we will put it out, and entrust it unto others safer custody; then what ridiculous folly is it, to make choice of the vulgar people's lips and mouths, being a weak and ope • coffer without lock or bolt, which being shut to none, any that list may steal it out? How much better were it for us to commit this treasure unto God's own custody, so approving our consciences unto him, as that we may have his praise and approbation, seeing it will be most secure and safe in his keeping, because he is most powerful to preserve it, and most faithful to restore it? For then would it be out of the reach both of scorn and envy; and attain unto such a perfect greatness, that neither the praises of worldlings would increase it, nor their dispraises diminish or abate it? Neither in truth will it ought avail us, though worldlings and vulgar people should with never so much constancy extol and magnify us, if we have not praise and approbation from God, and our own consciences: seeing these alone are our witness and our judge, they having nothing to do either to justify or condemn us. For who would not think him extremely foolish, who in running his race or striving for a masterio, should chiefly affect the applause of the ignorant people standing by; and neglect the skillful judges from whom he hopeth to receive the crown or garland? Who would not think him worse then mad, who being a courtier, and standing upon his preferment, should carefully desire to be praised of the black guard, and neglect the approbation of the King himself and of his chief counselors? But this and much greater folly do they commit, who never regard the commendations and praise of our chief judge and King, and the Saints, his chief nobles; in the mean time aspiring with all their wits and endeavors, to have the applause of vain worldlings, whose good word cannot help them, no • their ill word hurt them.

Lastly, let us consider, that though honor and glory were to be desired and sought of us; yet now there is no time of affecting more of it, then the approbation of God, the good report among the godly, and the testimony of our own consciences▪ but we must (as I have shown) return all honor unto God, saying with David, not unto us, not unto us, but unto thy name give the glory. For why should we much affect honor in this vale of tears, seeing by our sins we daily dishonor God? Why should we desire praise and glory in the world for our virtues and good parts; seeing they are so defective and so full of wants and imperfections, that they are sufficiently praised, if they be pardoned; and have glory enough, if they be not disgraced? We are here full of sores and wounds, and therefore we had more need of salves to heal us, then of glorious ornaments to grace and beautify us: we are substantially empty of true virtue and sanctifying graces; and therefore it better becometh us to seek after the spiritual food of our souls, whereby we may be filled and satisfied, then to gape after the wind of words, which may well puff us up with pride, but cannot satisfy us: we had need of wholesome nourishment to keep us from starving, and do we wantonly affect liquorous dainties? We want necessary clothes to keep us warm, and do we look after these curious and slight ornaments? We are here poor pilgrims in the place of our exile and banishment, painfully traveling towards our heavenly country, and dare we dream of glory, crowns, and swelling titles? yea rather let us first seek the substance, and then at our leisure look after ceremonies; let us first take care for the body of virtue, and then the shadow of honor will follow of it own accord; let us here according to the Angels song ascribe all glory unto God in the high heavens, and rest contented, whilst we continue on earth, with peace and good will; expecting our crown when we have finished our course, and waiting for fullness of honor and perfect glory, when as being freed from all corruption; we shall be perfected also in all grace and goodness.

And thus much concerning vain glory and worldly fame. The next branch of honor is popularity, consisting in the immoderate desiring, and ambitious seeking of the love and favor of the common people, the which is as vain and worthless as the other: and therefore their folly is no less, whoso much affect it, and dote upon it. We may indeed, according to the Apostles counsel, labor to have peace with all men, yea we may moderately desire to please all, so that God be not displeased, and to have their love and favor, so we use lawful means only, and do not so eagerly hunt after the favor of men, as that we are ready to purchase it by making sale of the love of God: but this is that popularitie which is to be condemned, when as we over-value their love above it worth, when we too much dote upon it, seating it in our hearts above the love of God; or finally, when we seek it first and principally, not caring what hypocritical shows, and false semblances, what subtle policies and wicked courses we use for the compassing of our vain desires. In all which respects this foolish popularitie is to be contemned and rejected. To which end let us consider: first, that it is a foolish thing to number favors and not weigh them; and to study rather to please many, then to please those which are good. For, as one saith, what can be more absurd then to make high account of their favors joined all together, and to contemn them all when they are singled and severed? But how much more is it gross and impious, to endeavor rather to please a multitude of wicked worldlings, then God himself? and by winning their favors in that which is evil, to hear this testimony sounding in our consciences, that we are not the servants of Jesus Christ? Secondly, it may serve to wean us from immoderate seeking of these vulgar favors, if we do but consider that it is a matter of great difficulty, & almost impossibility to please the multitude, and not to displease those which are wise and virtuous; for such difference and contrariety there is between their judgments, dispositions, & affections, that that which the one esteemeth, the other contemneth, y ^t which the one liketh, the other loatheth, and that which they approve and magnify, these improve and justly condemn. If therefore we cannot please both, who would not choose to please rather the better, then the greater part? who would much care fo • their favor and approbation, whom himself neither favoreth nor alloweth? or greatly desire to be liked of those, whom he doth not like, nor unto whom he would be like; neglecting in the mean time, the love and liking of the wise and virtuous, whom he inwardly reverenceth and admireth, because they are overmatched with multitude? To this purpose one saith, that it is a shame for a man to affect the pleasing of those whom he would not imitate: for either they are not good; and then being evil, it is no great matter to be praised of them; or they are good, and then we ought to imitate them: but those that are good, are good through their virtue, and virtue affecteth not that which is in the power of other men; and therefore he that imitateth the good, doth not ambitiously desire any man's praise; and he that imitateth the evil, is unworthy of praise.

But as it is hard to please the multitude, and to please also those which are wise and good: so it is a matter of much more difficulty, to have their favor and the love of God; because the vulgar multitude being infected with many corruptions, affect those chiefly who are like themselves, and who are ready by evil arts to compass their favor, and to run any wicked course which may fit their fantasy, and please their humor, for the obtaining of their love. And therefore one concludeth that he will never endeavor to please the vulgar people; for those things (saith he) that I know and approve they allow not, and those things which they allow, I know not. Who can please the people whom virtue pleaseth? for their favor is gotten by wicked arts; and they that will please them, must become like unto them; neither will they approve thee, unless they acknowledge thee for one of their company. Now it is a matter of much greater moment, what thou seemest to thyself, then what thou appearest unto others. Seeing then the multitude is for the most part evil, and we cannot please evil men but by evil means, it followeth hereupon, that they who will be gracious with the vulgar crew, must be ungracious in themselves, and they who will please the wicked route, must displease God, yea and themselves too, if they have any grace or goodness in them. And hence it is that our Savior Christ denounceth a woe against such as are pleasing to all. Woe be unto you (saith he) when all men speak well of you; because it is impossible to have the liking and approbation of the wicked, unless we lose the favor of God, by joining with them in their wicked courses. An example whereof we have in Herod, who affecting popularitie, did, to gain the favor of the people, put to death the Apostle James, and when he saw that it pleased the Jews he proceeded further, and apprehended Peter, with a purpose to bring him likewise to the slaughter. As also in the corrupt Governor Felix, who though he knew Paul's innocence, yet to get favor of the Jews he left him still in bonds.

And as this too much popularitie is a notable means to thrust men headlong into wicked courses; so oftentimes it is the veil and shadow wherewith men mask and hide all manner of sin, and a means by the furtherance whereof they encourage themselves to commit horrible crimes and outrageous wickedness; as murder, treason, rebellion, parricide, and what not: an example whereof we have in Absalom▪ who ambitiously affecting the kingdom, though it were with the murder of his most dear father, useth this popularitie, as the veil of his wickedness, and as the chief means of accomplishing his devilish purposes. And the like is to be observed in almost all ambitious traitors, who aspiring unto sovereignty, do in the first place lay this as the foundation of their proud rebellion, to become gracious with the common people. Finally, as it is the cause of much sin, so commonly it exposeth those who do embrace it, unto danger and punishment; for the love and favor of the vulgar people being exceeding mutable and inconstant, even like the weather and calmenes of the sea, doth draw men on to the pursuing of desperate attempts: and when the least peril appeareth, forsaketh and leaveth them in the midst of danger. In which respect it is fi • lie compared to a fair and favorable wind, which inviteth passengers to put forth into the sea, and having brought them into the main, either there leaveth the becalmed, or turning about raiseth against them •• dangerous storm. In respect of both which sins and dangers, which commonly accrue to those which are popular, even the Heathen man esteemed it a part of happiness; to be rather skorned, then magnified by the multitude. And therefore let not us, who professing Christianity should have more profited in true wisdom, account it a part of our felicity to be highly advanced in their love and favor; but contemning this dishonorable honor, of being gracious with the graceless, and pleasing to the wicked multitude, let us labor in the first place to please God, and to be approved by our own consciences; and in the next place to maintain our good name and reputation among the godly and virtuous; not looking to the smalnes of their number, but to the greatness of their worth, and the excellency of their judgment. In which respect we should prefer one of th • se sharp-sighted Eagles, before a whole swarm of those buzzing flies.

And thus much concerning populatitie. The next branch of honor is priority or precedency, consisting in the having or taking of the upper place, or better hand: a thing in it self so vain and frivolous, that it is unfit to be the subject of any grave and Christian discourse: but yet so much esteemed and stood upon among worldlings, out of their pride and self-love, that they more bend their thoughts, and spend 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 their labor, in attaining unto this vanity, then about the assurance of their own salvation, or those unspeakable joys of God's kingdom; being more studious and careful of having an high place among men, then to have any place among the Saints in heaven. Yea so do they value this priority and upper hand, that they usually make it the occasion of mortal quarrels, and desperate fraies, and choose rather to hazard the loss of their lives, then the loss of that place, which their pride makes them think is due unto them. But Christians who must deny themselves, and in all humility follow their master Christ, must learn to contemn this idle vanity. To which purpose let us consider, that if we will follow our Saviors counsel, we must take the lowest place at feasts and meetings, until others taking notice of our worth do preserre and cause us to • it higher: if we will be advised by his holy Apostle, we must indeed contend about honor, yet not in taking, but in giving it; we must strive to have the precedence, but in humility, outstripping others, in preferring them before our selves; In giving honor (saith he) go one before another. And again, Be not high minded, but make yourselves equal to them of the lower sort. Furthermore let us consider, that this difference of places, and hands, is a matter of opinion only, which bringeth unto no man any true worth or real good; yea rather it maketh them hated for their pride and insolence, when they press higher then beseemeth them: and if opinion should vary (as it doth in diverse times and countries) then the supposed worth of this vanity would alter also, making the wall worse then the outside, and the middle better then the upper end. Let us remember that the Heathen Monarch could teach us this lesson, that not the place the man, but the man doth dignify the place: and foul shame it is for Christians to excel him in pride, whose ambition was such that the whole world could not satisfy it. Let us know that this privilege of place on earth is common to the wicked and reprobate, so that when we have seated our selves as high as we can, there are many hundreds in hell that have been higher then we. And therefore let us not strive for an high place in the world, but rather that we may have some place in God's kingdom; and think with our selves what shame and confusion it will bring, to those who having in this life had the highest places among men, shall in the life to come ma • ger their pride, be thrust down into one of the lowest places of hell, and have the Devils and wicked spirits insulting over them.

The fourth branch of worldly honor is advancement and preferment, the which either respecteth persons, or places and dignities: the former is, when as men are extraordinarily advanced into the favor and estimation of Princes and great Potentates of the world; which howsoever it is to be esteemed in itself good, when as it is obtained by lawful and honest means, yet it degenerateth and becometh evil unto those who aspire unto it as their chief goodness; in their judgments preferring, in their affections desiring, and in their practice seeking, the favor of mortal and earthly Princes, before the favor and love of the immortal and heavenly King: which is the case of all those who use wicked and unlawful courses, either to gain, or retain their love; as lying, dissembling, hypocrisy, sycophancie, fawning, flattery, and other such devilish arts and policies. But howsoever Christians are much to account of the love of their Princes and rulers, when as having it, they may also retain the love and favor of God, because they are his Deputies and Lieutenants upon earth: yet when there is such opposition between them, that both will not stand together, (as it always happeneth when either it cannot be gotten or kept but by sinful and wicked means) then is this favor of great Potentates to be lightly esteemed, yea to be contemned and rejected, that we may retain the favor and love of God; according to the example of the three children, who howsoever they were in chief favor and estimation with Nebuchadnezzar, yet when they could not enjoy it still, unless they would offend God, by committing idolatry, in worshipping his image; they set his favor at naught, and regarded not his displeasure and fierce wrath: as also in John the Baptist, who though he were in good account with Herod, yet hazarded the loss of his esteem, and incurred his indignation, rather then he would neglect his duty, in admonishing and reproving him for his sin.

Which examples that we may imitate, and may learn to loathe this sweetness of worldly favor, when the poison of sin is mixed with it, let us consider that it is not only vain and unprofitable, but also dangerous and hurtful. The vanity chiefly appeareth in the inconstancy and mutability of it, and that both in respect of the favor itself, and the persons favoring. For the former, who knoweth not, that it is usual in the Courts of great Princes, to be one day in favor, and the next in heavy displeasure; now graced with the chief honors of a kingdom, and soon after disgraced and utterly neglected? An example whereof we have in Haman, who being the Kings chief favorite, ruled all at his own pleasure; and the next day following was hanged upon the gallows which himself had made for Mordecai. The which alteration often happeneth, for a small cause, often upon an apparance and surmise only; and not seldom upon mere fantasy and will, that they may please themselves with variety of new favorites; for as they oftentimes advance them highly into their love without any desert, upon conceit and opinion only, so this varying, their love also varieth, sometimes turning to a cold neglect, and sometimes into mortal hatred. In which respect Princes favorites are fitly compared to counters used for computation and casting accounts; which being all in themselves of like value, have, according as it pleaseth the accountant to place them, a far differing estimate, some standing for thousands, some for hundreds, and some for unites; yea and those which now have the place of the greatest sum, do by and by stand for the least, and those which were of least estimate, are soon after taken for the greatest number. And in the same regard Princes favors are likened unto a tender eye, which the least mote falling into, causeth to water, and sometimes is offended with a blast of wind: for so the smallest trifle often changeth their affection, and sometimes mere wind of words, the rumors and tales of backbiters and sycophants, move them to displeasure. Of this David had experience, who being greatly in Saul's favor, suddenly procured his hatred, for no other cause, but by his own worth and good deserts, and the others jealousy and unjust suspicion. And therefore having by his own experience, come to the knowledge of this inconstancy and mutability; he saith that it is better to trust in the Lord, then to have confidence in Princes, because where he loveth, he loveth to the end: his love and favor being immutable and unchangeable. To which purpose also Jeremiah saith, that the hope of the hills is but vain, and the multitude of the mountains, but in the Lord our God is the health of Israel. But though it were granted that the favor of Princes were immutable, yet there is no cause why we should set our harts much vpō it, for as much as thenselves are mortal, and ready to leave us when we most bear our selves upon them, and to fail us when as we think their love our chief strength. And this argument David useth to dissuade us from trusting in Princes, because their breath departeth, and they returning to their earth, all their thoughts perish; accounting him blessed who puts his whole confidence in the Lord, whose love is unchangeable and himself eternal, and not in the Kings and potentates of the earth, whose love is mutable, and themselves mortal, and consequently their favors are a vain stay to rest upon, seeing they die with them: neither let any man think, that their favors received are annexed to the crown, and will continue by succession, seeing there is nothing more common, then for the heir to hate them, whom his father or predecessor loved and esteemed; it being the nature of sovereign power not to joy much in others love, but rather to delight themselves in creatures of their own making.

But as this favor of worldly Princes is vain, so also is it unprofitable; neither bringing to those that have it any great good, nor exempting and freeing them from any great evil: it doth not make them better or more virtuous; yea oftentimes much worse, and more vicious then those that want it, puffing them up with pride, and causing them to be insolent in all their carriage and behavior. It doth not free them from dangers, but rather exposes them unto them, nor delivereth them from any great evils, as from the wrath of God, sicknesses and diseases, death and condemnation. And therefore the Psalmist willeth us not to trust in Princes, nor in the son of man, because there is no help in them: and yet their favors were more to be valued and esteemed, if as they did not greatly help us, so they did not much hurt us: But the truth is, they lay us open to many perils, and subject us to many evils. For to say nothing of those dangers of sin, to which they hazard us, by making us to forget God and our selves, with all good duties which we owe to both: they expose us also to many worldly perils, as to the hatred of all those who envy our advancement, and disdain that we rather then they should be partakers of such extraordinary favors; and to all their cunning and malicious plots, whereby they seek to undermine us, and to work our ruin: yea no small dangers do we run into, in respect of these great potentates, who do affect us; because their love is unconstant, and seldom do they vary and change towards their great favorites, but it is with their utter ruin. In respect whereof, familiarity with them, is as if one played with a tame Lion, whose greatest love is joined with imminent danger; feeing if he be but a little angered, he hath always power to pull them in pieces, which though he do not every day put in execution, yet is he daily feared; and though they often scape his paws, yet commonly at last they are paid home once for all. Lastly, as the favor of great potentates exposes their favorites into many dangers, so doth it also commonly plunge them into innumerable evils, and first and especially by drawing them on to base flattery to please their humors, and retain their favors; being ready always to speak, not what is most profitable, but what is most plausible, not what they know is the truth, but what they think will be best accepted. To which purpose one saith, that those who come into favor with great personages, must make account to betray the truth, or to lose all friendship. Secondly, as they must forgo the truth, so also their liberty, and become true vassals and slaves ready to further all their designs, and that oftentimes with the hazard of their goods and good name, yea (which is worst of all) of their souls, by being their instruments in effecting and bringing to pass things unlawful and wicked. In which respect it is a hard thing to be esteemed of great potentates, and not to be vile and base to a man's self. Lastly, by setting our hearts upon the favor of Princes, we expose our selves to that fearful curse, denounced against all those who trusting in man, and making flesh their arm, do withdraw their hearts from the Lord. And therefore seeing so little good, and so great evil cometh of the favor of great potentates, when we set our hearts too much upon it: let us learn to wean our affections from this worldly dotage, and contemning the favor of the greatest Monarch, when it cometh in comparison with the love of God; let us first and chiefly labor to be assured of the favor of our heavenly King, as being most profitable and immutable, bringing with it no hurt, yea turning all our evil into good, and enriching us with earthly peace and security in this life, and with eternal glory and happiness in the life to come.

CHAP. XI.

Of the vanity of worldly power and authority.

ANd so much concerning the favor of Princes and great personages. The other branch of worldly preferment, is advancement to high places and dignities: as places of Magistracy, Nobility, Empire and Soueraignetie. The excellency of Magistracy chiefly consisteth in their great power and authority, which they have and exercise in ruling and governing others, who are inferior and subject unto them, the which is in it own nature good: for as Job saith, God is the fountain of all power and wisdom: and the Apostle telleth us, that there is no power but of God▪ and the powers that be are ordained of God, and that Magistrates who exercise this power are the Ministers of God, to reward the good and punish the evil. To which purpose one saith, that power it self is not evil, but he that abuseth his power and authority; it is not authority that is evil, but ambition: finally, thus far forth the ordination of power is from God, that he is to be accounted the minister of God who doth use his power well; and therefore it is not the fault of the office, but of the minister, neither can the ordinance of God displease but the action of him who doth ill administer it. The Emperor giveth honor, and hath his due praise; but if any abuse this honor conferred upon him, it is not the fault of the Emperor, but of the inferior Judge. What shall we say then? it is good to use power, and to desire honor: good I say, if it be lawfully conferred, and not ambitiously snatched. But yet as I said of the rest of worldly blessings, so of this, it is not good absolutely and immutably, but of an indifferent nature in respect of the use, good to those that make good use of it, evil to those who abuse it unto evil. So one saith, that riches, power and strength, are the instruments of virtue to those that use them well, although they have no true felicity in themselves: and therefore he is no less miserable who abuseth them, then he who taking a sword into his hands to fight against his enemies, doth turn the point thereof against himself, to his own ruin. Unto which abuse we are naturally most prone, partly whilst we set our hearts and affections more upon it, then upon our spiritual advancement, to be the sons of God, and heirs apparent of his kingdom, and therefore take more pains in getting, and more care in keeping this earthly preferment, then that spiritual and heavenly advancement, of which we are ready to make forfeiture, by using sinful and wicked means for the compassing of the other: partly whilst being puffed up in pride, we glory in our power and authority, despising and contemning those who have not attained to the height of our preferments; and partly by putting too much trust and confidence in it, as though we were able to stand in our own strength, and to outface and discountenance any danger by our own power. But that we may not too much esteem, affect, seek, or glory in this authority and power, but may learn to despise whatsoever portion thereof we have in our selves, in comparison of out spiritual privileges, and eternal advancement in God's kingdom: let us consider that in respect of them, they are of no excellency or profit; but contrariwise being abused through our corruption, they are usually the causes both of sin and punishment.

That there is no great excellency in this power and authority, it appeareth, in that God bestoweth it as a common gift both upon the good and the bad; yea commonly those unto whom he vouchsafeth the least, or no measure of grace, are most advanced to these worldly dignities and preferments; and those which are above others enriched with earthly glory, are often passed by, when as there is choice to be made of such, as shall have spiritual and heavenly advancement: for so the Apostle saith, that not many wise, not many mighty, not many noble, are called, but God chooseth the foolish things of the world, to confound the wise, and the weak things of the world to confound the mighty. And thus we read that the first mighty men on earth, were those wicked giants, who were the issue of that unequal match, between the sons of God, and daughters of men: and after the flood Nimrode began first to be mighty on the earth; and like unto these succeeded many others, both among the Heathen nations, and also God's chosen people, who, the more mighty they were in power and authority, the more weak commonly they were, in all grace and goodness. All which serve as examples of the Apostles rule and observation, that not many mighty are effectually called; and consequently that there is no true excellency in greatness, seeing it is so often void of goodness, and therefore those who most excel in it are neglected by God, when as those which are weak are called and chosen.

And as there is no cause to glory in greatness, in respect of any excellency there is in it self: so neither in regard of any great profit it bringeth unto us; seeing this might and authority doth not help us to the obtaining of the best things, which are to be desired, nor to the preventing or escaping of the greatest evils, which are to be shunned. We cannot with all our might and authority command one sanctifying grace, or furnish our heart with one virtue; yea commonly this worldly power rather opposeth against grace, keeping it from entering where it is not, and nipping, curbing, and suppressing it where any seeds thereof are sown; whereas they who are weak and contemptible, being manured by God's husbandmen, do like gentle and light grounds, bring forth fruitful increase of virtue and goodness; whereas the other, like stiff and strong clay, do choke and bury whatsoever good seeds of grace are committed to them. And as this is to be observed in several persons, so also we may note a great difference in the same men in these different estates: for how many have we seen, who before they have had preferments, have been humble, courteous, religious, and enriched with many graces and good parts, who being advanced to dignity and authority, are changed with their estate, becoming proud and insolent, disdainful and contemptuous, irreligious and profane, or at least cold and negligent in all good duties, the power of God's word becoming vnpowerfull unto them, and their zeal being cooled, when this wind of vain glory hath but a little blown upon them? And this difference is observed by an Ancient in the state of the primitive Church, which being borne and come to some age and strength, did grow in the midst of persecutions, and was adorned with the crown of martyrdom: but after it had Christian Princes endued with power to defend and provide for it, it increased with riches, but decreased and declined in virtue and all goodness. Neither doth this power and authority help us at all in our warfare against our spiritual enemies; for these principalities and powers cannot be overthrown with human might; and these fleshly weapons are far too weak for this spiritual encounter; yea rather it betrayeth us unto danger, seeing we are more apt to trust unto it, when we find our own might, and it always faileth us when we most rely upon it. It doth not entitle us to true greatness, and the chief magnificence of a Christian; which doth not consist in ability to do much, but in a willingness to do that which is good; neither will doing of great things make a man good, but doing of good things makes him great.

Finally, this worldly power and potencie, doth not help us to the obtaining that most esteemeable victory of overcoming a man's self; neither doth it assist reason in subduing and ruling of our affections and passions; yea rather when the irresistible flood of power, is joined with the violent stream of our own passions, it causeth them more to swell and rage, bearing down all where there is but the least apparance of opposition; whether it be the inward stop of conscience, or the outward stop of admonition or restraint; making their will to stand for law, and all that to be lawful, whatsoever liketh them. Neither do they now measure their designs and actions by the rule of equity and justice, but by their own power and ability, thinking that they may do, what they can do; and often desiring more power, to do that which they cannot now achieve, whereas they have already more then they can well use, their passion and power overruling their reason, which should be in subjection, and obedient unto it. And whereas the doubling of their authority and power, should make them redouble their care to use it with sobriety and moderation, and their ability to do what they list, should the more restrain their list, and will, within the bounds of honesty and equity; now having the rains of liberty put into their hands, they run on in willful courses, oppressing and bearing down with violence, whatsoever standeth in their way, and but seemeth to hinder them; fretting and fuming against any that dare presume to say they do amiss; and thundering in their pride and impatiency sharp revenge against all, who have but in the least degree displeased them. So that whereas before their anger and wrath, like a flash of lightning, appeared and vanished, without doing any great hurt; now power like a thunderbolt being joined with it, maketh it to become deadly and pernicious. Lastly, this worldly power and authority doth us no good in attaining unto our chief good, neither have we our heavenly happiness by command, but by entreaty, not by authority, but by humility and submissive suite. So that in this regard we have greater cause of glorying in the least dram of spiritual grace, then in the greatest measure of worldly authority and might; according to that of the Prophet, Let not the strong man glory in his strength, but let him that glorieth, glory in this, that he understandeth and knoweth the Lord. Yea though our power & authority were such, that we could command the devils, and overrule the infernal spirits, yet we must not, as Christ said to his Apostles, Rejoice in this, that the spirits are subjected unto us, but rather rejoice in this, that our names are written in heaven.

But as this worldly advancement, power and authority helpeth us not to the attaining of any chief good, so neither doth it exempt or free us from any great evils. It doth not privilege us from dangers: for as the Psalmist saith, the king is not saved by the multitude of an host, neither is the mighty man delivered by great strength. Yea rather it exposes men to many perils; their greatness making them but the fairer marks for envy to shoot at, and inflaming many as ambitious as themselves, to use all their art and power for the undermining of their estate, that so out of their ruins they may raise their own preferments. It cannot deliver us from the just vengeance of God in the day of his visitation, the Lord having a thousand means to weaken us in our greatest strength, and being able to make our own power and authority the instrument of our destruction: for if he do but blow upon us with the breath of his displeasure, our proud might shall serve but as an over great sails to overturn us, and our own strength shall become the instrument of our ruin. It doth not free the mind from cares and griefs, nor our bodies from sicknesses and diseases; yea the more authority a man hath, the more is his care and trouble, and though he be in never so great place, yet the ague and gout, apoplexies and palsies, consumptions and such other griefs and maladies, will not be afraid of him, but coming as officers from a superior power, will in despite of all his glorious greatness, hold him under their arrest, till they have a discharge from our chief sovereign. Neither doth the greatest earthly power, and transcendent authority free any from death; for as the Psalmist saith, Man shall not continue in honor, he is like the beasts that die: and death feareth the scepter no more then the goad, he regardeth the stately throne no more then the basest foot-stool, and with as undaunted courage he entereth into the Princes palace, as into the poorest cottage. Finally, after death we shall have no privilege by our authority and greatness, when as we shall all appear before the judgment seat of God: for then both Magistrates and people, mighty and impotent shall be all alike, and receive their just sentence according to that which they have done in their flesh, whether good or evil, without any respect of persons: for as Job saith, He accepteth not the persons of Princes, and regardeth not the rich more then the poor, seeing they are all the work of his hands. Yea rather at that time they shall find hereby great hurt and inconvenience, seeing it will then but increase their bills of accounts, of which then they are to give a reckoning; for this power and authority were committed unto them by God, as his good talents, which they were to use for the honor of their Master, and for the good of their fellow servants, which being well employed, might have gained much glory unto God, and good unto his Church, in maintaining and upholding his worship and service, in preserving and defending his true religion, in countenancing & rewarding the good and virtuous, and in disheartening & punishing the wicked and vicious. In which accounts if they come short, they shall at that day have little joy of all their former authority & greatness; seeing it will but increase their debts, and make them to find so much the less favor, by how much they have abused the greater mercy.

And thus have I shown that authority and great power, are vain and unprofitable to those, who too much set their hearts upon them. It followeth that I also show that it bringeth unto us, being thus abused, much evil, and that both in respect of sin and punishment. It is the cause, being abused through our corruption, of many sins, but especially of those two heinous and mother sins, pride and injustice. For being advanced unto these high places, it is usual with them to forget by what power they were thus advanced; and leaving their dependency upon God, they begin to wax proud of themselves, and thinking it too base to sustain the place of God's deputies, they aspire themselves unto the supreme soueraignetie, and rebelliously affect divine honors. So Nebuchadnezzar being by his greatness puffed up with pride, forgot himself to be a man, and would needs have his image worshipped by all his people; and this was usual among the Heathen Potentates, who ambitiously desired to be deified, and to have their statues and images erected, unto which divine worship was to be imparted. And thus Uzziah, howsoever he was a Prince of the better sort, yet when he grew mighty, it is said of him, that his heart was lift up to his destruction. And as it maketh men proud in respect of God; so in respect of men, most insolent, disdainful and tyrannical. It is true indeed, that those who use their authority well, do keep an humble mind in an high estate, like the Sun, which the higher it is, the less it seemeth, and do not so much look at their superiority of state and order, as at the equality of their natural condition; and considering that all by nature are equal, and that it is sin which maketh this difference of superiority and inferiority between them, therefore they advance their power to bear sway over their vices rather then over their persons, and whilst they remember that they punish sin, they do not forget that it is punished in their brethren. Nether do they (as one saith) so much rejoice to rule over men, as that they may profit them by their government, knowing that the ancient Patriarchs were not so much Kings over men, as Pastors over sheep, and that when God said to Noah and his sons increase and multiply, and fill the earth, adding that their fear and dread should be over the beasts, fowls and fishes, he doth not say also that it should be over men, because man's terror should be over beasts and not over men. Although indeed holy governors desire to be feared of their subjects; but it is when as they see that they do not fear God, that at least they may be restrained from sin by this fear of man, who do not stand in awe of God's judgments: and therefore they are not proud of this fear, in which they seek not their own glory, but the just carriage and demeanure of their subjects: neither do they desire to be feared of ill livers as they are men, but as they behave themselves like beasts over carried with sensuality: and when there is no vice to punish, they do not rejoice in the excellency of their power, but in the equality of their condition, and are so far from desiring to be too much feared, that they refuse to be too much honored. But the most part through the corruption of our nature, are apt to abuse their power and authority unto pride and tyranny, imagining that they exceed all that are subject unto them, as much in virtue, as they do in titles, in worth and desert, as they do in dignity and power; and measuring themselves not by the rule of God's word, nor by the testimony of their own consciences, but according to the hyperbolical, or rather lying praises and commendations of palpable flatterers; and believing that they are such as these false glasses would seem to make them, they wax proud of their greatness, esteeming their inferiors as base and contemptible, and thinking that they are good for nothing but for their use, and that like cyphers they only serve to make up the sum of their greatness: and therefore they rule them not according to law and equity, but according to their will and pleasure, never considering what they ought to do, but what by their power they are able to do; nor think what is good for their inferiors but for themselves, as though it were their summum bonum and chief happiness, if by their labors, wealth, lands and lives, they can procure unto them the least pleasure or profit, or give them the least ease of any trouble. So that it is a matter of greatest difficulty to excel in authority, and to beat down pride; to have great power, and not to think it greater then it is; to rule over inferiors, and not to insult over and contemn them as base and abject. And therefore great potentates had need to have that saying sounding in their ears: The greater thou art, the more humble thyself in all things; and so shalt thou find favor before the Lord.

The other sin into which power and authority commonly plungeth men, is injustice, violence and oppression; for they that have power to do more then is fit, commonly have also will to do more then is lawful; because they imagine that their pow • r is most magnified, when as it extendeth it self beyond all bounds and limits of either law or reason. And thus the Author of the book of Wisdom bringeth in mighty men encouraging one another to commit all outrage and cruelty: Let us (say they) leave some token of our pleasure in every place, for that is our portion, and this is our lot. Let us oppress the poor that is righteous, let us not spare the widow, nor reverence the white hairs of the aged that have lived many years: let our strength be the law of unrighteousness, for the thing that is feeble is reproved as unprofitable. In which cruel courses, when as they are long fleshed, they follow them, as brute beasts their prey, when their bellies are full; not for hunger, but for wantonness, affecting wrongs and oppressions, not for any pleasure or profit they have in the thing done, but only for the delight they take in doing it; and chiefly glorying in their power and authority, because they are enabled thereby to do mischief; as though there were no music so sweet to their ears, as the outcries of the wronged, and the groans of the oppressed. Neither is this any rare fault of the mighty, seeing (as one complaineth) inferiors in all places are subject to the covetousness and oppression of those who are stronger then they, and the weaker a man is, the more fit he is thought to be made a prey: for it is amongst them as among devouring fishes, the less becometh the food of the greater; and he again being assaulted with a stronger then he, becometh his prey, who before devoured another, and one belly now holdeth them both, giving an example to the mighty of revenged injury: whereby it appeareth that this power and authority being usually severed from justice, becometh hurtful and pernicious: for as those signs, Castor and Pollux, appearing both together unto sea-fairing men, comfort them with the hope of fair weather, and a prosperous voyage; but being severed and appearing alone portend a tempest: so when power and authority are joined with wisdom and justice, they bring with them much profit both to private men, and to whole societies: but when this power is severed and divided from the other, it bringeth forth no other fruits then cruelty, rage, oppression, and all manner of hurt and mischief, and that both to those who are under it, and to those also who thus abuse it. For as for them, they are not masters of anything which they enjoy, all their goods and substance being daily endangered to their spoil and rapine; the which their injuries they must endure not only with silence and patience, but at least with outward cheerfulness and thankfulness: for if they seem but to take notice that they are wronged, they do make way for a new mischief, and put them in mind to redouble the injury. And therefore the best way for these inferiors, is willingly to offer that to these powerful tyrants which they seem to affect; for to deny unto them lesser things, is to promise unto them greater, and by withholding from them some things, to make them masters of all. Yea oftentimes by crossing their desires they do not only expose their goods to the spoil, but their lives also to danger, as we may see in the example of Naboth, who laboring to hold his vineyard, lost his life and his vineyard too. Neither is this abused power and authority less pernicious to those that ha • e it; for making themselves hereby odious to all, they twist snares to catch themselves, and fall into their own pit, whilst either they expose themselves to popular rage, or pursuing the weak do fall into the power of those who are stronger; like the wolf, who ouergreedily following the lamb, doth himself fall into the lions paw. So that it is truly said, that he who therefore doth injury because he is able, will not long be able because he hath done it. And wisely did the Heathen man advise those who desired to use their power long, that they should use it sparingly whilst they have it; for they who do all they can, will not long be able to do what they will.

But as this abused power and authority plungeth men into sin, so it subjecteth them to the evil of punishment: for depriving them of the chief human strength and defense, namely the love and good will of those that are about them, it exposes them to the envy and hatred of all, so that those who flatter them with their mouth, threaten their ruin in their hearts, and whilst they creep and crouch unto them, they watch for desired opportunity to tread vpō their necks, and to solace themselves in their utter ruin. Yea they are not safe from the conspiracies and attempts of those whō they repute their nearest friends; and even those who guard them, are so falsehearted towards them, that oftentimes they had need of another guard to defend them from their treachery. And hereof it is that these great Potentates are continually exposed to innumerable dangers, which threaten a fearful and shameful downfull, whilst everyone envieth their greatness, and none almost supports it, unless it be that they put to their hands to uphold it whilst it standeth by it own strength; being ready to pull them away when it a little tottereth, and standeth most in need of their help. And as they are thus endangered by false friends, so also by open and professed enemies, who having through the abuse of their power been wronged and injured, do daily wait for opportunity of taking revenge, and feed themselves with hope of seeing their ruin, when as they may pay them home with their own measure. From which dangers and evils, though they be defended through the greatness of their power, yet are they not priuileged from the continual fear of them; neither is it might, and powerful tyranny, but innocence, justice, and well-deserving that bringeth secure peace. For having abused their power to oppression and violence, their guilty conscience, as it were an implacable fury, continually haunteth them, making them to expect what they have deserved, and to fear, as much as they have hurt. Whereby it cometh to pass, that howsoever they are sometime safe, yet they are never secure, but spend their life in continual agonies and perplexities. Now what is this continual anticipation of evils through fear and dreadful expectation, but a daily suffering of them, the greatest part of worldly evils being the fear that goeth before them?

But say they could escape both fear and danger from men, yet deserved vengeance from God shall surely overtake them, for abusing that power and authority which they have received from him, to his dishonor, and the hurt of their brethren, whereas they might by a good use thereof have gained unto him much glory, and benefited those who were under their government. For the Lord when he cometh in visitation, will not respect the mighty more then the weak and impotent; yea rather taking delight to ouermaster and confound their proud greatness, wherewith they have opposed against him, he draweth them first to punishment, and maketh their condemnation more heavy and intolerable, for the mighty shall be mightily tormented. Neither is it a matter of more difficulty unto him, to tread under foot these ouertopping Cedars, and strong okes of Bashan, then the weakest bramble, or lowest shrub. For as the Apostle saith, the weakness of God is stronger then men, and he is able by the weak things of the world to confound the mighty. He leadeth away Princes as a pray, and overthroweth the mighty; he poureth contempt upon Princes, and maketh the strength of the mighty weak, as Job speaketh. In regard whereof, there is no power of man of any continuance, but that which being guided with wisdom, and grounded on virtue, is supported and upheld by his omnipotent might: yea contrariwise as a building which wants a good foundation, the greater and higher it is, the more near it is to a dangerous downfall, seeing it greatness and height doth but help forward and hasten it own ruin: so these high Babels of power, and greatness, which have not virtue for their ground and foundation, but are only underpropped with the weak stays of violence and tyranny, are near unto confusion, when the least breath of God's wrath doth blow upon them.

Seeing therefore this wordly power and authority is through our corruption so subject to abuse, and being abused is the cause of so manifold evils, let us learn not to esteem it overmuch, or to set our hearts upon it; but rather let us labor after spiritual power and might, and as the Apostle exhorteth us, let us be strong in the Lord and in the power of his might, and put on the whole armor of God, that we may be able to stand against the devil▪ and may obtain a glorious victory over the spiritual enemies of our salvation: for if we be assisted with this power we shall be able to do all things, as the same Apostle speaketh. Let us labor after that power whereby we may be enabled to master and overcome our own sins and corruptions, and to subdue and keep them under, to mortify and slaughter them, when they rebel against the spirit: for this is the chief and greatest power wherein a Christian man should rejoice, not to be able to offend God by doing evil, which we shall have when we come into our country; and the next to that is to restrain our selves from sin, unto which the corruption of our nature leadeth and inclineth us. Let us chiefly desire to have that authority and might whereby we may be enabled to rule and govern our selves, and to moderate and keep in order our own passions and affections; let us show our strength in overcoming our pride, covetousness, ambition, lust, anger, desire of revenge, and the rest: for as the Wise man telleth us, he that is slow to anger, is better then the mighty man; and he that ruleth his own mind, is better then he that winneth a city. Neither will it ought avail us to rule over the whole world, and in the mean time to be slaves unto our own lusts; to have all nations under our subjection, and to have within us tumultuous passions, and disordered affections, which continually stir up in us civil and intestine uproars and seditions, when as they rebel against the rule of holy reason, and resist the good motions of God's spirit. Finally, if we would have that strength which is worth esteem, let us like true Israelites labor after such power as may prevail with God; and after the example of our forefather Jacob, let us wrestle with him by our prayers and strong cries, never letting him depart from us, till we have obtained a blessing, which shall be accompanied here with comfort, joy, and peace, and with eternal blessedness and true happiness in the life to come.

CHAP. XII.

Of the vanity of worldly nobility.

ANd thus much concerning the vanity of worldly power and authority. The second kind of preferment or aduācement is worldly nobility, which we will first distinguish from that nobility which being good and lawful, is to be approved and respected; and afterwards show the vanity of that, which being worldly and wicked, is to be despised and contemned. And first we are to know that nobility generally considered, is nothing else, but that honorable greatness, fame and reputation, which men have derived unto them from their progenitors, both by reason of their famous virtues, and notable deserts, and also their advancement to places of dignity and greatness of estate, conferred upon them for their worth by their Prince and country: the which together with their fame and great esteem, is derived successively from them to their posterity. The signs of which nobility are diverse, as a memorable descent, and famous genealogy, derived a far off from their first weldeseruing and advanced ancestor, or first founder of their house, unto their next parent; honorable titles, wherewith the race from time to time hath been ennobled, arms and coats granted unto them, for their worth and service of state, as a perpetual remembrance of their well-deserving: unto which we may add those statues and images, which in ancient times were used to continue a glorious memory of their progenitors.

The which order of nobility is good and warrantable, as may appear by these reasons. First, because in the first welordered common-wealth, the kingdom of Israel, even whilst the Lord himself did hold in his own hand the right of royalty, governing them by his own law, and ruling over them as their chief Sovereign; this superiority of nobility was established, there being set over every tribe their Princes and Peers, who were both in fame and state chief of all the rest: as also in that he did appropriate both the sovereignty over the common-wealth, and chief superiority in the Church, unto certain tribes and posterities, who being thus ennobled by God, did hold this honor peculiarly to themselves, unto the time of Christ. Secondly, this difference of order, that there should be some noble, and some inferior and common people, hath his ground both from civil policy, for the well-governing of the common-wealth, which could not well stand, unless these potent Peers, as it were chief pillars, did uphold it; and also from nature it self, for the Lord having bestowed some heroical gifts and graces upon some special men, as wisdom, magnanimity, fortitude, magnificence, courtesy, liberality and the rest; doth also for the good of common-wealths usually vouchsafe, that there should be certain seeds of these virtues derived after a secret and unknown manner, from them successively unto their posterity, whereby being come to maturity, they resemble their ancestors in these special graces: and howsoever God sometimes altereth this order and course of nature, either to punish some special sins of that family, or to show his own absolute omnipotency, which cannot be subjected to nature, or inferior causes, suffering some to degenerate from their ancestors, and to lose these heroical gifts; as also conferreth them upon some other of mean quality, whom it is his pleasure to advance, yet most usually he holdeth the former course; and though one of this noble posterity do degenerate, yet commonly the seeds of these virtues, which have lien hid in him, and as it were buried under the earthie burden of his corruption, are derived from him to his offspring, and being as it were again quickened and revived show themselves: even as a father being by some accident maimed of an arm or leg, doth nevertheless beget perfect and well formed children, because generation is not tied to one indiuiduum or singular person, but to the whole kind and ordinary course of nature. And this propriety of gifts which are of special eminency, we may observe in other creatures, as in plants, trees, birds and beasts; that as they are bestowed upon some of them, so they are continued to their whole kind and race, unless some by accident do degenerate: as for example, thus cions and young grafts resemble the tree from which they were cut, admitting no alteration, though they be grafted into a new stock; and thus horses take after their race, dogs after their kind, and hawks and and other fowls participate the nature and properties of that strain whereof they are bred. Lastly, nobility serveth for good use, as it is a means both to restrain from vice, or at least from open and notorious crimes, and to provoke men to good and virtuous actions; for being hereby as lights set upon an hill, upon which the eyes of all men are fixed and fastened, they are restrained from many open and gross sins, for fear of dishonoring themselves and blemishing their reputation, and incited to many virtues and civil actions, for the maintaining of their credit and estimation: which ends, though they be not religiously good in themselves, when as they are only, or chiefly propounded, yet are they the cause and occasion of good both to the Church and common-wealth▪ By all which it appeareth, that nobility is to be much esteemed of all, and to be reverenced and respected of inferiors; and therefore those speeches of Heathen Philosophers, and also of many Christian writers, which tend to the bringing in a parity amongst the faithful, and an absolute contempt of nobility, are either themselves to be contemned and rejected, or else to be applied to that false and counterfeit nobility, which consisteth only in outward titles, and in the worth of ancestors, being in it self worthless and destitute of all virtue and goodness.

Which error that we also may not fall into, in showing the vanity of nobility, we must distinguish it into two kinds: the first we may term true and complete nobility, when as men do join with that honor, which they have from their ancestors, their own virtues and good deserts, especially religion and true godliness; that so they may be noble, not only by inheritance, but as it were by their own purchase, and appear no less good in the sight of God, then glorious in the eyes of men. And this is than true nobility, which wheresoever it is found, is to be reverenced and respected with double honor, both for the greatness which they have from their ancestors, and for the goodness which is in themselves; yea and so much more for this then for the other, as goodness excelleth greatness, in the judgment of all who are seasoned with true wisdom. Neither is this true nobility much respected and valued amongst all good men only, but it is also most acceptable unto God; for howsoever the Lord is no respecter of persons, but regardeth virtue in the beggar, as well as in the King; yet he more respecteth and rewardeth the virtues and good parts which he findeth in true nobility, then in the common sort; partly because they more glorify him, and do more good to his Church, being more exemplary, drawing on their inferiors to their imitation; and partly because they have stronger temptations to draw them aside out of their course of goodness: and therefore when they continue in the right way, and after a more dangerous conflict, obtain a more glorious victory then private men, it is no marvel if they have a greater reward, and richer crown allotted unto them.

The other kind of nobility is worldly and imperfect, when as men are ennobled only for the virtues and deserts of their ancestors, having no worth or good parts in themselves, wherein they do in any degree resemble their predecessors; but retaining only their name, titles, arms and honors, do wholly degenerate from them in their virtues and good qualities. The which nobility, howsoever▪ it maketh a glorious show in the world, yet is it in truth base and contemptible, as being no true nobility, but a bastardly and degenerate offspring, or but as a dead truncke, which retaineth some outward form or shape, but wanteth virtue and goodness which is the soul thereof, whereby it should have it chief essence and being, without which it soon rotteth and perisheth. And this is that worldly, maimed, and lame nobility, which is to be neglected and contemned: first, because it is of no worth or excellency unto any, being severed from true virtue and godliness, in that they have lost the chief and formal difference, whereby they were first advanced above the common sort, namely those heroical virtues, and good parts, which first ennobled their ancestors. Neither is it birth and succession alone that can make noble, for as the Heathen man well observed, there is no King, who hath not descended of servants; no servant, which hath not had a King for his predecessor, long time having made a mixture of all estates, raising some from the dunghill, to the throne; and deposing others from great honors, to the lowest contempt and most abject disgrace. Again, if we respect our common matter, we are all made of the same earth and clay, and ready when God taketh away from us the breath of life, to become all alike, and to turn into the same principles whereof we were made. If we look unto our pedigree, we have the same Adam, the same Noah, for our common ancestors, neither did the Lord make one man of more precious matter, to be the root and first progenitour of the noble, and another of baser mould, to be the first beginner of the poor and contemptible; but one and the same Adam to be the father of all. Finally, if we respect the soul, our more excellent part, may we not also say with the Prophet, Have we not all one father? hath not one God made us? and hath not the same Creator breathed into us the same breath of life? In all which respects there is no superiority, but we are all alike the creatures of God, and brethren one to another. And as there is no difference between diverse pieces of the same lump of clay, although the one be contained in a golden, the other in a earthen dish; nor between two pieces of wood, of the same tree, because the one is covered with rags, and the other with clothe of gold; so there is no difference of excellency, between the noble and ignoble, the King and the meanest subject, if they be considered in this generality of nature, though there be no comparison between them in their worldly estate. Wherein then doth the excellency and superiority of the noble consist, above those who are of mean birth? Surely chiefly in this, that the Lord hath given unto them the privilege of certain heroical virtues, excellent parts, and good deserts, whereby they are advanced to honor and places of dignity▪ And therefore those Nobles who are destitute of these virtues and good parts, and defiled and imbaced with all manner of sin and vice, have in them no spark of true nobility, being deprived and destitute of this formal difference; nor yet any right of superiority over their brethren from nature, but only have an hereditary shadow thereof, and that only by virtue of tyrannical custom, or at least civil and politic order.

Let no man therefore boast himself of his far fetched pedigree, unless he can prove also a succession of virtues and good parts. For the further he deriveth it, the nearer he cometh to Adam, in whom there is not so much cause of glorying for his advancement, as of shaming for his sin and downfall. And if he that ascendeth thus far, would rise one degree higher, he should find his next ancestor to be the dust and clay, in which there would be more reason of humiliation, then of pride in the next descent, seeing he may justly say with Job to corruption, thou art my father, and to the worm, thou art my mother, and my sister. Let him not be proud of his large revenues left unto him by his ancestors, if he be disinherited of the riches of their heroical graces; nor yet vaunt himself of their greatness, being quite destitute of their goodness; let him no • glory in the shadow of honorable titles, being abandoned of the substance of their inward virtues, and their outward well deserving; let not their variety of arms, and rich coats puff them up, seeing these were gotten by others, and should if they had their deserts be lost by them, it being a matter of great equity, y ^t vice should lose, that which virtue hath won. Finally, let them know that boasting themselves in their empty and worthless nobility, they do herein commend others, and not themselves; and like beggarly make-shifts, become proud of borrowed apparel; showing plainly that there is nothing worth praise in themselves, seeing they chiefly stand upon borrowed titles, and vaunt of the virtues and well deservings of other men.

Again, the worthlesnes of this worldly nobility hereby appeareth, in that God infinite in all wisdom, and true judgment, esteemeth and respecteth it not: for as a gift of small value he imparteth it as well to his enemies as to his friends; and advanceth to this vain nobility, the idolatrous Pagan, profane Christian, and wicked worldling, as well, yea more commonly, then his own children and servants. So when himself was to make choice of men whom he would advance to sit upon the royal throne, and to rule his people Israel, he neglecteth the great nobles of the land, and chooseth Saul, who was seeking his asses; and he afterwards being reprobated for his wickedness, for the next succession, he taketh David from following of his sheep. And this tenor he also observeth in choosing such as he purposeth to adunace to be first true members of the kingdom of grace, and afterwards to reign with him in his kingdom of glory: for as the Apostle witnesseth, not many mighty, not many noble are called, but he chooseth the weak things of the world to confound the mighty things, and vile things of the world, and things that are despised hath God chosen, and things that are not, to bring to naught things that are. Which sentence much more terrible then the thunder, should shake these high Cedars, and piercing the harts of the proudest nobility, should make them quake and tremble, for fear lest themselves should be in the greater number whom God hath passed by; and never to be a • rest, till they have gathered unto themselves by their fruits of sanctification, certain and particular assurance, that they are in the small number of these not many whom God hath called. For what will it avail them to have ruffled it out in worldly pomp for a short and momentary life, and to be eternally reprobated of God, and excluded from the unspeakable joys of his kingdom; yea also to suffer forever with the prince of darkness, the intolerable torments of hell fire?

Thus also our Savior Christ the only son of our supreme Sovereign, and heir apparent to the kingdom of heaven, neglected and contemned this wordly nobility, both in himself and others. For howsoever he was descended of most ancient and royal progenitors, and might have assumed a glorious style, and most honorable titles; yet he regardeth them not, nor any whit standeth upon these worldly privileges, but usually called himself the son of man. And howsoever being both God and man, he might have chosen for his next parent, some great Princes, equal or superior in dignity to any of his ancestors, yet he is content to be borne of a simple virgin, the espoused wife of a poor carpenter. Neither did he regard this nobility anymore in others, for being to choose Apostles and Disciples to attend his person, and to be (as it were) the chief courtiers of this heavenly King, he passeth by the nobles of the world, and maketh choice of silly fisher men, and poor artificers. Finally, as the Lord himself thus meanly accounteth of worldly nobility, so also hath he taught us to value and esteem it: for howsoever he would have us in our outward carriage, to observe civil order, yet he maketh it a note of an heavenly inhabitant, to contemn a wicked man, how glorious soever he be in the world, and to honor those that fear the Lord. Where by the antithesis and opposition he plainly showeth, that he who feareth not God, is to be esteemed a vile person, though he have never so many honorable titles; as the holy Ghost also styleth Antiochus Epiphanes, howsoever the honor of a worldly Monarchy was conferred on him. Whereas contrariwise he honoreth the saints which are upon the earth, with the title of excellency, calling them also a chosen generation, and royal Priesthood, yea Kings, which reign together with God, and his son Jesus Christ.

But as there is no excellency in this worldly nobility; so though there were, yet it deserveth no great esteem, in regard that it is so momentary, and also mutable: for say it should continue with them as long as they live, yet what were this to be esteemed, seeing life it self being but a bubble or vapor, is ready every day to vanish away? yea though their name should outlive them, and their glorious fame should continue after them, even to the end of the world, yet what is this in comparison of eternity? But alas it is not so; for the just judgment of God beating down their pride, doth cause the name of wicked nobility to rot sooner then their bodies, leaving no remembrance behind them, unless it be of their sin and shame: yea this worldly nobility is not only momentary, but also mutable, and altogether uncertain to continue unto this short period of life, seeing for their ill deserving they outlive their nobility, & their crimes like deadly poisons tainting their blood, do utterly imbase their honor and reputation. In regard of which mutability, the ancient nobility of Rome were accustomed to wear moons upon their shoes, that being lift up with their glory and greatness of state, they might have this swelling asswaged, by having continually before their eyes this example of mutability. And this changeablenes of estate they are subject unto by the just judgment of God; for it is righteous with him, that these false lights serving for no other end, but to seduce their inferiors, should be quite put out and extinguished, and that their nobility should be taken from them, when as it is not so much a grace unto them, as they a shame to it.

And thus it appeareth that this worldly nobility is of no great worth or excellency, both in respect of the vanity, and also the momentary continuance thereof; whereby it is clear and manifest, that newly advanced virtue, or as we call it, upstart nobility, and of the first head, being joined with worth and desert, whereby it is raised, howsoever it hath not the precedence in civil meetings, yet without all comparison, is to be preferred in the judgment and estimation of all that are good, before ancient nobility, which in the race of succession hath outlasted virtue, and is contaminated and defiled with vice and wickedness. The which howsoever it is scarce acknowledged amongst many that profess Christianity, yet was it plainly discerned & confessed by the Heathens, who had no other guide then the light of nature. One saith, that it is better to purchase nobility by desert, then to have it by inheritance. Another saith, that he esteemeth nobility chiefly for goodness, and that he would account him to be ignoble and base, who is unjust and destitute of virtue, though he could derive his pedigree from a better then Jupiter. So Harmodius upbraiding Iphicrates, a famous Emperor or commander with baseness of birth, received a fit answer: The honor (saith he) of my house beginneth with me, and the honor of thine endeth with thee. So the wise Socrates answered a vicious noble man, objecting unto him meanness of birth: My parentage (saith he) is a disgrace unto me, and thou to thy parentage. Finally, another concludeth, that it is much better to be the parent of a man's own nobility, then to corrupt and disgrace it, having received it from his ancestors. With these accordeth that ancient Father, who affirmeth that it is much rather to be chosen to be adorned with virtue, though a man be of obscure parentage▪ then being descended of famous progenitors, to abound with vices; even as the rose is better which yieldeth a fragrant and sweet smell, though it spring from a prickling plant, then a thorn or briar, growing in a fruitful soil, which is good for nothing but for the fire. To the same purpose the Son of Sirach saith, that If children live honestly, they shall put away the shame of their parents, but if they be proud with hautinesse and foolishness, they defile the nobility of their kindred.

But as this worldly nobility is vain and of no worth: so also is it altogether unprofitable, being severed from those virtues and good parts which were in those progenitors, who did first ennoble the family; for as it doth not profit the stream that it floweth from a clear fountain, when as it self is full of filth or mud, by reason of the filthiness of it own channel: no more doth it avail any to have noble and virtuous ancestors, when as themselves are poisoned and corrupted with dishonorable qualities, and disgraceful vices. Who would not think his folly ridiculous, who being himself lame, should be proud because he is descended from able and active parents? or being himself blind, should boast of his progenitors quick eye-sight? or being dumb, should brag of their eloquence: or finally being a stark fool, should glory and vaunt himself in his ancestors wisdom? And surely it is no less absurd for any, to bear themselves high in the virtue and worth of their predecessors, when there is nothing in them but vice and worthlessness; there being far greater cause why their progenitors should be ashamed of such a degenerate offspring, then why they should be proud of such ancestors, whom they do not at all resemble in their virtues and good parts. It is true indeed that a young colt is much esteemed for his race, and the untried whelp for his kind he cometh of: but if being come to proof, there be no courage or mettle in the one, nor any swiftness or sagacity in the other; notwithstanding their race and kind, we esteem no better of themselves, but as jades and curs; because it is not the goodness of their kind which will help them in the race, or cause them to win the game, if they be utterly void of self-excellency. And so in like manner, howsoever greatness of birth may commend young nobility, as giving some hope in course of nature, that they will resemble the worth and virtues of their progenitors: yet when being come to riper age, they plainly discover that they are utterly degenerate, full of base qualities, ignoble and vicious: they (notwithstanding the worth of their ancestors) are to be esteemed servile and contemptible. For as parentage doth not absolutely confer virtue, so neither nobility; and as virtue it self is not hereditary; so neither is nobility, which (as I have said) is chiefly grounded upon virtue and goodness. We see by experience, that from the same oar cometh base dross and pure gold, from the same root, a sharp prickle and a sweet rose, and from the same grain of corn, both straw and chaff, and also pure wheat: And it is often to be seen that the same virtuous parents have both good and bad children descended of them: so faithful Abraham had an Ishmael, as well as an Isaac; and Isaac as well a profane Esau, as a virtuous Jacob: good Samuel had a degenerate offspring: and holy David had as well an Absalom and Adonijah, as a Solomon, and a Nathan: whereby it appeareth that virtues cannot be entailed like lands, or though such an entaile were made, yet it proveth no perpetuity, seeing it is easily cut off, when as they degenerate from their ancestors, and hold a contrary course in all manner of vice and wickedness.

But let us consider the unprofitableness of worldly nobility in some particular examples. Cain, as we know, was the first borne of Adam, who had his descent from God himself, and was heir apparent to the whole world, but what did it avail him to have the most excellent man for his father, and the sovereign King of heaven and earth, in some sort, for his grand-father? Or what did his great birth-right profit him, when as defiling his heart with rage and cruelty, and his hands with innocent blood, he made himself to become a base vagabond upon the earth? What did it benefit Cham to be noblie descended of that great and righteous Patriarch Noah, the second main root of repaired mankind, when as by his wickedness he became subject to the curse, and being free-borne, did by his vice and sin make himself an abject servant? What did it profit Ishmael to be the first borne of faithful Abraham, or Esau to be the eldest son of religious Isaac, whē as the one becōming a derider of God's promises, was as it were excommunicate and cast out of that family, to which the covenant of grace was made & appropriated; and the other showing himself a profane contemner of holy and heavenly things, lost both the birth-right & the blessing? It were infinite to stand upon such particulars; and therefore for brevity sake, contenting our selves with these few, let us also consider the truth hereof in a whole people or country. What nation in the world was ever comparable in nobility to the people of the Jews? who being descended from Abraham the Father of the faithful, had the Lord himself for the first and immediate founder of their common-wealth, yea for their King and Sovereign, who judged, ruled and governed them, as it were by his own mouth in difficult causes, holding in his own hand the royal laws and perogatives, till they unthankfully desired another King, and would needs be ruled like other nations. Again, that which other people counterfeited, they truly had; namely, the Lord himself for their Law-giver, who proclaimed the chief sum of their laws by his own glorious voice, and at large expounded them by his faithful servant Moses; all which were much more excellent then the laws of any other nation. Moreover, if we respect antiquity, they were most ancient, there being no histories that make mention of any common-wealth, which was constituted long after the common-wealth of Israel: for whereas all writings and records were merely fabulous among the Heathens before the wars of Troy; the learned have found that this war was long after the settling of the state of Israel, when as they had Iephthe for their Judge. Finally, there was never any nation, who could so plainly and distinctly show the antiquity of their houses and kindred, by reason of that exact division of their tribes, families and inheritances, which was religiously observed among them. But yet what did all this nobility of the people of Israel avail them, when as degenerating from their ancestors, they lost their virtues, the true life and soul of their nobility, and became vicious and polluted with all manner of sin? Surely nothing at all; for do not the Prophets of God notwithstansting all this (looking unto what they were, and not respecting from whom they were descended) call them the seed of the wicked, corrupt children, people of Gomorrah? Do they not tell them, that the cursed Canaanites were their kinted, their father an Amorite, and their mother an Hittite? Yea doth not John the Baptist go further, calling them a generation of vipers, and charging them no more to challenge Abraham for their father, seeing they nothing resembled him in his faith and other virtues? And doth not our Savior himself disgrace them with the same title? and when they gloried in their nobility, because they were Abraham's seed, doth not he tell them, that if they were the children of Abraham, they would do the works of Abraham, and plainly affirmeth that they were the children of the devil, because they did his will, and resembled him in performing their wicked lusts? So small account have Christ and his Prophets made of this worldly nobility, being severed from virtue and polluted with vice and wickedness. Neither is it any marvel if that nobility which is derived from earthly parents, doth naught profit those who do not imitate their virtue, when as kindred and consanguinity with Christ Jesus himself, who was not only man, but also the glorious Son of God, did not at all avail those, who were not as near unto him in faith, as they were in blood: for when it was told him that his mother and brethren did wait to speak with him, lightly accounting of earthly kindred, he far preferreth before it that kindred which was spiritual, affirming that his disciples, who heard and obeyed his Fathers will, were his brethren, sisters and mother. And how little he esteemed of those who were his brethren in the flesh, and did not adhere unto him by a lively faith, it may plainly appear in the seventh of John, by that disagreeing dialogue that was between them. So when a woman admiring his doctrine cried out, that the womb was blessed that bare him, and the paps that gave him suck, he correcteth her speech, saying, yea rather blessed are they that hear the word of God and keep it. And therefore if this consanguinity with Christ Jesus himself be unprofitable, unless through faith we be of spiritual kindred with him, how little will it avail us to claim the most noble on earth for our ancestors and progenitors, if we be degenerate from them in virtue, grace and goodness?

And thus have I shown that this worldly nobility hath in it neither worth nor profit. But we are further to know, that most commonly it is accompanied with much hurt; for first it puffeth men up with a proud conceit of their own greatness, and maketh them to contemn all others, whom they excel in noble ancestors, titles, arms and such like honors, in regard whereof nobility is called the fuel of pride: the which (as one saith) Christian nobles should be far from, because together with the poor and ignoble they call God their Father, which they cannot truly and religiously say, unless they also acknowledge them to be their brethren: yea it causeth them not only to carry and demean themselves proudly towards men, but also towards God himself, by whom they were advanced to their greatness, and maketh them quite to forget that they were ever thus beholding unto him, to cast his commandments behind their backs, and either utterly to neglect the duties of his worship and service, or at least the public means thereof, contenting themselves with their private and home-devotions. For thinking it unfit for their nobility and greatness, to adjoin themselves with the vulgar people, and that they should imbase their honor too much by coming into the public congregation, they content themselves with their Chaplain, as Micah with his Levite, and not enduring the public Ministry, where sin is reproved without respect of persons, and the conscience searched to the bottom; they commit themselves over to his cure, who having his present means and future hopes wholly depending upon them, dare not say anything that may incur their displeasure; nor yet apply any salves to their festered sores, which might cure thē to the bottom, because they would too much vex and trouble their delicate and wanton patients; but only such healing salves as draw over the sore a fair skin of carnal security, but leave the core behind, & never free them from the inward putrefaction. And this (I doubt not to say) is one chief and special cause of the irreligion and profaneness of the nobility of these times, because they neglect the ordinance of God in the public Ministry of the Word, which is the ordinary means of conversion and salvation, and either do not at all perform this outward service unto God, or else after their own fashion, without power or profit, making himself of their charge, unto whose charge they commit themselves; their servant, before they make him their shepherd, and to depend upon them for his bodily nourishment and means of life, before they will depend upon him for their spiritual nourishment & the food of their souls, which they will have cooked after their own fashion, and fitted to their dainty pallet with their own pleasing sauce, or else he is sure to lose their favor, and with it the fruit of all his labors, and all the hopes of his tedious service, and base dependency.

Secondly, this worldly nobility which is severed from virtue, doth but disgrace those that have it, and when they by their worth are not an honor unto it, it becometh a dishonor unto them; for it is unto them as a light, which not only draweth men's eyes to look upon them, but also doth consequently discover their vices and deformities, and set them out to the public view: everyone being apt to observe the faults of their superiors, as soul stains in finer clothes and as black clouds hiding from their eyes the Suns brightness; and to pass that censure, that is most uncomely for those of so good birth, to disgrace themselves with so evil a life. So that they who are of greatest estate, have in their actions and carriage the least liberty▪ because their doings are more curiously observed, and sharply censured, and much being expected from them, they are much more blamed then other men, whe • as they come short of expectation. In which respect, one compareth these nobles to such Musicians, as coming in with costly clothes and excellent instruments, do move great expectation in the beholders; but having harsh and untunable voices, and a rude and unskillful touch, all their bravery tendeth to their more disgrace, not only because themselves are ignorant bunglers, but also do abuse and deceive the beholders expectation. Again, as it doth disgrace themselves and showeth their faults, so also having discovered them, it much aggravateth them, both as it showeth greater unthankfulness towards God, by abusing his more rich mercy, wherewith he hath privileged them above others, and also because their sins, by reason of their greatness, being more exemplary, do draw on their inferiors to their imitation. And consequently as it doth aggravate sin, so it doth increase their condemnation, God's justice proportionating the punishment according to the measure of men's faultines; so that where sin hath run over, there also judgment doth over-flow. Now the vices of nob • litie are greater, and more inexcusable then other men's, both in respect of the former reasons, and also because they have degenerate from their ancestors, and with their neglect of other means, have not at all profited by domestical examples, nor been bettered, although their worthy progenitors have left unto them the memorial of their virtues, as a pattern for their imitation. But of these points I shall have occasion to speak more hereafter, and therefore will here briefly pass them over.

Seeing therefore this worldly nobility is of no excellency, unprofitable and momentary, and so far from bringing unto any great good, that it is through man's corruption the cause of much hurt, let us not overvalue it, or too much set our hearts upon it; but learning to despise and contemn it, as being of small worth, let us labor to advance our selves to spiritual and heavenly nobility; both because it is most excellent and profitable, and also not like the other peculiar, to some few, but common to all, who setting their hearts and affections upon it, do with all their desires and endeavors seek and sue for it. The excellency of this spiritual and heavenly nobility, appeareth both in their freedom that have it, and also in their advancement. They are freed from the slavish tyranny of Satan, and from the base servitude of sin: so that as the Apostle saith, it shall no longer reign in their mortal bodies; the which is to be esteemed the chiefest part of true nobility, when as holding nothing from these base lords, they owe all their fealty, allegiance, and service to the lord of all, and supreme king of heaven and earth. Whereas contrariwise, they who are most noble in their worldly estate, are notwithstanding all their honors and high titles, of a most abject and base condition, as long as they remain in the slavery and bondage of sin and Satan; for what more vile servitude can be imagined, then to be the servant of sin, and to remain Satan's drudges, ready to do his will? Again, this spiritual and true nobility freeth us from the overruling power of our corrupt affections, and from the tumultuous tyranny of our violent passions, bringing them under the rule of the law of God, and in subjection to holy reason. The which privilege worldly nobility wanteth; and consequently bringeth with it small grace or profit: for what availeth it a man to be outwardly glorious in the world, and inwardly base in himself? to have other men to cap and crouch to him, when as he serveth more vicious and base masters then the worst that serve him? and whilst others stoop unto him, and do him honor; he disgraceth himself by stouping and yielding to his vile affections and violent passions? Finally, this true and Christian nobility, doth cause us to stand boldly in the presence of our great king, in assurance of his love, and to offer unto him our willing service, not for servile fear, either of his heavy curse pronounced in his law, or of his fearful punishments denounced against sin, either respecting this life or the life to come; but out of a free and generous disposition, because we love him, who hath loved us first, and think nothing too much which we can do for his glory, who hath not thought the life of his dearest son, too dear for us, but hath freely given it for our redemption and salvation; whereas worldly nobility hath no such privilege, seeing it neither conferreth unto us the confidence of sons, nor freeth us from the slavish fear of servants. For notwithstanding all this worldly glory, men may quake with fear, when God showeth the least sign of his powerful presence, and either utterly neglect the duties of his service, or perform them securely with careless neglect, or with great terror and trouble of mind.

The advancements also of spiritual nobility are ten thousand times more excellent then those which belong to that which is worldly; by this we stand in the presence of princes, by that in the presence of the glorious king of heaven and earth; by this we have oft the favor of earthly kings, by that we have always the favor of the king of glory: by this we have earthly revenues which are but momentary, by that an heavenly inheritance, which is everlasting: by this we are honored and esteemed of men, by that of the Saints and Angels, yea of God himself: by this we are chief servants to the great monarches of the world, by that we become chief servants of the great monarch of heaven and earth; yea we become a kin to Christ Jesus himself, even his brothers and sisters, as himself witnesseth; and through him the adopted sons of God, and not only sons, but also heirs, not of an earthly inheritance, but of an heavenly kingdom, immortal and undefiled; in regard whereof the scriptures give us the titles not only of nobility, but also of royalty, and affirm directly that we are made of God through Christ, not only great officers of his heavenly court, but also kings who shall reign with him in all joy and glory. And therefore as much as a son excelleth a servant, heaven earth, and God himself mortal princes; so much more we are in our judgments to esteem, and in our endeavours to seek the nobility of a Christian, above and before the nobility of a worldling. Unto which we may the rather be encouraged, because whereas this earthly nobility is conferred but upon a very few; as either upon those who are nobly descended, or upon such whose great virtues and deserts, joined with no less good • ap, and extraordinary success in all their courses and carriages, do advance to the s • ate of honor, and dignify with those high titles: this nobility of a Christian may certainly be attained unto, of as many as do with their desires and endeavors seek after it, using the means which God hath ordained for this purpose; namely, the diligent hearing and fruitful obeying of God's word, and a lively faith in Jesus Christ. And therefore let us more esteem, affect, and seek that which excelleth, both in worth and certainty; and cont •• ning this worldly nobility which is commonly unprofitable, often hurtful, seldom, or not without great difficulty attained, and but for a moment of time retained and possessed; let us aspire with an holy and happy ambition, unto that heavenly royalty, which we may certainly find if we carefully seek it, and having obtained it, shall have with it all profit without hurt, joy without molestation, and happiness without end.

CHAP. XIII.

Of kingdoms and monarchies.

ANd thus much concerning the vanity of worldly nobility. The last and highest degree of worldly advancement and preferment, is kingdom and sovereignty, empire and supreme dominion, whereby men being exalted into the royal throne, do rule and govern whole common-wealths. Of which I shall need to speak the less, because much of that which hath been spoken concerning power, authority, and nobility, may easily by the discreet reader be fitted and applied hereunto. And therefore I will add only some things which may seem more peculiar to this royal and sovereign advancement. Where first we are to know that the following discourse is not intended to show the vanity, or persuade the contempt of cruel and barbarous tyranny, which being odious to God and men, n •• ds no reasons to move all to have it in detestation and base esteem; but of lawful monarchies and kingdoms, abused either by ouerualuing their worth, or through the corruption and saultinesse of government. The contempt whereof as it ought not to be absolute in any but only in respect of abuse: for it is a thing of as great esteem as any else in the world, when as a good king ruleth well, and not according to his own lusts and unlimited pleasure, but according to the law of God, the law of nations, and the particular laws of his own kingdom: so ought it not to be in all, but in those only who are either possessed, or in possibility of this supreme soueraignetie; unless it be as we understand it comparatively in respect either of spiritual graces, or heavenly joys. For as for those who are in subjection, they are to honor and esteem their soueraignes in the next place to God himself: seeing this rule and authority is God's ordinance, and kings are his deputies and lieuetenants, and as it were the great stewards of his family, whom he hath dignified by giving them his own name and titles, and hath bound us by his word to owe and yield unto them all honor, love and duty. So the Apostle saith, Let every soul be subject to the higher powers, for there is no power but of God, and the powers that be are ordained of God, &c. And as it is to be highly esteemed of the people, as being an ordinance of God in it self good; so also because it is so necessary to the well-being of a commonwealth, that it is impossible without it that it should stand, much less flourish and prosper. For look what the shepherd is to the sheep, the pilote to the ship, the captain to the soldier, yea the head and heart to the body; and such is the king to the common-wealth.

And in the same regard this preserment of sovereign and transcendent power is to be duly valued and esteemed of those, who are by God's providence advanced to this royalty; seeing it is a great gift and royal prerogative, wherewith the Lord hath enriched them above all their brethren, requiring a proportionable thankfulness, which they can never yield, unless they know and esteem the benefit: yea it is not only a gift, but a blessing, expressed in that main blessing, wherewith God blessed Abraham, the great Patriarch and Father of the faithful: I will make thee (saith he) exceeding fruitful, and will make nations of thee, yea Kings shall proceed of thee. Unto which who so are advanced, they seem to be preferred above the estate and condition of mere men, in respect of their place and office, in regard whereof they have God's name and titles imparted unto them: and this also the Lord seemeth to imply by his Prophet, where having given charge that no man should enter by the East-gate of the Sanctuary, because the Lord had entered by it: in the next words he saith, that it shall appertain to the Prince, both to take therein his repast, and to make it the way of his passage, to come in and go out thereby. Nevertheless howsoever kingdoms are the chiefest of worldly preferments; yet are they not to take up the chiefest place in our judgments and affections, seeing they are but of mean worth, being compared with God's spiritual graces, or the eternal joys of his kingdom. In respect whereof they are to be meanly valued and moderately desired; that is, neither to be refused when God giveth them, nor to be affected when as he denieth them, not giving unto us lawful means of attaining to them: yea they are directly to be contemned and rejected, when as they come in competition for our love with those other excellencies, as being in comparison of them worthless and unprofitable, and when they are thus abused, hurtful and pernicious: which who so do, they show greater and more Christian magnanimity in this contempt, then others in affecting or having obtained by reigning in all their royalty. An example whereof we have in Gideon, who was more ennobled for denying a kingdom when it was offered unto him; then his son Abimelech who with cruel and unnatural ambition aspired unto it.

But let us consider of some reasons which may show the worthless vanity of worldly kingdoms, in comparison of God's spiritual graces or heavenly joys: the first may be taken from the manifold troubles and incumbrances which a kingdom bringeth with it, even to those who justly come by it, and wisely manage it; the which are so innumerable, irksome and burthensome; that if men were not more supported with ambition, then with reason, they would be ready for weariness to sink under the weight, and to vnload themselves of this intolerable greatness, to find ease in a more private life. Of this the Heathen Monarch having experience, said unto one who admired his happiness, and measured his inward comfort and contentment by his outward rule; If (saith he) thou diddest know with how many evils this Diadem were replenished, thou wouldest not take it up, though thou foundest it upon a dunghill. The truth hereof may be more evident, if we consider but some few particulars: for first, unto what wearying and wasting care is even a good King subject unto, whilst he desireth and studieth to act well his kingly part, so as he may have the applause of God and his Angels, and that both in respect of himself, and also that which he taketh for his subjects? And for himself, both in regard of his person and private actions, and also in regard of his place and public government. For the first, • his •• re • s extraordinary, that he may become a pattern and president unto his people, whom they may imitate; and to this end • e desireth to shine before them by a good example, making his own life both the exposition and example of his laws, and appearing both without substance or semblance of evil, to be also as good as he appeareth. For he considereth that the Princes life and manners, are the square and rule according to which his subjects frame themselves in their whole course and conversation: and therefore he seeth how much it behooveth him that the square be straight, lest the work be crooked, and the whole common-wealth brought out of frame: he knoweth that he ruleth over reasonable creatures, and therefore studieth first to conform himself to the rule of reason in all his actions, that so they may the better subject themselves unto his government, and may suffer him to rule as well in their hearts as in their outward actions. He findeth by experience that Princes examples are most effectual exhortations, either to good or evil, and that their lives are more powerful then his laws to incline and move, to the better or worser part: and therefore he spendeth himself in studying this divine oratory, that his life and example may speak good things unto his people. He considereth that Kings errors are like the • clipses of the Sun, which though they be soon past over, yet bring damage and hurt to all sublunary and inferior bodies: and therefore he is always watchful and heedful over his ways, that his brightness be not blemished by any vice or sin, which might stop and hinder the influence of his good parts, from being profitable to his subjects and inferiors.

The like care he taketh for the well demeaning of himself in his public government, having always in his mind, that he ruleth over men, that he is to govern them by law and reason, not according to his lusts: that he shall not always govern, but that the time shall come when Prince and subjects shall be both alike: and finally, that he must give an account of his government before the supreme King of heaven and earth, who respecteth not the person of Princes, nor regardeth the rich more then the poor. In regard whereof, his care is great and continual, not how he may rule according to his will, but according to reason and law, making love and awful majesty, severity and sweetness, mercy and justice, to strive which shall have the preeminence, or rather never to strive, because he tempereth them with true judgment and wisdom in a heavenly harmony. He considereth that as he is a King, so also he is the father of his country: for what is a common-wealth but a great family, over which God hath set Princes as parents, not only to rule, but also to provide for, preserve and defend them? and therefore how great his care must needs be, to nourish and protect so great a charge, let private fathers judge, who find enough to do, to order and provide for their small company. Yea he discerneth plainly, that a King in the common-wealth is like the soul in the body, which howsoever it be not directly & immediately touched and affected, either with the delights it casteth, or with the griefs and miseries which it endureth; yet doth it communicate in both, by sympathy and fellowfeeling: and therefore he doth not lay upon his subjects heavy burdens, because he also is pinched with that weight which oppresseth them; he envieth not, but greatly rejoiceth in their prosperity, because he communicates with them in their contentment; and if for the good of the whole body of the common-wealth, he find it necessary to receive, rather then take of their goods, that they may enjoy the rest with peace and comfort, he only croppeth them, or rather pruneth them, that they may grow the better, and doth not stock them up by the roots: and as the Heathen Prince saith, he doth like a good shepherd, only fleece them in seasonable time, and not pull off skin and all; knowing that the chief treasure of a Prince is the riches of his subjects, and their coffers his best exchequer. Finally, good princes remember that they are God's deputies, and therefore their care is that they may be like him, not having their greatness to exceed their goodness, but as their power enableth them to do what they will, so their goodness limiteth them to the doing of that which is profitable for their subjects: the which their care is so much more vigilant, because they know that there will be an end of their Lieutenantship, when as they shall be called to an account of their government, and receive either the reward of their justice, or the punishment of their corruptions, and ill-deserving.

Finally, as the good Prince is continually troubled with care about himself, that he may perform his duty: so he taketh no less care, that these duties performed may procure the good and welfare of his subjects: as for example, that by his wisdom and providence, they may have both necessaries and sufficient plenty, that by his discreet government they may be kept in good order, that by his administration of justice, everyone may possess his own right, and be preserved from wrongs and injuries: and finally, that by his circumspection and power, his subjects may be protected from foreign forces, and enjoy secure peace. For being the father of his country, he is with a fatherly affection to care for the good of his children, as well as his own, he is the skillful pilot in this great ship of the common-wealth, who sitteth at the stern, and ordereth all for the preservation, not only of himself, but also the whole ship, and all the passengers who have committed themselves to his care and providence. And as it is not enough for the rule or square to be straight it self, but it must also serve as the instrument to make other things conformable to it own straightness, and to level and make even the whole work: so it is not enough for a good prince that he be in himself upright, just, and furnished with all virtues which become a private man; but his care must also be that those that are committed to his charge and government, may communicate with him in all virtue and goodness, because he is a public person, and the head of this great body which must govern and direct his members, as shall be most honorable for himself and profitable for them. Now although this necessity of taking extraordinary care for his own person, and all the rest of his subjects be an happy necessity, because it forceth to that which is good; and howsoever he may have comfort in the fruits thereof, yet who knoweth not that in it self it is unpleasant and troublesome; and so bitter and distasteful that it may well wean any from the love of greatness?

Secondly, though a crown may seem to make a glorious show, yet it weigheth so heavy, and sitteth so uneasy upon the head, that those that have it can take little delight in wearing it, and those that want it, if they love their own ease, would if they once felt the weight, be well content that they are not advanced unto the honor, because also they are not pressed with the weight. For what doth he else who is advanced to this height of greatness but Atlas -like bear upon his shoulders the weight of the whole commonwealth; and whilst he is lifted up into the seat of honor, is pressed down again with his waighti • burden? What doth he else but toile with the greatest labor of all, even the labor of the mind, continually studying how he may either preserve or advance his own glory, and his subjects good: and what is he better that sinketh under the burden of gold then he who is oppressed with the weight of earth; what ease hath he more that toileth in the golden mines, then he who laboreth in the • lay pit, or quarry of stones. They are advanced indeed with the glorious titles of monarches, kings and soueraignes; but what are they in truth but the great servants of the common-wealth, who labor and take pains for the general good? What are they but stewards of this great family, who whilst they have the rule and disposing of all, have also the care and burden of all laid upon them? and what is their reign, but as one of them spake by experience, a glorious servitude? We know that the pilote as he hath the greatest rule in the ship, so he hath the greatest part in the pains and labor; for his mind is exercised whilst others are at rest, and watcheth at the stern whilst the passengers securely sleep. The captain likewise as he hath most honor, so he carrieth the greatest burden; for whilst the common soldiers take care, and provide only for themselves, he also extends his care, providence, and labor for the good & preservation of the whole company. Now if the rule of a ship, or of a small troupe be so burthensome and laborious, what shall we think of the government of a whole country and common-wealth?

Thirdly, these great potentates are much more turmoiled with the violence of their affections then private men, their greatness adding strength to their passions, and making them furious and irresistible, or themselves more impatient if they be resisted, their anger is more easily inflamed, because their greatness maketh them impatient of bearing the least injury, although it exposeth them also to more then any other. Being incensed, they burn inwardly with a desire, and burst outwardly into the act of more furious revenge, measuring the punishment which they take of the party offending rather according to their own greatness, then to the fault which is committed; and having herein power in their hands to do what they will, they often do more then they should. Their hopes are greater both in respect of the object and things hoped for, and in respect of the affection it self, their great power making them believe that they can compass whatsoever they desire; and the more strong their expectation was, the greater is their impatiency when as it appears frustrate; not so much oft times for missing the thing, as for not having their will; or because it doth appear that their power is limited and not omnipotent. Their griefs are more in number, and more piercing and sharp in their operation then other men's; both because of the manifold causes thereof, which must needs happen often in the multitude of their affairs; and also because the greatness of their spirits doth make them much to aggravate them through their impatiency, and gauleth their minds the more through their much struggling. But of all other passions they are most troubled and perplexed with fear, it being a thing necessary, that they whom many fear, should also themselves fear many; and that they who intermeddle with manifold businesses of great nature, and that oft times between adverse parties, must needs incur the hatred of many, and together with hatred peril and danger. Neither doth the multitude of enemies so much amate them as because they are secret and unknown, nor their force so much as their hidden treachery. For as the bullet is more dangerous then the sword, because killing before it is discovered, there is no ward for it: so these unexpected blows of traitors, being given secretly and at unawares, are much more to be feared then the violence of professed enemies, because they wound & give no warning. Now these secret foes are much more common to princes then open enemies; seeing their greatness is no more apt to stir up enmity against them, then to work a care in those in whom it is bred to hide and conceal it, because here especially professed hatred taketh away opportunity of revenge, and turneth the mischief upon his head that threateneth it. In regard whereof princes, whilst they know not whom to fear, are apt to fear all, and upon small occasions to have even those whom they have chosen to guard them in jealousy and suspicion. Wherein (as one saith) they are in worse estate then servants, seeing these fear but one, and they all.

Neither in truth are their fears causeless, or greater then their dangers; for their might and glory exposes them to the envy of all that are ambitious, who though they have not their greatness of state, yet are they no less haughty in heart; and therefore are ever ready to undermine and supplant them by their treacherous plots and conspiracies, when as they conceive the least hope of advancing themselves by their ruin. And as they are much endangered through envy, so no less by the hatred of their inferiors; for if they should find no other fault in them to provoke their malice; even their goodness is a sufficient argument to make them hated of the wicked, and their upright administering of justice is enough to make them abhorred of the lewd and licentious; in which regard princes must make account either by doing of their duty to be hated of men, or by neglecting it to be hated of God; to sit still and do nothing worth the doing, or by achieving worthy actions fit for their greatness, to endanger themselves to the treacherous practices of the malicious. Besides these dangers; unto which envy and malice exposes them at home, they are more endangered then others in respect of open enemies and foreign forces: for it is not to supplant private men that armies are levied, but the king is the mark at which they level; whose life to them is more then the destruction of ten thousand subjects, because it is no less mortal to the common-wealth when the head is cut off, then if the whole body were mangled in pieces. Neither are they more endangered by enemies then by false friends, seeing experience teacheth that many who have escaped safe from all the attempts and forces of their professed foes, have been catched in the privy snares, and secret treacheries, which those whom they accounted their dearest friends have laid and plotted against them. For it is impossible for these great potentates to satisfy the desires of all that depend upon them, and by preferring some before others, they procure the secret hatred of the rest, whom pride and self-love maketh believe that they as well deserved to be advanced; and this maketh them join with their enemies when as they promise to satisfy their hopes, and to repair their ruined estates. Now these dangers are more dangerous and more deeply, and that justly apprehended of Kings, then of subjects, not only for that they have more to lose then the ordinary sort, but also because they extend to the no less hurt of the common-wealth, then of themselves, which good Princes love better then their own lives: for when the Prince is hurt the whole country bleedeth at his wounds; and when this great shepherd is smitten, then the silly sheep are scattered and endangered to the rapine of the ravenous wolf.

Fourthly, Princes are no little vexed with the ingratitude of their people; for when they have taken all their care, and endured all that labor, and hazarded themselves to all those dangers, whilst they endeavor to govern their subjects with justice, and to preserve them in peace and plenty; all their pains is rewarded with ingratitude, their good deeds with evil words, their doubtful actions with sinister censures and malicious interpretations; the common people being naturally apt to condemn that in superiors, which being above their reach, they are not able to understand, and to mislike the present government, be it never so unblameable. Neither is it possible for any man to please all that ruleth many, or to do that which is acceptable unto God, and to gain the applause of the vulgar people; seeing they are divided into as many phantasies as they have heads, the which are not only diverse, but expressly contrary to one another; this man loving what that man hateth, and one admiring what another despiseth, and desiring which another loatheth and abhorreth: so that it is as possible to reconcile truth and falsehood, and light with darkness, as to accord this dissenting multitude, or to unite their opinions and affections to the approving and desiring of the same thing. Now upon these often mislikes of the passages of government, followeth also a mislike of the governor, and a weariness of being under his rule, joined with a desire of the successors advancement; whom when they have, they serve with the same sauce, being as ready to traduce his government, malign his person, and to censure all his actions, as they were his predecessors.

And these are the evils which accompany kingdoms in this life, even when the Prince affects and desires to govern well. But that which may more wean men's harts from the love of sovereignty above all these evils & inconuenieces, respects the life to come: namely, that great reckoning and account which Princes are to make at the day of judgment; for howsoever in this life they are privileged from giving a reason of their actions unto men, yet the great King of heaven and earth, from whom they have received their Empire and dominion, will audit all their accounts, and have a reckoning of all those rich talents which he lent unto them: then must they yield an account how they have spent their great riches and revenues, how they have employed all their supreme power and authority, for the executing of justice and judgment, and for the rewarding of the good, and punishment of the evil: how they have spent that precious time allotted unto them for the government of the people, whether they have improved it to the best advantage for the glory of their Lord and good of their subjects, or else have consumed it in carnal pleasures, and profane riotousnes. Then must they give a reckoning of their own life, whether they have shined as lights before their people, and led them in the ways of godliness by their good example; or contrariwise have scandalized them by their evil lives, and mislead them into the by-paths of sin as presidents of wickedness. Finally, they must be accountable at that day, for not only all those sins which themselves have committed, but also for all those committed by their subjects, unto which they have been either principals, by their commandment, or accessories through their conniuencie, and neglect of the execution of justice. Now if a man's own sins shall be a burden intolerable, then what shall become of them who must give an account also of the sins of many thousands, which through their default have been committed?

But besides these manifold evils which attend upon kingdoms, even when they are well governed, there are innumerable others which do accompany them when they are abused: unto which abuse man through natural corruption is most prone; for this highest worldly prosperity puffing men up with pride, doth make them forgetful of God, negligent in all good duties, and to contemn all virtue, as befitting rather private men then themselves, who are so powerful, potent and glorious, that they need not the help of virtue to commend them: or if at all it be of any use, they think that only a color or shadow of virtue may serve the turn, to grace them to the deceived eyes of the common people, though they have no substance thereof, but are utterly destitute of it in deed and truth. And as this greatness of estate usually hindereth men in the course of virtue, so doth it as commonly cast them headlong into all manner of sin; as contempt of religion, profaneness, and utter neglect of all holy duties, pride, insolency, cruelty, oppression, unbridled revenge, and the rest, making everything lawful which liketh, and to seem good in their judgment, which they have an appetite unto in their loose and vnlimitted affections? But especially through their transcendent and over-topping power they are prone to the sins of injustice, oppression, wrongs and injuries, as the Lord describeth their manners and course of carriage, when he would discourage his people from affecting their government; of which sins few Rulers can with good Samuel and Moses acquit themselves, and plead not guilty, if the Lord should summon them to judgment. Now what are kingdoms to be esteemed if they be void of justice, and full of wrong, cruelty and oppression? Surely (as one saith) where this sacred justice is not admitted, great kingdoms are but great theeueries; and as the wise Philosopher accounted them, great monarches are but great thieves, if they rule by injustice and cruel tyranny. Finally, of what worth or profit are the royalties of a kingdom, if ruling inferiors, they become slaves to their own vices, and whilst they command others, are themselves at the command of their base affections and corrupt passions? For when this royalty and servitude of vice are joined together, it maketh (as one compareth it) such a Prince, like unto a King taken prisoner of the Barbarians, who suffer him still to wear his crown, and to keep on his royal apparel, but yet force him therein to perform all base offices; as to carry water, to grind in the mill, and drudge in the skullery; in which case his goodly ornaments do but serve with more despite, to put him in mind of his misery, and (as it were) the more to upbraid and cast in his teeth the greatness of his fall, and the baseness of his servitude: and surely this similitude doth most lively set forth the abject condition of wicked Kings; for there is no servitude so vile and base as this of sin, which may well disgrace all royalty and soueraignety, but can never be graced by it.

Finally, unto this evil of sin, into which kingdoms through abuse do mislead the great potentates of the world, we may add also the evil of punishment, which as an inseparable companion, still waiteth upon it; for howsoever the Monarchs of the earth having the law in their own hands, are privileged from coming to the bar, and exempted from the judgment seat of earthly men, yet can they not escape the judgment seat of God, but of necessity they must come to their answer, and undergo deserved punishment when the Lord cometh in visitation. A notable place to this purpose we have in the sixth chapter of the book of Wisdom, unto which for brevity sake I refer the Reader. So also Job saith, that the Lord looseth the colar of Kings, and leadeth Princes as a prey, and overthroweth the mighty; he poureth contempt upon Princes, and maketh the strength of the mighty weak. Now the punishments which more especially the Lord inflicteth upon evil Princes are for the time of their reign terrible fears, and affrighting horrors: and secondly he allotteth to their tyranny but a very short time, and then bringeth upon them sudden destruction. In the former respect tyrants and wicked Kings are most miserable in the midst of all their royalty and majesty, being continually haunted with these fears, as with hellish furies, and so affrighted through the guilt of their own consciences, that they are never at rest, nor have any peace or true joy in their hearts, in the midst of all their outward mirth and jollity, they fear company alike and solitariness; that for fear of assault, and this for want of help. In the day time they seldom look straight forward for fear of being surprised at unawares, but commonly they look askew with many sudden turnings, as though they were in a crowd of enemies, and looked who should give the first stab. Neither have they more rest in the night; for hearing the least noise waking, they suspect a conspiracy; and being asleep, they are affrighted with terrible dreams, and fearful visions. They are so much in fear of their enemies that they are never quiet till having contrived their ruin, they have also brought them to destruction. And of their friends so jealous and suspicious, that the least occasion turneth the confidence which they have of their fidelity into doubting and distrust, which being a little nourished with self-guiltiness, their friendship is turned into enmity, and their love into mortal hatred. So that a tyrant is never in safety, no not when he is compassed with his strongest guard: for a king cannot there be safe, where nothing is in safety from the king; or though he should be sometime safe, yet can he never be secure, for it is of necessity, that he whom many fear, should also himself fear many, everyone desiring his destruction whom he servilely feareth; and that his own danger may be prevented with the others ruin. And hereof it is that howsoever tyrants desire rather to be feared then loved, yet they are ready again to fear this fear, lest what they threaten against others be retorted upon their own heads. In regard of which terrors and continual fears many tyrants and wicked kings could desire to be unburdened of their greatness, that they might also be delivered from these dangers and expected evils; but that they hold their kingdom as a ban-dog by the ears, there being neither safety in keeping nor forgoing it; for howsoever at first it was in the tyrants choice whether he would lay claim unto it or no; yet having taken it upon him, he hath not the like liberty and safety to desist from his government when he will, in regard of the many outrages which he hath committed, and injuries which he hath offered, which would be punished and revenged, if he were not still armed with sovereign power.

The second usual punishment which God inflicteth upon tyrants and evil kings, is hasty and unexpected destruction; which is so common and ordinary, that a man shall hardly find a king that reigneth long which ruleth wickedly: insomuch that the wise man of Greece being demanded what he had seldomest seen; answered, a tyrant living to old age. The which as it is chiefly brought to pass through the just judgment of God, who when there is none to judge and punish, doth himself go the circuit, and sit upon the bench; so in respect of second causes it standeth with reason, that he for whom everyone layeth snares should at length be catched of some, though he have escaped many. And well were it with tyrants if this were all their punishment to have a shameful death after a sinful life: but this is but the beginning of their misery; for after this first punishment of bodily destruction, inflicted upon them as it were at the quarter sessions; there is a far greater reserved for the time of God's general assizes, even the eternal death and condemnation both of their bodies and souls, as a just recompense of all their oppressions, injuries, cruelties and outrages which they have offered against their brethren, for whose good and preservation all their power of government was by God committed to them.

And thus have I briefly shown the manifold evils which accompany kingdoms, whether they be well used or abused; all which may serve as reasons to show their worthlesnes, and to incite all, that if they will needs be ambitious, they would aspire to kingdoms of greater value and excellency; namely, that sovereignty and regiment which is spiritual and heavenly. And first, that they spiritually reign whilst they continue on earth, that so they may continually reign in the kingdom of heaven. So the author of the book of Wisdom exhorteth: If your delight (saith he) be in thrones and scepters, O kings of the people, honor wisdom, that ye may reign forever. Now this regiment is chiefly exercised in our selves, when as deposing sin from reigning in our mortal bodies, we do erect in us the kingdom of Jesus Christ, suffering him to reign in us by his word and holy spirit. And when by virtue hereof our reason being sanctified and assisted, doth reign and rule over our corrupt affections and unruly passions, reforming some which may be serviceable, and subduing, mortifying, and slaughtering others which are unprofitable and vnamendable; especially when as we crucify our carnal concupiscence, our greedy avarice and proud ambition, and set up in our minds true contentation, which maketh us truly kings, enjoining all, and needing nothing, and neither hoping after that we have not, nor fearing to forgo that we have. Which kingdom everyone may have, and none can take away.

Finally, if we will needs reign as kings, let us not affect and set our hearts upon earthly kingdoms, but rather let us be content here in this vale of tears to suffer with Jesus Christ, that we may eternally reign with him. Let us not aspire unto worldly monarchies, where the impossibility of obtaining may justly free us from affecting and hoping; for as the world hath but one sun, so a kingdom admits but of one sovereign; but let us seat our affections in heaven, where we shall all reign as kings, and yet one not any whit lessen another's dominions; but the greater the number is, the greater is the royalty and glory of all, the greater also is their joy and happiness. Finally, let us not much affect this earthly sovereignty, which is accompanied with so many cares, troubles, labors, fears and dangers; but rather let us set our harts upon that kingdom of peace and glory, where there is no care to disturb our quietness, no trouble to hinder our happiness, no grief to distaste our joys, no fears nor dangers to disquiet our minds; but secure rest, unspeakable happiness, glory without measure, and joys without end; which whosoever seek shall surely find, and having attained to it, shall neither be disturbed in it, nor deprived of it.

CHAP. XIIII.

Of the worthless vanity of worldly riches.

ANd thus have I shown the vanity of worldly honors and preferments. Let us in the next place consider of worldly riches; which if we thoroughly examine we shall find, that howsoever worldlings make such high account of them that they prefer them before the salvation of their souls; yet they are in truth if we compare them with God's spiritual graces and heavenly joys, vain, worthless, and void of excellency. For if honors which are esteemed more excellent, are, as we have shown, vain & of no worth; and pleasures which are more sweet and comfortable, are (being thus compared) of no value or esteem, as we shall see hereafter▪ then how great is the vanity, and how small the excellency of worldly riches, which are of a more base and contemptible nature, being but as it were servants unto the other, which are only desired and provided to serve for their uses and employments? Neither doth any man (unless it be some sottish misers, who in getting riches have lost their wits) esteem of riches for their own sake, but as they serve for their use, either to advance their honor and reputation by bestowing them bountifully, where they may have most credit; or for the obtaining and enjoying of their pleasures and delights: to which purpose serve stately houses and rich furniture, pleasant gardens, and fruitful orchards; dainty fair, and soft clothing; which ends if riches advanced not, they would like contemptible garbage rest untouched in the earths bowels without any to admire or sue for them. Now if these ends themselves which are their chief good be void of excellency and full of vanity; then how vain and worthless are these base riches, which in an abject subjection serve but as it were to hold the stirrup to mount men up into the seat of honor; or for porters to open unto them the door of pleasures? And this was the cause why the Apostle Paul so lightly valued them, that comparing them with Christ and his righteousness, he esteemed them no better then dung; which if it be not vain and base enough to show their vanity because it is of some use and profit, consider that the wise Solomon valueth them by that which is yet of less worth, calling them nothing: Wilt thou (saith he) cast thine eyes upon it which is nothing? and lest yet this nothing should have some esteem, as doing no hurt, though it do no good: the Apostle further telleth us in the former place, that he esteemed the things of this world as loss, which is worse then nothing, that he might win Christ, and be partaker of his righteousness.

But let us consider of the worthless vanity of worldly wealth in some particulars: and first, what great excellency is there in large Lordships, and great lands; seeing the whole earth is not so big as a pease, in comparison of our heavenly country; and yet they who hold the greatest possessions, have not so much as a little prick or point in this small globe of the world: and therefore (as sometime Socrates said to Alcibiades ) have not so much when they glory most in it, as may have the least place, or smallest resemblance in the greatest map? What worth or excellency is in them, because they hold them in fee-simple, and have them as perpetuities annexed to their successors, seeing though they should thus continue to the end of the world, it were but a moment of time in respect of eternity? and yet the longest liver hath but a small part of this moment, even to the short period of his own life: so that to him notwithstanding the glorious titles of fee-simples and perpetuities, his inheritance and possessions are but momentary, and as it were tenements holden at will, out of which he is ready daily to be turned at the landlords pleasure. And yet these small lands oftentimes bring with them no small incumbrance; seeing as an heavy load they oppress men's minds, so as they cannot mount up aloft in heavenly meditations, nor have their conversation in their own country, being clogged with this lump of earth: and these momentary possessions, are causes unto many of no momentary mischief; seeing they deprive them of their everlasting inheritance, when they set their hearts upon them: especially if (as the Prophet speaketh) they have used oppression to enlarge their lordships, joining house to house, and field to field, inclosing commons and dispeopling towns, that the poor being rooted out, they may place themselves alone in the midst of the earth: by which cruelty enlarging their possessions which are but momentary, they make themselves subject to an eternal woe, and most fearful malediction.

Neither is there more excellency or worth in gold and silver, which by the wise Solomon are reckoned and raunged among those vanities, which bring no good to the owners, but vexation of spirit, and by the Prophet directed by God's Spirit, they are called thick clay, which have their value and preeminence above other earth, because they are a little more shining and refined; neither have they their worth and value from nature, but from men's opinions. For (as one noteth) those things which are naturally excellent, do show their own excellency without any mount-bancke to commend them, or to set them out to the show, as the sugar his sweetness, the Sun his brightness, and the earth his fruitfulness: but these wares which are of imaginary worth, need a monitour to tell us of their excellency, or otherwise we should not know, much less admire them. For if we do see copper gilt, we are delighted with the beauty of the metal, and we call it gold; but when those which are more skillful come and admonish us that we are deceived, our error and admiring wonder lean us both together. Moreover, we see that God in the very placing of these metals, would take away from us all opinion of their worth and excellency: for whereas the Lord hath placed his creatures according to their dignity (man only excepted, who is in the place of his exile and banishment) as the holy Angels in the highest heaven, the Sun, Moon and Stars in the firmament, the elements as they are more pure, so in place one superior unto another: he hath seated these so much admired metals, in the entrails of the most gross element, as though he would have us so far from setting them upon our heads, or our hearts upon them, that he would have us with contempt to tread them under our feet. Which also seemeth to have been practiced by the Primitive Church, who delivered not the price of their possessions into the Apostles hands, but cast them at their feet, to show how meanly they accounted of them. And as he hath placed them in this inferior place, as fit to be contemned, so also in the hidden caverns of the earth, far remote from human sight, out of which they are not gotten without infinite toile and labor; that he might hereby withdraw our greedy eye from looking after them, and our covetous hearts from desiring them; or at least though we should covet them, yet we might be discouraged with this intolerable pains in the pursuit of these worthless vanities: besides, he hath not there seated them in their beauty and perfection, fined and purified, but in their oar, unsightly and base to look upon, as having in it much more dross then pure metal; from which it is not purged and refined without endless moile, and labor of the workmen: who besides all their pains have their health thereby so impaired, and their faces blemished with swartnes and dead palenes, that they seem to have taken upon them the deformities of the metal, and to have been content to make themselves ugly, that it may receive beauty and brightness. Notwithstanding all which, vain man doting upon this worthless pelf, is not discouraged with all these labors, but is content to spend his life and strength in searching and seeking, digging & mining, purging and refining of this earthy dross, not caring to lose himself that he may find it; and that which is worst of all, when by the work of his own hands he hath brought it to his full beauty and perfection, he doth not only make it his chief ornament, who is much more comely and graceful in himself, placing it above his head, which God had seated under his feet, but also erecteth it as his idol in his heart, and as it were falleth down before it to adore and worship it, whilst he loveth, trusteth and hopeth in it more then in God himself: whereby it cometh to pass that their souls are more deformed who possess it, then their bodies who in the mines digged for it; and more endangered to death eternal, then they to any temporary perils: for howsoever their gold itself shall be unto them but a momentary good, yet the rust thereof shall continue to the day of judgment, to be a witness against them for their confusion and condemnation, as the Apostle speaketh. Seeing therefore these base minerals are in themselves so contemptible, and bring unto us so little profit, and oftentimes no little hurt: we may well admire, and even be astonished at the cause, why men should so dote upon them, loving them so dearly, and the joys of heaven so slightly, and taking so great care and pains for them, whereas they take little or none for the saving of their own souls. So as it may seem that there is in them a kind of witchcraft which thus seduceth and abuseth their admirers, seeing there is no reason to be given, either in nature or religion, why men should contemn those eternal treasures and heavenly excellencies, and pursue with a besotted and madding affection, this earthly trash and base vanities. Let us therefore learn wisely to stop our ears against these charms; and howsoever we are not utterly and absolutely to reject gold and silver, as being the creatures of God: which (as hath been shown) may serve for good use; yet let us take heed that we do not set our hearts upon them, but contemn and despise them, when they come in comparison with God's spiritual graces, or our heavenly patrimony: and making account of money, as travelers of their provision for their journey, which being moderate serveth for their use, and to help them forward; but being excessive and superfluous, toileth them as an heavy burden, and hindereth them in their way; let us content our selves with a competency and sufficiency; or being not able to attain unto it, let us supply that with our minds, which is wanting unto our outward estate, laying up our chief treasures in heaven, where (as our Savior saith) the rust cannot corrupt them, nor thieves spoil us of them.

Neither is there less vanity, or more worth in other kinds of riches: for what true excellency is in rich jewels and precious stones, which are by the Creator contemptibly, cast upon the earth and sands with worthless regard; but being sought and found by men, are sold at such high rates, as not their own worth, but the buyers fantasy sets upon them: in regard whereof the same jewel or stone altereth the price according to the worth of the owner; and that which is esteemed in the hand of a poor man at a small value, becometh precious and of great worth when a richer and more noble master is owner of it. So that these are commended by their rarity more then by their excellency; by opinion rather then sound reason; by the wealth of their owners, rather then by their own worth, and are in truth mere trifles for wantons to play with, rather then any solid or substantial good, which brings true profit to those who are possessed of them. The like also may be said of rich furniture, and sumptuous household stuff, which in comparison of those more excellent things, are mere vanities and worthless trifles: neither is there any cause why any man should much desire these things if he want them, or glory in them if we have them; for the chief ornaments of a house are not gorgeous hangings, rich beds and such like furniture; but the virtues and graces of the inhabitants, the wisdom and discreet government of superiors, the duty and obedience of inferiors, with piety, honesty, and good order observed of all. Even as contrariwise the chief disgraces and deformities thereof, are not walls covered or coloured with nothing but smoke; empty rooms, or poor furniture: but when (as our Savior speaketh) it is clean swept of all virtue and goodness, and blemished and dishonested with disorder, vice and wickedness. Again, the great labor which these things of small worth require, may serve to wean the harts of any from them who are not too full of pride & vain glory: for as at first they are not easily gotten; so they are kept with no less difficulty, there never wanting occasion of looking to them, folding, unfolding, brushing, cleansing, altering, removing; to say nothing of the manifold discontents and occasions of anger which they bring to the owners, if any of them chance to miscarry, or to be misused. In all which the trouble and grief oftentimes▪ exceed the comfort and contentment which they bring unto them. Or if there be such care, providence and pains used, that none of these things happen, but all is preserved in his full beauty and good order; then is it a manifest sign that most of their time is spent about these vanities, and the whole mind so wholly possessed and taken up with them, that the soul is neglected, and little or no pains taken to decke it with the rich ornaments of God's spiritual and sanctifying graces; so that when one cometh into a rich man's house where there is such costly furniture, so curiously and carefully disposed and ordered, he may probablie suspect that he seeth all the goodness of that house at the first view; and that there is nothing better then that which presenteth it self in the outward show. Furthermore, we are to know that these glorious things bring to the owners no lasting delight, or durable contentment: for howsoever whilst they have them but in their desires, or are newly possessed of them, they take great pleasure to think upon and behold them; yet when as they have them continually in their eye, and that they are become common and ordinary, their delight presently ceaseth; especially if they chance to see more rich and costly things of the same kind in the possession of other men. And no marvel, for if the sun it self because we see it daily worketh no extraordinary delight, although the dark night coming between his setting and rising, setteth some edge on our tired affections; how much less are we to expect that we can find it in these earthly trifles, whose chief glory being compared to the sun’s brightness, is but obscurity and gross darkness? Finally, the more we abound with these rich furnitures, the more are we exposed to the fear and danger of fire, thieves, yea silly moaths, which howsoever they be base and contemptible, yet have they power enough to pull down this pride, and to consume the matter and occasion of this vain glory: or if all these with providence be prevented, yet these glorious shows do seldom fail to expose us to envy, which usually feedeth upon these outward appearances of worldly happiness, and feeding pineth those whom it possesseth, because they want the means to make ostentation of such pomp and glory. Seeing therefore these things are not only full of vanity, but also of many evils and inconveniences, how much better were this cost bestowed upon the poor members of Jesus Christ then upon these needless superfluities, many whereof are so fine and costlie, that the owners can never almost find in their hearts to use them, but keep them locked up in their chests not suffering them to see the sun, unless upon some special occasion, which happeneth not once in a year, when as pride meaneth to triumph in all it bravery, and causeth them to make ostentation of all their glory? How much more were it for their credit to be with their wealth beneficial to many, then to dwell in an house thus pompouslie furnished? How much more wisely should they employ their wealth for the good of men, then upon carpets and hangings? upon living and reasonable creatures, then upon dead and senseless walls? How much more profitable were it to have clothed friends, then adorned lodgings, the one serving for defense, the other exposing them to the prey? Lastly, it may well wean our hearts from being in love with this riotous excess, if we consider that it will make our account more hard and difficult at the day of judgment. For how do we think will this reckoning be accepted of our Lord and Judge, when as we have spent his talents upon needless superfluities, and suffered the poor members of Jesus Christ, for whose use also we received them, to want necessaries? when as we have adorned our walls with arras and tapestry, and suffered men created after God's image, yea our brethren and fellow members of the same body, to starve for want of freeze to cover their nakedness? when our horses are decked with gold, silk and velvet, and poor Christians neglected, not affording them rags to cover them, and bread to feed them? How will this go for currant at this great audit, that we have suffered in the time of dearth a great many to starve for want of relief, whereas we might have redeemed their lives from death, by parting with an unprofitable jewel, or some needless furniture which is scarce ever used? or how can we then hope to find mercy with God, when as we have shown so little compassion to one another? And thus it appeareth how vain and worthless these rich jewels, and costlie furniture are justly to be valued and esteemed. Let us in the next place consider of statelie houses and sumptuous buildings, wherein wordly men so much glory and delight; in which after due examination we shall find no more excellency, or less vanity. And first, if we will credit the wise Solomon (who having for a time his affection greatly set upon them, wanted neither witcuriouslie to contrive his stately buildings for most convenient use, and greatest state and glory, nor yet wealth to second his inventions) he will tell us on his own experience, that when in this kind we have done all we can, yea all we will, and in our hearts desire; we shall in the end of all our cost and labor, find nothing but vanity and vexation of spirit. Again, if there were any excellency in these sumptuous buildings, it is chiefly the glory and praise of the builders and workmen, whose art and skill is hereby commended, and not of the workemaster and owner, who had no other part to act in these works, but to disburse the money and beat the charge. The house therefore doth not grace the inhabitant, but he his habitation, when as he maketh it an holy temple for religious duties, a mansion for virtue and good order, the seat of good hospitality, and a place of refuge and relief for the needy and afflicted. Neither will these statelie buildings greatly profit us, for they do not bring to the owners any sound joy, quiet and contentation, which dwell more often in poor cottages then in statelie palaces. They do not free us from care and grief, wherewith statelie buildings are often pestered, when as thatched houses are privileged and exempted. They do not preserve their lords from the encounters of sicknesses and diseases; yea rather there lieth an open passage to let in gouts, palsies, collickes, consumptions, when as they are kept out from entering such slender buildings, as will scarce bear off a storm, or hold out rain. The thickness of their stone or well timbred walls, nor the strength of their nailed gates will serve to keep out death; neither will the height of their buildings make him need a skaling ladder, when he cometh to assult their lives; for when he knocketh the doors fly open, and he findeth an easy passage into their secret chambers. Furthermore, let us consider that the most sumptuous buildings have within a while a time of ruin; and though they are assaulted with no outward violence, yet they have their periods, when as they will fall with their own weight. Besides, oftentimes they come through fire, foreign forces, and such like casualties to untimely ruin; for not only in the ages of men, but also in buildings, immature death, and unexpected destruction, rageth with fury irresistible; which if we know not by our own reason, let at least the example of others teach us: for behold the stately buildings which have been of old, what are they now but ruins? And where are their builders, which in all this cost affected a name, but rotten and consumed in the grave, without name or memory? Lastly, let us remember that these stately houses are seldom erected without oppression, for either Naboth's vineyard lieth near unto them, which if he love his life he must sell them, because it is convenient to make them a garden; or the poor's houses stand on the best seat and must give place, or hinder their prospect, and must be pulled down, or else they must gratify them, though for fear more then love, with their labor, carts and carriages, without wages or reward. By which courses, when these sumptuous and beautiful buildings are erected, a grievous woe and heavy curse lieth upon the owners: Woe unto him (saith the Prophet) that buildeth his house by unrighteousness, and his chambers without equity: he useth his neighbor without wages, and giveth him not for his work, &c. Shalt thou reign because thou closest thyself in Cedar; did not thy father (though he dwelt in more homely buildings) eat and drink and prosper, when he executed judgment and justice? when he judged the cause of the afflicted and poor, he prospered, &c. The like woe the Prophet Isaiah thundereth out against those, who join house to house laying on them this curse from God, that their houses should be desolate, and though they were great and fair, yet they should be without any inhabitant; according to that malediction denounced in the law, thou shalt build an house and not dwell therein. Which curse lieth heavy upon many builders in these days, though they never think upon their burden, who make stately houses and never inhabit them, and spend all in building, but nothing in hospitality; as though the use of building were only, like the pyramides of Egypt, to make a glorious show; and as though they had no other inducement to be at all this charge and labor, then those had that built the tower of Babel, that is, to threaten heaven with their houses height, and get a name unto themselves upon the earth. Seeing therefore these sumptuous buildings are always vain and worthless, and often accompanied with sin and wickedness; let us learn (though the world and worldlings so highly value them) to contemn and think basely of thē, lobouring to be inhabitants of that Divine and Angelical habitation, which is not made with hands, but eternal in the heavens. And when beholding these stately houses on earth, we begin to be besotted with their momentary beauty and false glory; let us presently cast up our eyes towards heaven; and if having seated our minds and meditations upon that heavenly and divine beauty, we do from thence reflect our eyes upon the chief glory of earthly buildings, they will seem but as children's houses, which in play they build upon the sands, which every blast of wind defaceth, and every wave of water washeth away; and as the houses of spiders, which being made with great labor, are with themselves easily brushed away with a wing or broom. For then we will easily conclude, that if there be such goodly habitations in our pilgrimage & place of punishment, then much more glorious mansions are prepared for us in our own country, where the Lord is purposed to glorify and reward us: if God's enemies have such stately palaces on earth, then how much more excellent hath the Lord provided for his children in heaven? If the great Monarchs of the world have mansion houses befitting their might and majesty; then how glorious is the Court of heaven, and chief mansion house of the King of Kings, which he hath purposely fitted and prepared, as is most beseeming his glory and greatness? Surely being suitable and agreeable unto his Majesty, which is infinite, it must needs also be of unspeakable and incomprehēsible excellency. If the world have such a goodly vaulted roof, beautified with such glorious lights, and imbellished with such shining stars; then what shall we think of our heavenly habitation, whose floor is much more glorious then this stately roof? Finally, if the Kings of the earth have their marble, iuory and ieat, to adorn their buildings, then may we well conceive that which the Apostle saw, namely, that our heavenly city is of much more precious stuff, the walls of jasper, garnished with all manner of precious stones, the gates of pearl, and the streets of gold. And therefore if we affect stately buildings, let us contemn these base cottages on earth, and labor to be owners of those glorious and heavenly habitations; which as they are by infinite degrees more goodly, and excellent, so are they also everlasting habitations, which never need repair, nor any whit abate of their first glory.

And thus have I shown the vanity of sumptuous buildings. Let us in the next place consider if there be anymore worth & excellency in many servants, & a great retinue; where also we shall find, that howsoever it is accounted a glorious thing in the world, to have a multitude of attendants, and a great train attending at their masters heels, yet it is but a mere vanity, yea if it be possible, more vain then any of the former. And this also appeareth by the testimony of the wise Solomon, speaking upon his own experience, who seeking herein for some worldly happiness, missed of it; and having retained such a multitude of servants, as served not only for his necessary use, but also for pomp and state, for pleasure and delight; concludeth of this as of the rest, that he found nothing in it, but mere vanity and vexation of spirit. Unto which testimony we may add diverse reasons, which show the worthlesnes of this great attendance: for howsoever a man hath hereby from the mouths of many, the goodly titles of lord and master, and the outward reverence of cap and knee, yet what is he in truth, but a common servant unto them all, and even as it were the steward of the family, who taketh the care and pains to provide them of all necessaries? yea which is worse, hereby he becometh a servant to his own avarice and concupiscence, it being a chief cause and motive which induceth him to toile and labor, scrape and rake together, to oppress and incroch upon other men's rights, that he may have wherewith to maintain this numerous multitude to attend upon him. The which error were so much the less, if all these men thus entertained, were faithful well-lwillers, and (as one calleth them) humble friends, ready at all assays to seek his good, and to stand in his defense with their own hazard: but contrariwise experience teacheth, that among many servants are many enemies, who because they are restrained of their willes, or punished for their faults, or not rewarded according to their expectation, though it may be above their deserts, malign their master, and wait for occasion to show their hatred. Now these domestical foes are of all others most dangerous, because they are no less privy to all their masters infirmities, then ready to diuulge them underhand, where they may most disgrace him; neither can anything he doth in the family be hid from those who wish him worst, because as he hath many eyes to observe his hidden counsels and greatest secrets, so hath he also many tongues to reveal and utter them: yea and that which for fear they but secretly whispered whilst they remained in the family under the government of their master, they are ready with professed malice to proclaim publicly when they have left his service▪ and be under the rule of another, unless they be restrained more with fear of their new master, then with love of the old, lest he might justly suspect that he also shall receive at their hands the like measure, when they leave his service. Now this misery is so much the more miserable, not only because it is impossible to prevent these dangers, which come by these secret traitors, who are hidden and unknown, but also because they are fain unwittingly to nourish these vipers in their bosom, feeding, clothing and rewarding them, when as they do them most hurt, and are ready upon all occasions to plot against them any mischief. Unto this we may add, that where there is a multitude of servants, there are also many contentions and domestical quarrels, much brawling and wrangling, clamor, and noise; which must needs be exceeding troublesome to the governor, when as he must be fain to be a stickler in these fraies, and every hand-while be disquieted himself that he may set them at quiet, and accord their differences and contentions: yea but at least where there are many hands there is an easy and quick dispatch of household business, and all things are done seasonablie and in good order, to the contentment of the master; surely nothing less. Yea contrariwise, unless there be an exceeding wise and strict government, there as are most seruitours, there is worst service, disorder, negligence and confusion: either because the slothful are encouraged to continue in their idleness, seeing they may easily hide it in a crowd, and fasten their negligences and defaults upon some of their fellows; or because the diligent are discouraged in their painful labors, seeing others mar that which they make; and also for that particular notice cannot well be taken of their governors, by reason of the multitude, of their well-deserving, that so they may receive due praise and reward. Or finally, because they strain courtesy, and put off the business to one another, thinking his fellow may do it as well as he; whereof it cometh to pass, that that is neglected of all, which might be done of many. Moreover, he who entertaineth a multitude of servants, doth hereby wast and consume his estate, which might be much better spent, not only by continual feeding so many idle bellies, and clothing so many backs; but also because where multitudes are, there is much lauishing, spending and rioting, none taking care to spare or save anything, because his faithfulness and frugality would not be observed among so many; and therefore seeing all will be spent, he thinketh best to do like his fellows, and to take his share before all be gone. To say nothing of their pilfering and purloining for their own use; and their wasteful prodigality in bestowing upon others their masters goods; if at least they can have them as their instruments and deputies to do their business, whilst they spend their time in pleasures or idleness. Finally, it is a thing of great difficulty to govern well such a multitude in the family; to keep them in good order, and to make them diligently to perform their duties to God, their master, and to one another: for if everyone findeth it a hard matter to rule a few in such sort as God requireth; then surly it must needs be almost impossible to rule so many. And this cometh to pass, partly because the master among such a multitude cannot have his eye at all times upon all, to observe their disposition, carriage and behavior; and partly because there is almost always amongst a great number some corrupt and vicious, who, like scabbed sheep in a flock, infect and taint their fellows with their wicked behavior and conversation. Lastly, what do they else who entertain a great multitude, but take upon them a great charge, of which they must give an account how they have discharged it at the day of judgment? For it is not sufficient for such to have lived like good men, if they have not also carried themselves as good masters; nor enough that they have themselves served God, unless also they have been careful to make those under their government to join with them in the like service. And if so be through their default, either because they have not encouraged them in good, or discouraged and restrained them from evil, they have neglected their duty and lived wickedly; they shall be found accessory unto, and guilty of their sins before God. Which if masters would but seriously think upon, they would not be so much exalted and delighted to see the gloriousness of their numerous train, as amated and affrighted to consider of the greatness and difficulty of their reckoning and account.

CHAP. XV.

Of the vanity of costly and brave apparel.

ANd thus much concerning the vanity of many servants, and a great retinue. The last thing wherein we will consider the vanity of riches, is costlie and brave apparel; which is a thing so much esteemed among worldlings, that they place in it no small part of their happiness, thinking themselves best when they are brauest, and most esteemed when they have got on the richest suite. And this maketh them to set their hearts so upon it, that they think no time too much, no cost too great, which is spent in adorning of themselves; yea they are ready to sell religion, conscience, and credit, to purchase this excessive bravery; and to commit all manner of wrongs and injuries, oppression, and violence, to maintain their gay and gorgeous apparel. Which folly, that we also may not fall into, let us learn basely to esteem this, which the world so much admireth, and to contemn it as a trifling vanity; which is not only void of all worth and excellency, but also through common abuse, subject to much corruption and sin. And yet lest for the abuse we should reject the lawful use, and cynically refuse that Christian liberty, which God herein hath liberally allowed unto us; let us in the first place consider, that there is a good and lawful use of these rich attires, and costly apparel; namely, when as they are well fitted and sorted unto the calling of those that wear them. For as the Lord hath made diverse estates and degrees of men; so would he have everyone to apparel themselves according to their degree & calling, that so these diverse orders and conditions of men may the better be distinguished the one from the other: kings with royal apparel, nobles according to their nobility, with that which is rich and costly; gentlemen, as befitteth their gentrie; and the meaner sort according to their quality and condition. The which difference may lawfully appear both in the matter, and also the form of their garments. For in the former respect, it is lawful for those who are in high estate, • o wear silks and veluets, gold and silver, jewels and precious stones; neither were these creatures causelessly created, but for the use of men, and that not heathens, worldlings and infidels; but chiefly and principally for God's own children and servants, who only have just title and interest unto them. The like difference there may also be in the form or fashion of apparel; for the king and the mean subject, the courtier and the country man, the gentleman and yeoman, the old and the younger sort, as they are not to have the same matter of their apparel; but one more costly, another more mean and cheap according to their quality; so is it fit that they should also differ and be distinguished in their several fashions, as best befitteth every ones degree and calling. And thus in the time of the law the priests had a peculiar kind of apparel allotted unto them. The Prophets had their rough garments, whereby they were known: kings and queenes had their royal ornaments; the man one kind of apparel, and the woman another, which was unlawful for them to interchange. Thus Reb • ccah had her golden abilements & bracelets; and the Israelites their earerings and other jewels, and that by the appointment of God himself. And our Savior Christ the wisdom of his father, seemeth to allow unto courts and kings houses, soft raiment and gorgeous apparel, as beseeming those who in the world are advanced to these high places. Yea but the Apostles Paul and Peter do forbid this bravery and gorgeous garments as unbeseeming Christians. I answer, that their sayings are not to be understood as general and absolute prohibitions; but only as admonitions, whereby they withdrew them from setting their hearts upon pride, vanity and bravery, as though they were things greatly to be esteemed and desired, to the end they might fix them upon the spiritual ornaments of the soul, God's sanctifying and saving graces, as being much more excellent; which also appeareth by the antithesis there used. Again, this gorgeous apparel might be interdicted those Christians unto whom the Apostle wrote, as being in those days for the most part of mean quality and condition, as the Apostle elsewhere affirmeth; and therefore howsoever it were lawful in it self, yet it was altogether unbeseeming their estate: besides that, the Church was then under grievous persecutions, in which respect these costly ornaments were unfit, as being a time of humiliation; and also because of the great wants of many the poor members of Christ, which the richer sort were to relieve, not only out of their superfluities, but even out of such necessaries, as might otherwise have well beseemed their place and calling.

So that notwithstanding this objection, it is lawful to wear rich and costly apparel, if it be fitted to the state and condition of those that wear it; yea men may offend in the contrary extreme, when as they use such base and beg • lie attire, and in such a sordidous and slouenly fashion, as is altogether unbeseeming men of their quality, unless it be in some particular cases, as in the time of fasting & humiliation, or when the Church is in extremity and want, & must of necessity be relieved, &c. When notwithstanding decency and comeliness may be observed, though it be but in a poor habit and mean attire: and therefore the practice not only of sordidous misers is to be avoided, who will not be at the cost to maintain themselves in such apparel, as their place & calling requireth, but also of those, who out of their religion, or rather superstition, go in beggarly and poor clothing, to make ostentation of their humility, and contempt of the world: all which look the same way, though under another vizard, with those proud cynicall Philosophers, who affected the glory of the world by their contempt of bravery, even as some of themselves who were infected with the same disease judged of others, whom they saw tainted with it. So Socrates telleth Antisthenes that he could spy his pride through the holes of his cloak: and another having censured the Rhodians for their pride in apparel, and afterwards seeing the Lacedemonians in base and sordidous clothes, said, behold another kind of pride. So one of the ancients saith, that there may be glorying, as well in base, as in gorgeous apparel, which is so much the more dangerous, because it deceiveth under the color of God's service: and therefore another exhorteth us to avoid the one extreme, as well as the other, because the one savoreth of wanton delicacy, the other of vain glory.

But I shall not need to say much of this argument in these days, wherein men and women generally are fallen into the contrary abuse of excess, forgetting all respect of order or degree. For whereas our Savior restrained gorgeous apparel to Kings courts, now it is grown common in every house, without any respect of state and calling: gentlemen going in their attire and habit like nobles, the yeomanry like the gentrie, cottagers like yeomen, citizens like courtiers, subjects like Princes, and servants like master and mistress, as though their • ies were so dazzled with pride, that they mistook another's apparel for their own: the which abuse as it hath tainted all, so especially the women kind, who decke themselves with so many vain toys, and load their bodies with such gorgeous attire, as that we may truly say with the Heathē man, that they are the least part of thenselves. Neither are worldlings alone infected with this cōtagious plague of bravery and excess, but the professor of religion & the profane person, the harlot and the honest woman, are so like one another in their habits & attire, that a man seeing them both, can put no difference between them, as one of the ancients in his time complained. And therefore seeing this running canker hath infected and corrupted the whole body of our state, it were to be wished that our ancient laws against this excess were put in execution: or because our sores are grown so desperate, that they cannot be cured with ordinary and easy medicines; that there were provided for them some sharp corrasiue, like the Lacedaemonian law, which ordered under a great penalty, that none but harlots might use glorious and rich apparel; that so honest women might be brought out of love with this pride and bravery.

Now these abuses of apparel are either in respect of the causes, or the use thereof. The causes are the matter, form, or end. In regard of the matter men show their vanity and sin; first, when in the cost bestowed on the stuff, they exceed their calling or ability, wearing such things as are above their estate, or more then their rents, revenues, or other means may well maintain. In which kind there was never greater excess since the beginning of the world, then in our times, everyone herein exceeding their state and condition; the tenant will have as costly stuff as his landlord, the farmer as the gentleman, and ordinary gentleman as great nobles. In so much as the abler sort stick not to hang the price of a good farm at their wives ear, and a great lordship about their necks; and the poorer sort neglect all good duties, yea pinch their own bellies, that they may wear the most costly stuffs, and adorn their backs with silks and veluets. So that we may justly take up that complaint used by an ancient of his times, namely, that whereas the thing covered, should much exceed in value the cover or case in which it is contained; as the jewel the cabinet, the soul the body, the body the garment: now contrariwise, when as the body it self being set to sale, would not yield many groats, one suite of apparel wherewith it is adorned, is not bought for many pounds. Of which excess of cost in maintaining pride, we might well be ashamed, if we considered y ^t our first parents had no better clothes of their own making, then such as were made of fig-leaves; and when God provided for them, their apparel was of no richer stuff, then beasts skins, which were only fit to cover their nakedness, and to keep them from the injuries of the weather. Secondly, in respect of the matter, they offend who make choice of such stuffs as are so slight, as will serve to no use, but to cover their nakedness (for which also sometimes they are unprofitable) and are almost no sooner made, then worn out, which they purposely affect that they may show variety of bravery, and often change into new fashions. Wherein as they do much exceed their ancestors in costlines, who clothed themselves with the dearest, but yet most lasting stuffs; so do they take away one chief end of superfluous apparel, which was, when themselves had laid it aside, to clothe therewith the poor members of Jesus Christ.

And as men sin in respect of the matter of their apparel, against their particular callings, by exceeding their state and means: so also they offend against their general calling of Christianity in respect of the form and fashion, & that both in the excess and defect: for as Christians ought to look that the matter of their apparel be not over costly; so also they should take special care that the fashion be grave, sober and modest. For so the Apostle requireth, that women should array themselves in comely apparel with shamefastness and mod •• tie, not with broydred hair, or gold, or pearls, or costly apparel. And the Apostle Peter likewise chargeth them that their apparel should not be outward, as with broydred hair, and gold put about, &c. Now in this respect people offend two ways: first, whenas they affect fashions, which are not grave and modest, but light, vain and wanton; whereby they outwardly discover the lascivious lightness and vain immodestie of their hearts, and by hanging out this sign of incontinency, do set their honesty to the sale. And of this kind are those habits and attires especially, which do not cover the naked parts, which God and nature would have hid; as also when men effeminately affect fashions like unto women, and women mannishly go in such apparel, as doth hardly distinguish them from men. Secondly, they offend through fantastical pride, which moveth them as often to change their fashions, as the Cameleon his color, a sin unto which our people in this land are exceedingly addicted, and therein notably show their vanity and folly. For if constancy be an inseparable fruit of wisdom; so that they who are most wise, are most unchangeable in their courses and actions, because at first they are able to discern what is best, and knowing it adhere unto it; whereof it is that God who is infinite in wisdom, is also immutable in all his counsels; then must also by the same reason mutability, and fantastical change, be a notable effect and sign of folly, which being not able to judge of that which is good, often shifteth and changeth, that at last it might find it out. Again, upon this often change there followeth another mischief; for when they have tired their wits, and run through all fashions which themselves can think upon, they crave aid of foreign inventions, and follow the fashions of other countries; sometimes the French, and sometimes the Italian, one while the Dutch, & soon after the Spanish. Now it is unlawful not only to break the laws and statutes of our country; but also the manners and customs, wherein they are not dissonant from God's word; because it is a breach of human society, when so much as in our habit we differ from the rest. And as we are not to be ruled by the laws of strangers: so neither must we follow their customs, unless they be much better and more convenient then our own: in which case when we have received them, we must constantly hold us to them, that so they may in time grow customable among our selves. Neither must everyone according to his own fantastical humor vary from his country fashion, seeing that part is ugly and monstrous which agreeth not with the whole body; neither must he through vain inconstancy affect strange fashions, for this also will induce him in time to imitate their vices and corruptions. In which respect God threateneth to punish even princes and kings children (who a man would think should in this kind be allowed greatest liberty)