The Christian Warfare Part 2
Lastly, men offend in their apparel in respect of the ends thereof, the which are two, honesty and profit. In regard of the former, apparel is worn by man to cover his nakedness, and to hide his shame which after his fall ensued by reason of sin. The other end is profit, which is twofold, first for necessary use; secondly for honor and comeliness. Apparel is necessary unto us; for howsoever before the fall there was such a just temperature of the air, that it was not at all offensive to man's naked body, and consequently in this behalf there was no need of garments; yet through sin this temper being lost, and an inequality following of heat and cold, both intolerable unto man, and hurtful to his health, apparel became necessary to preserve him from the outward injuries of the weather, and to keep him in an equal temperature. Secondly, apparel is profitable for comliness, honor and ornament, not only as it covereth natural deformities; but also as it now maketh the body seemelie and graceful, which in it self was more comely and beautiful before the fall. And this end the Apostle speaketh of, where he saith, that vpō those members of the body which we think most dishonest, we put more honesty on, and our uncomely parts have more comeliness on. And in the verse following, that God hath tempered the body together, and hath given the more honor to that part which lacked. And these are the ends of apparel; in which many failing do show much vanity and sin. For how many are there in these days who dishonest themselves by their wanton and light garments, wearing such as will not cover their nakedness, but discover their bare breasts to open view, whilst their apparel either covereth them not at all, or in covering doth no • hide them? How many are there who in apparelling themselves have least respect to necessary use, or to preserve their bodies from the iniuties of the weather, but affect thin and subtle fineness, more then wholesome warmenesse; desiring rather to be adorned then clothed, and to delight others eyes, then to preserve their own health? Finally, how many are there who do not honor their bodies with grave and decent apparel, but disgrace themselves with fantastical fashions, and lascivious habits; proclaiming by their outward garments, their inward pride and wantonness, as though they would have all men to take notice of their vanity and lightness?
And these are the abuses of apparel in respect of the causes thereof. In regard of the use also it is abused, when as gorgeous and costly apparel, which might sometimes be lawfully worn in respect of the dignity of the person, is daily and ordinarily put on, for greater ostentation of pride and vain glory. For as we may offend by wearing such rich and costlie garments as are above our state and calling; so when these might well bear it in due time and upon fit occasion, we offend also when we show excess in neglecting these circumstances, and in keeping revels all the year. And this was the sin taxed in the rich glutton, not that he was clothed in purple and fine linen; but because he was excessive in respect of time, using these costly ornaments every day. In which respect men and women greatly offend in these times, who (not observing the course and custom of their ancestors, which having this rich attire befitting their callings used it sparinglie, at certain great festiuals only or some few extraordinary meetings) do make it their daily habit, and (as we say) work-aday attire, as though the chief end of their coming into the world, were to pranke themselves in riotous pride, and superfluous bravery.
And thus have I shown in what respects apparel in which worldlings so much delight, is vain and sinful. Now in the next place let us consider of some arguments which may wean us from this vanity, and may move us, both in our judgments lightly to value it, and in our affections to despise and contemn it. The first reason is, that God in the Scriptures hath forbidden this glorious and gorgeous apparel, unless it be to some persons, and at sometimes. So the Apostle Paul giveth women in charge that they array themselves in comely apparel, with shamefastness and modesty, not with broidered hair, or gold, or pearls, or costly apparel (but as it becometh women which profess the fear of God) with good works. Likewise the Apostle Peter willeth them that their apparel should not be outward, as with broidered hair, and gold put about, or in putting on of ornaments; but that the hid man of the heart should be uncorrupt, with a meek and quiet spirit, which is before God a thing much set by. If therefore we would show our obedience to our great Lord and master, we must not conform our selves to the fashions of the world, by wearing such costly apparel, and glorious or garish habits, as beseem not our place and calling. But alas such is the vanity of the times, that people stick not to come into the public congregation, where out of God's word this pride and excess is condemned, with their broidered, curled and frizled hair; gold, silks, veluets, and excessive bravery, as though they would openly profess their disconformity with the Scriptures, and rebellious disobedience against God, in doing that which he forbiddeth before his face, and even in that very time when by his word he doth condemn it: as if they should plainly say, I will not forsake the fashion of the world, though it be never so much or oft forbidden. Which as it is a great offense among our selves, so doth it scandalize pagans, infidels and worldlings much more, and as a stumbling block in the way hinders them from the profession of our religion, when as they hear our doctrine, and see our practice; observe that the Scriptures which we profess to believe, and propound as the rule, according to which we frame our lives, condemn and forbid this vanity, and we even when we hear them read, use that excessive bravery, which the heathens themselves would never tolerate.
Secondly, if we would cal to mind the first original of apparel, we should have little cause to affect bravery, or to wax proud of gay clothing; for had our first parents continued in the state of innocence, they should have remained glorious in themselves, and not have needed any apparel; but having transgressed God's commandment they saw their nakedness, and being ashamed of their deformities, they sought to hide themselves, and to cover their shame by the help of garments. In which respect what is our apparel but a daily monitour, to call our sins and shame to memory? What is it but a Lazers cloth, cast over our filthy sores of sin, that we may not become loathsome through our deformities to our selves and others? and consequently what do they which vaunt themselves in this vanity, but like the thief, who being adjudged to wear an haltar in perpetual remembrance of his foul crimes, doth make him one of silk, or gold twist, and seeing it to make a glittering show, doth wax proud of that which should rather humble him, as being a continual testimony of his sin and shame? so they wax proud of that which is the ensign of their sin and misery, and convert the habits which were given us to hide our sins, into sin it self. Again, if we consider the use of apparel in the first institution, which was not only (as I have said) to cover our nakedness and hide our filthiness; but also to preserve our bodies from the injuries of the weather, we shall find little cause which may move us to affect or delight our selves in this superfluous bravery. For this enmity between us and the creatures which makes us need these armors of defense, puts us in mind of the cause thereof, which was our enmity with God by reason of our sin: these covers to hide us, argue to our shame, that there is something under them which needs covering; and these plasters, though they be of silk or velvet, show that under them are some loathsome sores, which being seen would disgrace and shame us. In all which respects the most glorious garments bring with them cause of blushing rather then of boasting; for before man sinned he was glorious in his natural beauty; and a garment to him would have been but as a cloud to the sun, which doth not grace it but hide his brightness. Neither would these ornaments have more adorned him then a silken case a sweet rose; but when his beauty was by sin blemished, then, like the withered rose reserved in a bag of silk, he was driven to seek for ornaments, and to supply natural defects with the help of art. So that he who is proud of these poor supplies, is like unto him who being blind glorieth in silver eyes; or unto a lame man, who having lost his leg, boasteth and braggeth of a gilded stump, which was not given him for glory and ostentation, but as a poor support to hold him up, and as a sorry help to relieve his misery. And this the Lord plainly intimated in those first garments which he gave our great progenitors; for howsoever he could as easily have provided apparel of silk, or velvet, curiously imbroydered with gold and silver, as of any meaner stuffs; yet he clothed them with beasts skins, which were only fit for those uses of hiding their nakedness, and defending them from the weather, and served rather to humble then to puff them up with pride, not only by putting thē in mind of their brutish condition, but also of their frailty and mortality, seeing the creatures for their sakes were already subject to death and vanity.
Thirdly, let us consider, that howsoever it may be seem worldlings to iet it out daily in their gorgeous attire, because they have nothing to glory in but these outward things; and also have their proud habits suiting with their proud hearts, and the rest of their outward carriage and behavior, yet it much misbeseemeth Christians herein to fashion themselves to the custom of the world; for their chief ornaments are not outward and carnal, but inward and spiritual, when as they are decked with God's sanctifying graces; they are most glorious when they are most humble, and what hath humility to do with the ensigns of pride? they are best adorned with modesty and chastity, which outwardly show themselves in sober and grave attire; and therefore what have they to do with fantastical fashions, and the wanton and light habits of lascivious and filthy harlots? they come nearest the truth of their profession, when as following the rule of the Scriptures, they put on the habit of holiness, and array themselves in comely apparel, with shamefastness and modesty, and are adorned with good works, as it becometh those that profess the fear of God: why therefore should their practice give the lie to their profession, by accustoming themselves to wear gorgeous and gay garments, which harlots use as snares to set out their beauty to the sale, and to entice vain persons to folly and filthiness? Why will Christian women seem such as they would be loath to be; and having nothing to sell, why do they hang out signs to invite customers? Finally, seeing in our Baptism we have renounced the world with the vanities and lusts thereof, why should we in our apparel show our selves as vain as the vainest, or having cast these lusts out of our hearts, as it were the chief city, why do we suffer them to rest upon our backs, as in the suburbs, where they are ready every day to make a reentrie, and to bring with them all vice and vanity? Again, let us remember, that if our Savior Christ would not have us, who profess our selves children of our heavenly father, to take any care for food and raiment, but to rest our selves upon his all-sufficient providence; how much less would he have us to trouble our brains about curious and costly ornaments? how far would he have us from spending our time & study about variety of colors, in broydery, jewels, dying and curling of hair, painting, periwigs, and such like vanities? Finally, seeing we profess our selves pilgrims on earth; why should we go like, not only citizens, but courtiers of the world? and seeing we say that we are traveling towards our heavenly country; why do we load not so much our bodies, as our minds, with the intolerable weight and heavy care of variety and superfluity of suits, made more massy and burthensome with gold, silver, and precious jewels; all which before we come to our journeys end, we must leave behind us, if at least we do not make the poor our porters to bear them for us.
Fourthly, that we may be weaned from this vanity of costly and gorgeous apparel; let us consider that it is of no worth and excellency: for the most rich clothes do not better the body that wears them; much less the mind that takes care to provide them; but as it is unto this the bellows of pride, so unto the other an unprofitable burden; and were it not for opinion and affection which lightens the load; what less weight and cumber is there in a chain of gold, then in a chain of iron? what less trouble to have the fingers loaded with gold rings set with pointed diamonds, then to wear upon them rings of brass set with flint or small peebles? seeing the price doth not lighten the burden, but only a deceived and false conceit? Again, what excellency or worth is there in the richest silks, and finest clothes, the matter of the one being the excrement of crawling worms, the other the fleece of the silly sheep? both which within a short time wear out to rags, or with untimely decay may be consumed with moathes and silly vermin; and what excellency is in that, which as worms breed, so worms destroy? And of what worth is that to be valued which man borroweth from beasts and creeping things, which are creatures far inferior unto himself? A noble man much scorneth to borrow clothes of a mean yeoman; or being by present need constrained to be thus beholding, he would rather be ashamed then glory in it; although these both are creatures of the same kind, made by the same workman, and cast out of the same mold, and yet man borroweth ornaments from all the inferior creatures; from one his fleece, from another his skin, from this his light feathers, from that his teeth and solid bones, from worms their intrailes, from cats their excrements, from the sands his stones, from the earth his gold; and when with the crow he hath made himself gay with these borrowed feathers, he glorieth and vaunteth himself in his own worth, as though they grew all upon his own back; and that nature and not art, had put this difference between him and others.
Let not therefore any who profess christianity much affect these trifling vanities, or having them, glory in these base toys, unto which beasts, birds, and silly worms have the first title and most natural interest, whereas man only cometh by them as it were by conquest, violence and force of arms. With all which ornaments when men or women have with great cost and labor decked themselves, yet shall they find small excellency in them, seeing herein they are matched by many, & exceeded by some; and that not those only of the noblest rank, but also such as are of mean and base condition; as players, dancers, harlots, who adorn themselves with as glorious apparel as the best, that ravishing the minds, and dazzling the eyes of their beholders, they may allure them to offer to this idol of beauty and glory, the sacrifice of fools, and to become contributors towards their maintenance in these lawless courses. Yea not only are they herein matched by men, but also with their horses, whom usually they adorn with gold, velvet, and imbroiderie; and so cause them to communicate with them in an equal share of this glory and bravery; and what excellency is in that, wherein man is not privileged above the brutish creatures? To this purpose one of the ancients speaketh fitly: Wilt thou (saith he) that we examine their course which equally clothe their horses and wives with golden ornaments? for besides other things, this privilege riches have, to make men fools. They communicate the same honor to their horses and their wives, one kind of ornament-belongeth to them both; and by the same things, they desire to make their wives glorious and famous, wherewith they adorn their coaches, curtains and coverings: yea herein men are not only equal with the beasts, but also inferior to the senseless creatures; for when they are in all their royalty and bravery, they are not to be compared (as our Savior Christ speaketh) with the lilies and flowers of the field; and who would think that any part of man's excellency, who was created after God's image, wherein these inferior creatures do so far exceed him?
Fifthly, to this worthless vanity and want of excellency, let us add their inutility and want of profit; for howsoever worldly men procure them with great cost and labor, as if their chief happiness consisted in them; yet they do them no good, nor make them a whit the better when they are adorned with them. For howsoever purple and scarlet, silver and gold, silks and veluets have in them some beauty and glory, yet they do keep it to themselves, and do not communicate it to those that wear it; and therefore seeing the glory which cometh by the putting on of the apparel, vanisheth away when it is put off, without leaving any sign behind; it hereby appeareth, that it is the glory of the vesture and not of the owner. So that vicious men have little cause to glory in this external and strange beauty, when they have lost their own, the inward virtues of the mind. As therefore no man judgeth a horse the better which is set out to sale, because he hath a velvet footcloth, or golden trappings, yea rather suspecting this bravery, he vncouereth him of them all, and looketh upon him in his natural beauty: so neither is a man to be esteemed better for his glorious ornaments, but laying these aside, we are to value him according to the inward beauty of his mind; for if that which is outwardly seen of man, is not man, but the soul, unto which his body is but the case or cover; how much less are we to esteem gay apparel any part of man's excellency and goodness, seeing it is but a mere accident, which may easily be put on, and with more ease laid aside?
But this unprofitableness will better appear if we consider that this glorious apparel doth not advance those ends for which it is used: for first, whereas it is put on as an ornament to commend us, it is manifest that it faileth herein; for (as one saith) he who thinks that gold adorns him, must acknowledge himself inferior to that whereby he is adorned; and being inferior, he is no more a master of it but a servant: now what is more absurd then for a man to acknowledge himself inferior, and less comely and beautiful then this Lydian fragment? Neither in truth doth this gay clothing adorn and commend any in respect of their state and person, body or mind, if it be excessive in it self, or immoderate and too too common in respect of time; for if a man thus go above his calling, instead of making himself commendable by all his cost and labor, he is of some envied, of others skorned; one he provoketh to anger, another to laughter, and all to displeasure and dislike; yea those who bow unto those thus richly adorned and do them reverence, even in the performance of these outward complements, do secretly condemn them in their hearts; censuring them of pride, vanity and wantonness; seeing if they were not wholly possessed of these vices, they would not with so great cost and labor attire themselves above their calling, nor with such fantastical and light fashions deform their bodies. Wherein the just judgment of God threatened against the proud lieth heauilie upon them; for when they think by their cost and bravery to exalt themselves in every ones judgment, and to be commended and approved of all that behold them, the Lord resisting them in their pride, pulleth them down, and maketh them to please none, whereas they intended hereby to please all, for God approveth them not, yea rather he professeth to oppose against them; the virtuous and humble like them not, for hating pride in themselves, they cannot love it in others: those who are as proud as themselves are not hereby pleased; for they who are their superiors disdain that they should match or come near them in bravery; their equals emulate and contend with them who shall exceed other; their inferiors envy and malign them because they cannot be as fine as they, yea themselves are not pleased with themselves, because they never think that they are brave enough, which is the reason that they so often alter their attires and change their fashions, because none can long please them, and give contentment. In a word, they please nobody with their bravery, but only the prince of pride, whose subjects and servants they profess themselves by wearing his badge and livery. So that if a man would honest and commend himself to the judgments of all; it were a much wiser course to fit his apparel according to his place and calling, yea to carry a lower sale then the ship may well bear, abating somewhat of that bravery which his estate may well warrant and maintain; for here also we shall find it most true, that he who exalteth himself shall be cast down, and he who humbleth himself shall be exalted; everyone being ready to add unto his praise, who rather shunneth then seeketh it; and to detract from him, who too much affecteth and eagerlie pursueth credit and commendations.
And as this costly and gorgeous apparel doth not commend the person or state of any; so neither doth it make their body or mind more commendable, whether they be beautiful or deformed, endued with rare virtues, or defiled with foul vices. For if they be beautiful by nature, what need they the help of art, seeing nature it self sufficeth? especially seeing these goodly ornaments do not commend them so much to the sight, as they detract from their praise in the judgment; everyone being ready to attribute a great share of their beauty and comeliness, to their setting forth and gainesse in apparel, imagining that almost any other would be as praise worthy as they, if they were so decked and adorned. In which regard a careless neglect of beauty better pleaseth; and oftentimes not to be adorned is instead of the best ornament. Again, this bravery as little helpeth those who naturally are deformed, seeing it doth not take away their deformities but rather showeth them, when as it inviteth the eyes of all to behold them, and so causeth them to think in their judgments, that so great cost is but ill bestowed. Neither doth it at all profit the mind of man, whether he be endued with virtue, or blemished with vice; for if the glorious beams of virtue do shine in any, the brightness thereof so much excelleth these outward ornaments, that they add no more grace to a man, then a candle light when the sun shineth. Contrariwise if the mind be destitute of virtue, and deformed with vice; this outward decking will little avail to furnish it with the one, or cleanse it from the other. It will not make anymore religious, humble, just, and temperate; yea rather as experience showeth, it bringeth men to the contrary extremes, it doth not abate pride and vain glory, yea rather it increaseth it; it doth not extinguish the heat of lust, but rather doth inflame it; it doth not warm our hearts with charity, nor repel the force of the devils darts, but causeth rather our love to freeze, and endangereth us to Satan's blows; it doth not free us from injustice, raging anger, envy, malice, intemperance, covetousness, ambition and such like vices, but rather giveth occasion and way unto them. In which respect a vicious man adorned with glorious garments, is like a dead corps stuck with flowers; or like a glorious sepulcher, containing in it a putrefied and rotten body, which is tainted thereby with unsavory stench, but can give no beauty or excellency to the dead and corrupted carcase. So that rich attire neither beautifieth nor bettereth either the body or the mind; and therefore those who being destitute of virtue, or of natural beauty do think to adorn and commend themselves by their goodly apparel, fall into the error of the painters boy, who being to paint the fair Helen, and wanting art to set forth her beauty, daubed on gold on her apparel, making her clothes rich, because he could not make her face beautiful.
Secondly, worldlings use these rich ornaments because they would be more admired and respected; the which end also is often frustrate, especially when as by often use they are made ordinary; for gold and silver, silks and veluets, being as common as stuffs, cloth, and freeze, are within a while as little regarded and admired; yea though man could match the sun in glory, yet if with the sun they should daily appear in this bravery, it would work in the beholders no wonder or respect, howsoever at the first sight they were much admired; yea contrariwise because they wast their states, and spend all their livings in maintaining this bravery, and superfluous excess, which was heretofore bestowed, upon charitable uses and good hospitality; therefore the meaner and poorer sort, receiving no relief or comfort from them; detest their pride and envy their bravery. Much wiser therefore was the course held by our forefathers, who having indeed costly attire befitting their callings, did not wear it commonly, but by the seldom use thereof, made it the more to be admired and respected, and howsoever making their garments of the best and most lasting stuffs, they did not need to change them, but wore the same clothes many years together; yet wearing them so seldom, and with such great distance of time coming between; and not glutting either themselves or others with their common use, it was all one, as if at every good time they had changed their suit and fashion. By which wise frugality they were enabled to keep good hospitality, and to perform the works of mercy; whereby as they had comfort to their own consciences; so did they deserve the love and reverence of their inferiors towards them, when as they tasted of their bounty and goodness. Especially they were not driven through their excessive expenses to inhance rents and increase fines, but having sufficient of their own to maintain their port, they were able to afford to their poor tenants their houses and lands at such easy rates, as they might comfortably live under their shelter. Whereby as their loins did bless them, when they enjoyed these benefits from them; so in the time of peace they had so many servants as tenants, ready for all employments; and in time of war so many soldiers, who in all dangers were ready to live and die with them. Whereas now their pride having set rents and fines upon the extremist rack, because nothing sufficeth to maintain their excessive bravery, and having turned hospitality and the works of mercy into richiewels, sumptuous furniture, and gorgeous apparel; their tenants stand upon equal terms with them, seeing their houses and lands being brought to the markethil, they had only a bare pennyworth for their penny; and therefore at their need are unwilling (unless they be forced by oppression) to do them any service, or to stand between them and any danger; so that whereas heretofore gentlemen so employed their wealth, that it served notably for their defense in time of peril; now spending it upon jewels, apparel, plate and furniture, in time of peace it exposeth them to envy, and the danger of thieves, and in time of war to the common spoil.
And thus have I shown the unprofitableness of costly and gay apparel: which if it be not sufficient to wean our hearts from it, let us further consider that it is not only empty of profit, but also full of evil, both in respect of sin and punishment; for it is every way sinful as being sin in it self, the cause and also the effect of sin. Concerning the first, they who exceed in this excessive bravery offend first against the majesty of God himself, not only by transgressing his commandment, whereby he hath forbidden it, and by neglecting his worship and service, because their whole time almost is taken up either in caring for, providing, or putting on their ornaments; and thereby either want time on God's sabbaths to come to his public service, or else rush into his presence without all due preparation; but also through the gross abuse of his creatures and good blessings bestowed upon them. For they were not made stewards of these rich talents, that they should bestow them in excess and vanity: but that with the surplussage of their wealth they should relieve their poor brethren, and perform the works of charity and mercy, which either respect the good of the Church or common-wealth. And therefore fearful will their account be at the day of judgment; when as it will not excuse their neglecting the poor members of Christ, to say they could spare nothing from these uses, because all was too little to maintain their bravery and excessive cost in apparel; nor yet that their riches and revenues was great, and therefore they might well adorn themselves in gorgeous attire; seeing their wealth was not given them, that they should wast it in superfluities, but that they should bestow it in relieving the poor's necessities, in which respect this excuse of abundance will be no better, then if a man should cause his garments to be made far too large and long for his stature, and excuse himself by this, that he had too much stuff: for as it is absurd and ridiculous, to make the garment not after the measure of the body, but the quantity of the piece out of which it is cut: so is it no less absurd to wast a man's substance in such costly apparel, as is above his calling, and not fitting to his state and condition, because he hath abundance of wealth lying by him.
Secondly, herein they sin against themselves: first, by neglecting their soul, which is their most excellent part, whilst their whole care and pains is taken up in adorning of their bodies; for too much care of the body plainly argueth, the too little care of the soul; richnes in apparel, poverty in virtue; outward ornaments, inward deformities, and spiritual nakedness; and (as one saith) Whilest men are clothed with silk and purple, commonly their consciences are ragged and beggarly; whilst they glister with jewels and chains, their manners usually are loathsome and sordidous. In which respect they are not unfitly compared to beeres or coffins; for as they are most adorned, when as they have a dead body in them; so these bodies are most decked with gorgeous attire, when they have in them a soul destitute of virtue and dead in sin. And in the same regard one of the ancients compareth them to the stately temples of Egypt, which had the outward courts, porches, walls and roofs, richly adorned with gold, silver, curious caruing and ingrauing, and with all other stately and gorgeous ornaments; but if a man should go on further into the inmost parts, to see the idol which was there worshipped, instead of some goodly image set out according to the rest of the bravery and pomp; he should find nothing but the base picture, or other resemblance of some cat, crocodile or ugly serpent: for so these women who load themselves with gold, silver, jewels, and costly apparel, if this outward glory be removed, and they more narrowly searched what they have in the inmost temple of their heart, they cannot show unto us God's image shining in his spiritual graces, but rather a man shall find in them crocodiles and serpents, that is, beastly lusts, pride, wantonness, immodesty, and such like impieties. Again, those who affect this costly apparel hurt themselves, whilst by their pride and excessive bravery they lie open to the hatred and envy, the censers and bitter frumps of all that see them. For even those who are sober, grave and humble, when they see those who are inferior unto themselves in place and calling, so far outstrip them in this outward bravery, cannot choose but disdain and scorn it; and others who think themselves as good as they, coming short of them for want of means, or will, so to bestow their cost, do as much envy and hate them. The which showeth the extreme folly of these proud persons; for whereas they might have love and due respect among their neighbors good cheap, they rather choose to purchase hatred, envy, and contempt, at these dear rates. Finally, by this outward bravery they disgrace themselves, and bewray unto every judicious beholder the secret corruptions which lie lurking in their hearts. For when the heart is infected and poisoned with the contagious plague of pride, it tainteth outwardly the whole body with the marks and tokens, which certainly prognosticate death and destruction, without repentance. So if it be corrupted with folly, it discovereth it self in foolish and fantastical fashions; if with prodigal vanity, it appeareth in the outward superfluity; if with lust, it showeth it self in a wanton habit: and finally, if it be an heart soft and effeminate, it will easily be discerned, by soft raiment and wanton delicacy. So that as one saith, this vanity of apparel doth not so much adorn the body, as discover the mind; and as the son of Sirach telleth us, A man's garment, excessive laughter, and gate, plainly declare what person he is. And therefore the Lord reproving Israel saith, that their pride did testify against them to their face, because they did discover it outwardly in their very countenance and gay apparel.
Lastly, by wearing these costly and gorgeous garments they also sin against their neighbors: first, by way of offense, when as by their example they allure and draw them on to imitate their bravery; for such is the pride of man's heart, that he is impatient to be any way inferior to those whom he esteemeth but his equals; and therefore when he seeth his neighbor in costly clothing, fearing lest he should be preferred before him, he inwardly disdaineth, envieth, and vieth with him who shall excel in bravery; whereof it cometh to pass, that this vanity of gay apparel, having infected any corner, doth in a short time like a running canker, spread it self over a whole country. Again, they are scandalous to those who are without, as they hinder and discourage them by their pride and excess from the embracing and professing of their religion, when as in this they can perceive no difference between a professor of religion, and a professed vain person; the children of God, and the children of the devil; those who profess mortification, and they who are worldly and profane. Whereas contrariwise, if they were according to their profession, humble, modest, grave and sober, in their habit and outward carriage, they might move them to a liking of their religion for their virtues sake, who profess it, and in time draw them on to the profession and practice of it. Finally, if in sincerity of heart we profess and practice christianity, and yet be overtaken with this vanity, as we do thereby wrong our selves by impairing our good name; so by seeming that we are not, we give occasion to wicked worldlings of falling into sin, whilst for this •• firmitie they are ready to blaspheme God's truth, which we profess, and censure and condemn us for hypocrites and wicked persons, who are as proud, wanton and lascivious as any other. Which suspicions we ought to shun by avoiding these outward appearances of evil; for if my heart be clean and upright in it self, why should I give occasion to have it spotted and blemished in another's conceit and estimation? Why should wantons and lascivious persons have any hope of finding that in me which I abhor? Why doth not my habit proclaim the affection of my heart, lest impudency should be encouraged to taint it, by infusing the poison of lust and wantonness by my ears? Why should I not professing charity seek rather to edify then destroy my neighbor; and being a soldier of Christ why should I not put on mine own armor, badge and livery, and manfully profess open enmity against the world and wordly vanities?
That therefore will not serve their turn which professors of religion usually say for their excuse; that whatsoever men may think of them when they see their bravery and vanity, yet they have clear consciences towards God; though their apparel be garish and wanton, yet their minds are humble and chaste; and though they fashion themselves according to the world, and do after the custom of the most, yet they are not of the world, nor approve of worldly vanities, but could find in their hearts, if others would accompany them, to lay all these proud clothes and wanton fashions aside; whereas now they are carried away with the stream of time, and are overruled even against their own minds by the tyranny of evil custom. For we are bound to labor with the Apostle to have a clear conscience before God, and before men; we ought to conform not only our hearts, but also our outward habits unto the obedience of God's law and revealed will; and so to perform the duties of the inner man towards God, as that we ought also to have special care, that our outward carriage be not scandalous to our neighbors. We must procure honest things, not only before the Lord, but also before all men, as the Apostle enjoineth us. We who profess christianity, are as the light of •• e world, and as a city set upon an hill; and therefore our endeavor should be to shine before others in all holiness of conversation; neither is it enough for us to have light in our selves, but we should also have our lights so to shine before men, that our heavenly father may be glorified, & our brethren edified in the holy faith. We must not only be good, sober, humble and chaste for our own sakes, but we must also appear so, for the good of others. And the Christian must have his head and heart so full of the sweet oil of God's sanctifying graces, that they must also overflow even to his garments and skirts of his clothing; that by these precious odors, not only himself may be comforted, but others also may be refreshed by the perfume of his holy example▪ Neither ought they to use vain fashions, and excessive costliness in their apparel, because it is the common custom of the times; seeing we have an express commandment, that we should not follow a multitude in that which is evil, nor conform our selves to the fashions of the world; but be outwardly changed by the inward renewing of our minds. We must not stay our reformation of apparel till we may carry it with most voices, nor expect a parliament to take away these abuses; not laying them aside till we have the whole country to bear us company; but the law of God's spirit ruling in our hearts, must make us herein to be a law unto our selves, seeking the reformation of that which is amiss, though none would accompany us in well doing: for if so be worldlings and vain persons be bold on the behalf of their master Satan, to bring into common use costly attire, and strange and wanton fashions, whereby they poison and corrupt all that are near unto them by their ill example: why should not we who profess the name of Christ, show the like or greater boldness in a better cause, obeying our Lord and master, and laboring by our modest, grave and sober apparel, to move others to imitate us, and reform their vanity, and excessive bravery, by our good example? Which if in these times Christians would begin, there is great hope that their endeavor would have good succes; not only because many would be drawn for conscience sake to follow their practice; but also because the most being almost cloyed with the common use of bravery, and all quite tired with the excessive charge which goeth to the maintaining of this costly apparel; do inwardly desire a reformation, so it might be general, and could be content to wear more modest, sober, and frugal attire, if the rest of their neighbors would bear them company.
But here the weaker sex doth further object, that either they must offend others by putting on this rich and vain apparel, or their husbands by laying it aside; who unless they adorn themselves, will either be displeased with them, or at least take no delight in them; and better it were to offend strangers by excess, then those who are so near and dear unto them, by not setting themselves forth in such apparel as best pleaseth them. To which I answer, that if any have such husbands, delighted with folly and vanity, their wives have in this kind greater liberty then other women, because smaller inconveniences are to be undergone, that greater may be avoided: but let such under color of liberty beware of licentiousness, and under show of pleasing their husbands, let them take heed that they do not displease God, wound their own consciences, and offend their brethren, by wearing such costly or garish apparel, as is either above their particular state and calling; or not beseeming their general calling of christianity. For howsoever they ought to please their husbands rather then strangers, yet they must labor more to please God thē them both, yea even strangers too in that which is good, rather then their husbands in that which is wicked and unlawful. But further I admonish them to take heed lest this be a mere pretence and false excuse, and that they do not by this bravery study to please their husbands, but rather their own proud humor, yea even strangers themselves, whilst they affect by this bravery their esteem and commendations. For if they angled only for their husbands love, they would cast this bait of bravery before his eyes alone, more carefully adorning themselves at home whilst they are in his presence, then when they go abroad into other company: whereas they follow the contrary practice, curiously decking themselves when they are to go forth into the company of strangers, and putting all off again when they come home and return unto their husbands. Finally, let such know that if at all they are constrained to seek to please them by these vain ornaments, it is for the most part for want of better things, whereby they should be commended. For if in their behavior and conversation they were religious, wise, modest, grave and sober, and towards their husbands meek, humble, loving, and respective, they would by these virtues and duties please them better, if they have any religion, conscience, or true wisdom, then by wearing the gayest ornaments; or if they be yet strangers to the grace of God, they may through his blessing win them (as the Apostle telleth us) to the profession and practice of religion, by this their holy and virtuous conversation.
And thus it appeareth that the wearing of costly and gay apparel, unfitting our state and calling, is it self a sin. It followeth that I also show that it is both the cause and effect of other sins much greater then it self. And first, it is the cause of many sins, which men usually commit, both against themselves, and against their neighbors, in both which regards this excessive bravery is a fruitful mother of much wickedness. It is the cause of lust and uncleanness both in themselves that wear it, as it doth effeminate the mind and softeneth the heart, making it vain and wanton, and so ready to receive any impression of lust; as also in others, as it doth encourage them to give the assault to chastity, with hope of obtaining victory, when as these ensigns of wantons being displayed, do promise a yielding at the first encounter. It is also the cause of much pride; for as pride first breedeth bravery, so no sooner is it borne, but presently it nourisheth the mother that bred it, making men in these gay habits to think better of themselves then when they are more meanly attired, and to contemn others as base, who are not decked in such rich attire. It causeth men, and much more women to misspend their time, whilst they consume a great part of their life, either in casting with themselves how they may be most brave, and what fashion will best become them; or in putting their purposes in execution, whilst they spend the greatest part of the morning in prancking and trimming of their bodies; or finally, in contriving their plots, and using the means for the upholding and maintaining of their excess. Whereby it cometh to pass, that they have little or no time to adorn their souls with God's saving graces, knowledge, faith, charity and the rest, but remain ignorant, impenitent, secure, and full of infidelity; neither yet to perform the public duties of God's service, nor their own private devotions, (for they dress themselves by the hour, and pray by minuts) nor finally the duties of their particular callings in their houses and families. For whereas the calling of the womankind tieth them to keep the chief part of their residence at home, imitating the snail which carrieth her house upon her back; contrariwise having spent a great part of the day in dressing of themselves in their rich and costly attire, they have now no power to stay at home, but needs they must go abroad to show their bravery, as thinking their costly apparel and vain fashions not worth the wearing, unless they might be seen often, and much admired. And to say truth, such are as well abroad as at home, seeing by their habit they have made themselves unfit for any huswifely duty; for neither may they come near those places which require their chief residence, for soiling of their clothes, neither are they able to stir themselves more then images, for the performing of any business. Yea to that height of pride is the world come, that every petty gentlewoman skorneth to be seen in any such husewifelie employments, whereas in ancient times, princes and queenes thought it their chief glory, as we may see in the example of Solomon's mother.
And as this pride of apparel is a cause of much sin in respect of themselves that use it; so also in regard of others, whether we respect private persons or the whole common-wealth. For what greater cause I pray you is there of bribing and extorsion, fraud and cousonage, oppressing of the poor by cruel landlords, whilst vnmeasurablie they increase their fines and inhance their rents, yea of wrongs and injuries, rapine and violence, theft and sacrilege, then this exces in costly apparel, men being resolved to run any desperate and wicked course, rather then they will want means to maintain this pride. Neither doth this exces in apparel bring less mischief to the whole common-wealth then to private persons. For first, it overthroweth all order of civil society, whilst there is in the outward habit no distinction of degrees; but the superior and inferior, the master and the servant, the maid and mistrisse, the nobleman and gentleman, and the gentleman and farmer go all alike; so as by the outward habit they cannot possibly be discerned the one from the other. Again, it is the chief cause of the decay of good hospitality, which is a principal pillar that upholdeth the common-wealth, as being the means to preserve love and neighborly friendship among the richer sort, and to give relief to the poor, who stand in need of help. For whereas there was much bestowed this way by our ancestors, whilst they contented themselves with mean attire; now they who succeed them, although they have doubled and redoubled their fines and rents, cannot keep open doors, but are fain to leave their countries, and to lurk in corners of great cities to save charges in housekeeping, being not able with all their means to maintain half their forefathers family, because all which they can rake and scrape together, is much too little to maintain their bravery in apparel. Finally, there is no cause equal to this, of impoverishing the common-wealth, of causing dearth and scarcity of all things necessary; and consequently of bringing the whole communaltie to want and misery. For to maintain this excess in apparel, landlords are fain to rack their rents; and the tenant being not able with all his labor poorly to maintain his charge, and pay his rent, is constrained to raise the prices of all his country commodities to a double rate. Artificers and tradesmen are likewise forced to increase the prices of their work and wares, being not otherwise able to maintain their families; and none smart so much as the poorer sort, who being destitute of means, have no intercourse of dealing with the rest, nor cannot (like the other) heal their own wound by biting of their fellow; or being not able having done their work to forbear the sale, are for the sustaining of their present necessity fain to part with their wares at such easy rates as the buyers please to give them. Finally, nothing doth more impoverish the common-wealth then this excessive bravery, seeing our monies and chief commodities, which are of much better use, are daily transported into other countries, we having in lieu thereof nothing but costly stuffs, silks and veluets, gold and silver laces, and such like toys and vanities, which within a few months wearing come to rags, not worth the taking up if a man should find them in the streets. In which respect this pride of apparel endamageth the land more then any other wasteful expenses; for howsoever much cost is superfluously bestowed on sumptuous buildings, plate, and excess in diet; yet here the riches of the common-wealth continue still amongst us, and do but only change their master, and that commonly a richer for a poorer: whereas this apparel is the cause why our chief riches and treasures are usually transported into other countries, and in the mean time our own commodities are vilified and lightly esteemed, and the poor people want employment, or at least a sufficient reward for their great labor. To say nothing of the durable continuance of houses and plate: whereas these gay clothes every year, yea (in our times) almost every quarter, must be new either in themselves, or at least in their fashion, & so bring a continual & heavy charge to all that use them. In which regard though religion & conscience should not prevail with us; yet me thinks civil policy, and love of our country and common welfare, should persuade us to loath and lay aside this pride and bravery.
And thus it appeareth that this rich and costly attire is the cause of many evils. Now to the end that we may plainly see, that it hath near alliance to all kinds of wickedness, we are further to consider that it is also the effect and fruit of sin, namely, of pride and self-love, which work in men a desire to seem excellent, and in all things to exceed other men; howsoever oftentimes they fail of their end, for as much as others being as proud as they, vie and contend with them for this preeminence. Nevertheless though they miss the mark, yet do they continually aim and shoot at it, propounding this as the main end of all their bravery and excessive cost, that they may excel and put down others. And thus some adorn themselves that they may seem more beautiful; some that they may be thought more noble and better descended, & some that they may be reputed more wealthy, & of better estate then the rest of their neighbors. And as hereby they labor to advance themselves into the highest seat of men's hearts, and seek to be greatly esteemed, and much admired of all that look upon them; so by the same means they aspire to have the precedence before others, the upper hand and highest places in all meetings, not because these things have any worth in themselves, or merit the least part of their cost and labor, by any true good which they impart unto them; but because their pride affecteth them, as signs which argue their excellency, and as means to make them more respected then other men. So that this gay apparel is (as one truly calleth it) the very ensign of pride, and nest of luxury; for take away beholders and admirers, priority in estimation and prececence in place, and there would need no statute of restraint to prohibit this excess.
Finally, as this excessive bravery in apparel is every way evil in respect of sin; so also it is evil in regard of punishment: for first, thereby the mind is exceedingly molested and troubled, not only in inventing fashions, and in studying how the body may be most beautified and adorned; but also in laying plots and contriving means to maintain this bravery. For men bestowing excessive cost above their means about this vanity, are forced to run into debt which is the very bane of a quiet mind, and to borrow moneys upon usury, or to take up their stuffs at worse rates, which by reason of the increase of the price, and decrease of their ability, they are commonly worse able to repay at the time appointed, then when they took it upon credit; and therefore they are forced to try & tire all their friends, to change often their creditors, borrowing of one to pay unto another, to receive proud repulses, even of those whose lending is their living; to endure upon every default of payment hard words, and bitter menacings; yea oftentimes suites, arrests, imprisonment, and many such like miseries: for as the wise man saith, those that borrow lose their liberty, and become thrals and vassals to those who lend unto them. By all which courses not only the mind is exceedingly tormented, as being continually upon the rack of passion; rejoicing when they have borrowed, sorrowing when they are to pay, fretting when they receive repulses and disgraces, and fearing when as through default of payment they have hazarded their state by fines and forfaitures, or their persons, when as they go daily in danger to be arrested and imprisoned; but also their state is utterly ruined, for their ordinary rents and revenues not being sufficient to maintain this pride and prodigal excess, they are after much shuffling and tumbling among their c • editors, forced to sell some part of their lands to pay their debts; foolishly imagining that they may hereafter (it may be when their charge increaseth) live upon a part, whom the whole before could not suffice: of which vain hope when as they fail, they (being still resolved to abate nothing of their bravery) are constrained to send one part of their reuenew after another, til within a while the whole estate is ruined & brought to nothing. When as being pinched with want & misery, they are glad of cloth & freeze, who before skorned silks and veluets, unless they were cut and mangled, printed, and laced, as best fitted their vain fantasie: and to become loathsome & unwelcome guests at other men's tables; who, before pride had shut them out of their own houses, were able to give liberal entertainment unto others. To say nothing of those who end their days in prison, and lie in holes and dungeons: wanting meat to sustain their pinching hunger, and homely clothes to cover their nakedness, the which notwithstanding is the case of many, as the coūters and iayles in all places can bear me witness. And as hereby they disquiet their minds & ruin their temporal estats, so do they bring upon themselves for their pride, God's heavy punishments, and fearful malediction; for the Lord by his prophet threateneth, that the high look of man shall be humbled, and his loftiness abased, and that the day of his visitation shall fall out most heavy to the proud & haughty, and upon all that is exalted, that it may be made low. And more particularly he denounceth misery, poverty and destruction against the daughters of Zion, because being haughty in their harts, they exceeded in this wanton and costly attire, and threateneth that in • he day of his vengeance he will visit the princes and the kings children, for their vain fashions, and strange apparel.
Seeing therefore this costly and gorgeous apparel, is forbidden in the Scriptures, and is the badge and remembrance of our sin and shame: seeing it misbeseemeth those who profess Christianity, to affect or use it, much more to dote and set their hearts upon it, because it is in it self vain and void of excellency, and unto them not only unprofitable, but every way evil, both in respect of sin and punishment; let us labor to wean our hearts and affections from this worthless and wicked vanity, that we may place and fixe them upon much more excellent and precious ornaments; striving and indeauouring to adorn our selves with the sanctifying and saving graces of God's Spirit, which will not only serve for garments to hide and cover our spiritual nakedness, wherewith being clothed, we shall appear beautiful and glorious in the sight of God, and all his holy Saints and Angels; but also for armor of proof, to defend and preserve us from all the furious assaults of our spiritual enemies: and as the Apostle exhorteth us, let us above all things labor to decke our souls with humility, and with the wedding garment of faith, and a good conscience; and put on Jesus Christ, that being clothed with his righteousness and obedience, we may be accepted of God in his beloved; and so shall we, when we have finished our course with much joy and peace, have those long white robes of glory, and eternal happiness bestowed upon us in the day of God's appearing, and as fit guests of the bridal chamber, follow the Lamb whither soever he goeth.
CHAP. XVI.
Of the vanity of worldly pleasures.
ANd thus have I shown the vanity of riches, in the special kinds thereof. Now it followeth in the last place that we examine worldly pleasures, to see if we can find anymore worth and excellency in them, then in the other: where upon the trial we shall find, that howsoever they may be preferred before honors and riches, as being the end of them both: for therefore do men affect honors, because they delight and please them, and riches because they would enjoy them, and rejoice in their fruition, as also because they are much more free from trouble, and full of sweetness; whereof it is that the wise Solomon, who had experience of them all, concludeth, that among worldly things there is nothing better, then that a man should rejoice in his affairs, because that is his portion: and that there is no profit to man, but that he eat and drink, and delight his soul with the profit of his labor: yet nevertheless if we compare them with the spiritual joy of a Christian in this life, or the heavenly joys in the life to come, they are to be esteemed vain and of no value, and to be contemned as being altogether worthless and void of excellency. For howsoever Solomon comparing them with other worldly things, doth give them the preeminence; yet considering them in their own nature, joined with our use, he condemneth them as vain and unprofitable, in respect of any sound good, or true happiness which they bring unto us. I said in my heart (saith he) go to now, I will prove thee with joy, therefore take thou pleasure in pleasant things: and behold this also is vanity. I said of laughter, thou art mad: and of joy, what is that thou doest? And afterwards he saith, that he sought for joy and contentment, in stately buildings, fruitful vineyards, pleasant gardens and orchards, sweet and delightful music, and in all other worldly pleasures which his heart could think of; but in conclusion found, that there was nothing in them all, but mere vanity, and which is worse, vexation of spirit.
But how vain and void of excellency these worldly pleasures are, it may hereby appear, in that if we take them at the best, they are but of a mean, inferior and indifferent nature; whose goodness chiefly consisteth in their mediocrity and measure, rather then in the pleasures themselves; which measure being exceeded, they become evil and loathsome, as we may see in the exceesse of eating, drinking, playing and the rest. Now how base and mean is that good to be esteemed, whose abstemious use is better then full fruition? and whose limites measure is more commendable, then plenty and abundance? yea how void of excellency, and near unto naught is that to be accounted, which becometh evil by increasing, and when it hath greatness, loseth goodness? And hence it is, that the Lord, whose most wise judgment is the true balance, that discerneth solid good, from light vanity, esteeming these worldly pleasures, as vain and worthless trifles, carelessly casteth them in common among all, and suffereth the bad as well as the good, his enemies as well as his friends to communicate in them: yea seeing that the wicked set their hearts upon them, and love them much better then their Creator; and his own children, being too carnally licorous, are ready to surfeit upon these sweet meats of worldly delights; having scattered them in common among all, in his just judgment to the one, he leaveth them to their own liberty, and letteth them gather their fill; and in his rich mercy to the other, he holdeth them back, when they run after them with too eager an appetite, and suffereth them to feed upon them but sparingly, and in small quantity, and because being tainted with the fall of our first parents, as they still retain some goodness of their creation, so there is infused into them a malignant quality, which filleth those who too much feed upon them, with the gross and dangerous humors of corruption: therefore the Lord the wise Physician, either restraineth his patients, whom he intendeth to cure, from their use, or if yielding so much to their appetite, he suffereth them to feed upon them; he doth so correct and qualify them with the cordial preservatives of his grace, that they do not hurt them; or if the gross humors of sin breed in them by this voluptuous diet, he purgeth them away with the bitter potions of troubles and afflictions. So that the wicked have a greater portion in these worldly delights then God's dearest children; yea and much more carnal pleasure in their fruition, because in the security of their hearts they enjoy them, letting the rains loose to their licentious will, and suffering their appetites to take their fill, until even they glut themselves with these delights, and be made drunk with abundance of pleasure: whereas the children of God dare only taste of these bewitching cups, or if being allured with the sweetness, they take a more deep draught, they find them bitter in digestion, for not only do they find much trouble in the very fruition of their pleasures, whilst they are fain to watch with great care and vigilancy over their hearts, that they do not surfeit of these delights, by exceeding just measure, lest in pleasing themselves they displease God; but finding that they are faulty and overtaken, they have their sweet pleasures sowrely sauced, with present smiting of the heart, and checks of conscience, and afterwards when the delight is vanished, it leaveth behind it bitter sorrow and repentance: whereby it appeareth that the children of the world have in all respects a greater share in these carnal pleasures, then the children of God: and therefore our Savior Christ plainly telleth his Disciples, that they should weep and lament, when as wicked worldlings should rejoice, and solace themselves in their delights: the which also the experience of all times hath plainly proved: for David was afflicted and persecuted, when his wicked enemies wallowed in their delights, and through their dainty fare, ease and pleasure, had their eyes swollen with fatness; so the false Prophets fare daintily at Iesabels table, whilst poor Elias is fed by the ravens, and glad of any scraps: proud Herod delighteth himself with his feasts and revels, whilst holy John the Baptist lieth in prison, expecting death; and the rich Glutton goeth gorgeously and fareth deliciously every day, whilst poor Lazarus is covered with sores instead of clothes; and being famished with hunger cannot have the crumbs of his table, or the least part of his needless superfluities. By all which it appeareth that these worldly pleasures are of little worth, seeing the Lord doth so plentifully bestow them upon those who are most unworthy; and that they have little goodness in them; because with a sparing hand he imparteth them unto the good, and suffereth those who are void of goodness to be glutted with them.
But how vain and worthless these worldly pleasures are, it may further appear, in that the Lord more freely, and in greater measure bestoweth them upon the brutish creatures, then upon those who are reasonable; implying thereby that they are so base and contemptible, that they are fitter for beasts then for men. And this may easily appear, if we consider that the brute creatures have full freedom in the use of their delights, having no law to limit them but their own appetite, and consequently are privileged in their pleasures from all sin, guilt and punishment; whereas man is limited by the law, so as he dare not do what he list, but is pulled back with fear when his appetite most draweth him on, being subject to punishment when in his delights he exceedeth due measure. Or if he desperately go on, he hath all his mirth marred with the pangs of an accusing conscience, and loseth much of his present delight, through fear and expectation of future punishment. Again, they are so guided by instinct of nature, and have their appetite so fully conformable to it direction, that they take delight in those pleasures, which are unto them most good and profitable; they joy in that food which is most fit for their nourishment, and take pleasure in no more then will do them good; they satisfy in seasonable time their natural lusts, and enjoy their sports when it best pleaseth them; they do not compass their pleasures by fraud or injury offered to those of their own kind, nor enjoy them envying, or being envied; their pleasures are free from shame, because they are free from sin, and have not like men their delights damped with lookers on. They have more strength and health then men to enjoy their pleasures, and their appetite is no more strong to desire these sweet delights then their stomach to digest them; they have no crudities in concoction nor superfluity of ill humors through bad digestion; or if they have, they can easily cure themselves with their known physic, and never need the apothecaries loathsome drugs. Finally, they securely enjoy their pleasures without fear of losing them; and when the object of their delight is taken away, they have no ca • king care in seeking it, or grief for losing it. By all which it appeareth that the brutish creatures have many privileges in their pleasures more then men; and therefore far be it from us to set our hearts upon these vanities, as though they were of great worth and excellency, seeing the very beasts herein excel and go before us: for (as one saith) if this were man's chief good to enjoy pleasures, in vain was reason and wisdom bestowed upon him, seeing he might more easily and perfectly attain unto and enjoy them, if he had only the guide of sense and sonsuall appetite, like the brutish creatures.
Lastly, howsoever these worldly pleasures be vain and worthless in themselves, yet they become more base and of less value, by reason that we are ready through our corruption to abuse them unto sin; being apt in the midst of our delights to forget God, and neglect his service, to use profane jesting, and wanton communication, intemperance, and excess; and finally to remain in our security and hardness of heart, putting far from us the evil day, and together with it our repentance and conversion unto God: In which regard the wise Solomon saith, that it is better to go into the house of mourning then into the house of feasting; because this is the end of all men: and the living shall lay it to his heart: and that anger is better then laughter, because by a sad look the heart is made better; and finally, that it is a sign of a wise heart, when it frequenteth the house of mourners, and a badge of folly, when it moveth us to haunt the house of mirth. But of this I shall have occasion hereafter to speak more largely; as also of the uncertainty, inutility, and hurtfulness of worldly pleasures, all which prove them most vain and worthless; and therefore it shall suffice in this place to have thus briefly touched them.
Seeing therefore these carnal delights are so vain and void of excellency, let us not like filthy swine, take our chief joy and contentment to wallow our selves in this puddle of worldly pleasures: neither let us like the serpentine brood creep groveling upon our bellies, licking the dust of these earthly and sensual delights; but rather let us seek while we continue here, to take our chief delight in the Lord, in meditating and studying in his word, in doing his will, in our reconciliation and peace with God, in our spiritual joy, grounded upon our assurance and hopeful expectation of our heavenly happiness; and finally in all other God's spiritual favors and graces. For if the heathen man justly taxed such of folly as did seek for pleasure in taverns, rather then in their own houses; and in unlawful sports, rather then in their honest labors; how much more are we to be reproved, if we seek for our joy and delight in voluptuous, carnal, and sinful pleasures, which being vain and momentante, do end in bitterness, and eternal woe and misery, and not in God's love, holy obedience, and all other testimonies of his mercy, and pledges of our own salvation? In which (if our hearts were not too too carnal, savoring only earthly things, and our negligence exceeding great, in making a holy and comfortable use of them) we might take infinite more true delight and comfort in one day, then we have done in all worldly pleasures and vain sports in our whole life. An example whereof we have in the kingly prophet, who had so weaned his affections from the world, and inured them to feed on these spiritual banquets, that feeling their sweetness he could not in comparison thereof relish at all the chief comforts which he found in the world: for so he professeth, that he had more joy of heart when the light of God's countenance shined upon him, then worldly men had, when their wheat and wine did abound; that he desired God's law rather then gold, yea though it were most pure in quality, and much in quantity; and that he found more sweetness in it then in the honey and honey comb. That God's testimonies were his delight and his counselors; that he had taken God's testimonies as his heritage forever, because they were the joy of his heart, and that he rejoiced in God's word, as one that had found a great spoil. And therefore when for his sin he had lost the sense and feeling of this delight and comfort, it was not all the joy and pleasure of a kingdom that would give his mind contentment, but as one robbed and deprived of all his pleasure, he earnestly desireth God to restore it unto him: Make me (saith he) to hear joy and gladness, that the bones which thou hast broken may rejoice: restore me to the joy of thy salvation, and stablish me with thy free Spirit: and elsewhere, he saith, that except God's law had been his delight, he should have perished in his affliction. So it is said, that when the people offered willingly towards the building of the Temple, they rejoiced with great joy. And thus our Savior Christ took such pleasure in doing his Fathers will, that it more delighted him, then to eat his meat when he was an hungered; and his beloved Apostle professeth, that he took no greater joy in anything, then to see the fruits of his Apostleship, and to hear that his sons, whom he had begotten unto God, did walk in his truth. Which examples (if we had the like holy hearts and sanctified affections) we would follow, weaning our selves from delighting in worldly vanities, that we might wholly joy in the Lord, and in these spiritual pleasures; which if we would do, then should we find more comfort in this course, then ever the world could afford unto us; for the Lord would not give us joy with a sparing hand; but as the Prophet speaketh, we should be satisfied with the fatness of his house, and God would cause us to drink out of the rivers of his pleasures: yea then should we be, as he also saith, eternally blessed: for they who delight in the Lord in this life, they shall find in his presence in the life to come, fullness of joy, and pleasures at his right hand for evermore.
CHAP. XVII.
That worldly things do not satisfy, nor bring contentment to those that have them.
ANd thus have I shown the vanity of the world, and of those worldly things which are most admired and affected. Now it followeth that according to my order propounded, I also prove, that by reason of this their vanity, they do not satisfy, or bring contentment to those who most abound with them: for whereas that which is substantially and truly good, filleth and replenisheth the place where it is, these worldly things which are but vain shadows and false resemblances of this goodness, being received into our hearts, though they much cumber the room, yet they do not fill it, but in their greatest plenty, leave the greatest emptiness. They promise indeed when we pursue them, that they will give us contentment when we enjoy them; and (like the harlot in the Proverbs) when they allure us to folly, and to the committing of spiritual fornication, by setting our hearts on them more then God, that we shall take our fill in their love: and those who are ensnared with these enticements, when with all their desires and painful endeavors they pursue these bewitching vanities, they imagine like the foolish builders of Babel, that they shall eternize their name, and climb up even into heaven at their own pleasure; but upon trial they find nothing but trouble and confusion; for these goodly castles of their hopes which the great Magician Satan offered unto them for the wages of there sinful service, as places of sure refuge in all wants and dangers, vanish away when in their greatest need they fly unto them for succor and defense: and these beautiful strumpets, with whose love he hath weaned their harts from God, like shadows vanish, when they come to embrace them; leaving behind them no comfort or contentation. In which respect those who dote upon worldly vanities, and think to satisfy their minds in their fruition, are like unto the hungry man, who dreameth that he eateth, but when he awaketh he is still empty; or to the thirsty man, who dreameth that he drinketh, but arising from his sleep remaineth still athirst, as the Prophet speaketh: or as the Wise man compareth them, they are like unto the grave and destruction, which are never satisfied; and to the horseleaches, which cry, give, give, and are never filled. And as those who being vexed with the disease called the dogs hunger, are always eating, but never sufficed, so as it is more easy to burst their stomachs, then to satisfy their appetite: so howsoever worldly men are still feeding their hopes and desires, with these earthly vanities, yet their minds remain as empty and unsatisfied, as they were whē they first tasted of thē: whereby the vanity and worthlessness of these worldly things plainly appeareth, seeing that is said to be vain, which like a shadow maketh some appearance, but filleth not the place where it is. And as they are vain, so also they are worthless and of no value: For as that is not to be esteemed little, which is enough, because it satisfieth: so contrariwise, that is not to be accounted great, or greatly to be valued, which doth not satisfy the inioyer, but leaveth his desires empty, and his mind full of nothing but vexation and discontentment.
Yea so far are these worldly things frō satisfying them that have them, that they enlarge their desires, & set an▪ edge upon their appetite, serving rather for sauces to sharpen y e stomach, then for substantial food to allay the hunger, and for baits to allure us, rather thē meat to satisfy us: for those who most devour them, do most desire them; like those that are diseased with the dropsy, who being full of water, do most cōplain of drought, & cry out of want, when as they are ready to burst with fullness. And as those who are sick of a burning fever, howsoever in the time of their health they were not much troubled with thirst, being inwardly vexed with the raging burning of their disease, do desire abundance of drink; and having that they longed for, are not satisfied, but the more they drink, the more they thirst, because it is an unnatural heat which causeth this unnatural appetite: so when souls are in health, a little doth content them, but when they are diseased with the burning heat of worldly concupiscence, this unnatural appetite is never satisfied, but the more they have, the more they desire, and the nearer they are to abundance and superfluity, the further they are from contentation; and whereas at first they had some stay of themselves, and some power to moderate their desires, now having given the rains to their concupiscence, it runneth on with headlong violence, and admitteth no restraint: like unto those standing on the top of a steep hill, who howsoever they can easily rule themselves whilst they keep their place, or if they warily creep down by little & slow degrees, yet if they begin once to run, they can make no stay, till with great peril they come headlong to the bottom.
The reasons of this vnsatiablenes are diverse: first and principally it cometh to pass through the just judgment of God, who (seeing worldlings love his gifts better then himself that gave them, and instead of being moved by his bounty to serve him with more alacrity, do commit idolatry with these earthly vanities) doth lay this heavy curse upon them, that they shall not be able to satisfy them or give contentment, yea rather the more they shall feed upon them, the more their hunger shall be increased. And this is that judgment and malediction which the Lord denounceth against the Israelites, for neglecting the duties of his service, that they should eat and not have enough; the which judgment was accordingly inflicted on them, as the Prophet Haggai telleth them: Ye have sown (saith he) much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled; ye clothe ye, but you be not warm; and he that earneth wages, putteth the wages into a broken bag. Another reason may be, that our appetite and the desires of our hearts being spiritual, are in comparison of these earthly things almost infinite, and of such exceeding large extent, that the whole world cannot fill and satisfy them, there being no end or limits set unto them, or at least such as the earth & earthly things cannot afford unto us. The which insatiableness of the heart by the world (one wittily saith) is implied and signified by their diverse figures, for the world is round, and the heart three cornered; and a triangle cannot be filled with a circle. It is therefore the Lord alone that can satisfy this insatiable heart of man; for being created of a spiritual substance, and according to God's image, and that to this end, that it might be a fit temple for his holy spirit, there is nothing less thē God can fill and satisfy it. And therefore that soul which seeketh full contentment in anything saving God, is like those unclean spirits which seek for rest but find none: yea it is not only frustrate of all fruit of it labor, but findeth that which it seeketh not; that is, much disquietness and vexation of spirit. These worldly vanities being unto them like wind to the body which puffeth up, but nourisheth not; tormenteth, but not satisfieth. Whereas on the other side, he in whose heart God lodgeth and dwelleth by his holy spirit, is thoroughly filled, and fully satisfied; and though it should enlarge it desires beyond the bounds of the highest heaven, yet should no part thereof be empty and vnreplenished; for as the Psalmist telleth us, if we delight in the Lord, he will give us our hearts desire; and rather then it should not be satisfied he will give us himself, whom who so enjoyeth can want nothing. And therefore we should not set our hearts upon these worldly things which cannot satisfy us, but upon the Lord, whose fruition bringeth full contentment. And because (as one saith) no man possesseth God, but he who is first possessed of him, let us become a possession unto God, that he may become a possession unto us; and if we have him we shall have enough: for what can suffice him whom the infinite▪ Creator cannot satisfy? Another reason of this vnsatiablenes of man's mind with these worldly vanities, may be their difference in nature, in that it is heavenly and spiritual, and these earthly and corporal, in regard whereof there can be no proportion between them; and therefore as it is impossible to replenish a corporal emptiness with a spiritual substance, as a chest with virtues, or the stomach with wisdom; so is it no more possible to fill a spiritual emptiness with a bodily substance, as the soul and mind of man with earthly treasures, or worldly preferments. And therefore when we feed our hungry souls with this vnnaturalll food, it doth not satisfy our appetite, but rather increaseth our hunger. Whereas if we feed them with spiritual food which is of like substance unto themselves, they will thereby be nourished; and if we hunger after the bread of life, and desire to replenish our empty souls with Christ's righteousness, we are by him pronounced blessed, because we shall be thoroughly satisfied. Finally, our appetites are insatiable, not through any necessity which we have of earthly abundance, but through unlimited and unnatural greediness; for in respect of use, nature is content with a little, as well as with much; but when the soul being sick of worldly concupiscence, hath once passed the limits of nature, whereby these things are measured unto us, according to necessity and profit, the desires thereof become endless and infinite, and are by access of these vanities rather increased then diminished. For being applied to the mind to cure it of this insatiable greediness, like weak and over gentle medicines, they only stir the humors of our corrupt concupiscence, whereby we become more dangerouslie sick then we were before, but do not at all purge and free us from them.
Let us not therefore foolishly imagine that our minds can be satisfied and filled with these worldly vanities, nor greedilie affect and seek after a greater measure, when as we are not sufficed with a less, supposing that the access of quantity may bring contentment; seeing the hunger which we feel in our hearts proceedeth not from the want of earthly abundance; but because it is unnatural nourishment for the mind of man, so that it can no more satisfy our souls hunger, then it can satisfy our bodies to feed upon the wind. And therefore as his folly were ridiculous, who being an hungered should seek to satisfy his appetite by gaping after the wind; and finding that a lesser gale would not suffice, should run to the wind-mill hill to receive a greater: so no less foolish are those worldly men, who finding their hearts empty, and tormented with the hunger of greedy concupiscence, do think to stay their appetite by feeding upon this wind of worldly vanities; and failing of their expectation in a lesser quantity, think to attain unto their hope, when they have heaped up to themselves a greater; for the defect is not in the matter, but in the nature and quality of the nourishment, there being no similitude or proportion between a spiritual soul, and corporal substances. They do indeed for the present seem to satisfy and asswage the hunger, but afterwards it is enraged with greater greediness: even as cold drink doth give some present cooling and refreshing to him who is in a fit of a burning fever, but soon after the heat returning with greater violence bringeth with it more intolerable thirst. And as the fire at the first casting on of wood or oil, hath for the instant the heat thereof somewhat abated, but presently after having caught hold of the matter, it waxeth much more hot then it was before: so worldly men pursuing these earthly vanities, after they have attained unto their hopes, have for the instant some contentment; but within a while the rage of their concupiscence reviveth and increaseth, tormenting their souls with more unquenchable thirstiness then that which they felt before they tasted them. If therefore we would have such sufficiency of these worldly things as may bring contentment, we must attain unto it by moderating our affections, rather then by multiplying these vanities; if we would have this aguish thirst slaked and abated, it must not be by larger drinking of these unsatisfying drinks, which will but increase our appetite; but by purging away the fretting choler of worldly concupiscence, which is the true cause of our insatiableness: and if we would have this devouring fire of our greedy desires quenched, let us not foolishly heap upon it more of that matter whereby it is nourished; but rather cast on it the water of careless contempt, whereby this flaming heat will be soon extinguished. For much more easily shall we find contentment, and have our souls satisfied, by diminishing our desires, and cutting off our greedy concupiscence, then by nourishing them with outward supplies, seeing they are not natural affections, for then they would delight in necessaries and not in superfluities, but monstrous births, aberrations, and corruptions of nature, which were better strangled then nourished, insatiable diseases and dropsies of the soul, which torment with fullness, and are soonest cured by longest abstinence.
But this insufficiency in worldly vanities to satisfy the mind and give contentment, will more clearly appear, if we would make use of our own experience, and set them before us as examples who have most abounded with them. For how many do we daily see advanced to the highest honors, abounding with riches, and wallowing themselves in all worldly delights, who are as unsatisfied and far from contentment, as those who most want them? How many shall we observe consuming their days in melancholic passions, and humorous discontent, whom the world hath enriched with his best means to make them happy? how many are there who are heavy, sorrowful, and ever complaining; who if they were asked cannot tell what they want, as though they were pressed down with the weight of their own felicity, and thought themselves unhappy, because they have drunk so deeply of the worlds happiness? And this cometh to pass because this sun-shine of worldly prosperity doth mollify and effeminate the mind, making it foolishly wanton, and through wantonness wayward & peevish; and through this froward waiwardnes, hardly pleased with all the worlds best favors, and discontented when the least occurrent crosseth their will, or but the least appearance of evil looketh towards them. Herein like unto foolish children, who being brought up under severer discipline, & continually restrained of their will, do patiently endure it, though they are denied necessaries, and are much affected and ouerioyed when they have a little liberty, or some small favor vouchsafed them from their governors; whereas if they be cockered by their parents, and have in all things their wills and vain humors satisfied, they grow in a while so wanton, and through wantonness so wayward, that nothing will please them, or keep them from crying and complaining; but are much more froward in their fullness, and discontented in the fruition of all that they can desire; then the other in their greatest wants, and when their willes and appetites are most crossed.
And thus have I generally shown the insufficiency of worldly vanities, for the bringing of contentment to those that have them. Let us now take a more special view of it in honors, riches, and bewitching pleasures. And first for honor, how should it satisfy and give contentment, seeing it is but a name, title, or conceited shadow, which hath it subsistence in the ungrounded opinions and vain breath of the unconstant multitude, and like a smoke is carried about with the wind of men's mouths? And therefore those that rest upon it for the sufficing of their ambitious and hungry appetites, have that slender pittance of the false Pastors, through God's just judgment allotted unto them, instead of meat feeding upon the air; and with Ephraim they gape after the wind which puffeth them up with vain-glorious pride, but affordeth unto them no substantial nourishment: and therefore unto such the saying of the Prophet Haggai may fitly be applied, ye have eaten and are not satisfied. In which respect this breath of honor is not unfitly compared to the smell and odour of the kitchen, which doth not nourish, or so much satisfy with the sent, as it doth sharpen the appetite by the sight. By reason whereof ambitious men are insatiable in desiring honors (because they are vain and do not satisfy) and being not filled with that which they affect, they can put no end unto their appetite; still they are climbing the ladder of preferment, and aspire to seat themselves in the throne of highest honor; but never do they find contentment in the things they so much desire; for either they catch a fall whilst their hast in climbing exceedeth their providence and heed; or being come to their desired height, they are not so much satisfied with this superlative and transcendent glory, as discontented and displeased, because there is no higher place unto which their ambition may aspire. It may be when they first gave way to these proud desires, they propounded unto themselves some low or mean pitch, which if they could attain unto, their deceitful heart promised them to rest contented; but as the rich glutton craved but a drop of water to cool his tongue, when as a whole river would not have quenched his tormenting heat: so at first they desire but small preferment, and as it were to set up but one foot upon this ladder, but finding herein little ease, they aspire higher and higher; till at last they have ascended so high, that they hold it vnsafe to turn themselves, or stand still upon this tottering ladder, and think there is no security till they be come to the top, and have seated themselves in the royal throne. Manifold examples hereof we have in the book of God, and in the histories of all ages. It was not sufficient for Corah and his companions, to have chief places in the congregation, so long as Moses and Aaron were above them. Abimelech could not endure to govern with his brethren, but he must be sole Monarch, though to accomplish his desire, he must commit them all to the slaughter. It was nothing to Absalom to be the Kings son, in possibility after his fathers decease to weld the Scepter, unless presently he may clime up into the throne, though he could no otherwise ascend, unless he would make his dear fathers dead body his first step. Among the Heathens it is said of Caesar, that he could endure no superior, and of Pompey, that he could not abide an equal; and of great Alexander it is recorded, that the world could not satisfy his ambition, and therefore his great Soueraignty and Monarchy could not bring unto him so much joy and contentment, as to restrain tears, because there were no more worlds to conquer, or as some have it, because hearing there were many, he had not yet conquered one. And of the most of the great Emperors we see it manifest, that earthly glory could not satisfy them, unless they also attained unto divine honors, and were reputed among the gods. Neither is it any marvel if these men could not get out of this intricate and endless laberynth of pride, having no better guide then blind nature to lead them; seeing the Apostles, who had heard so many holy and powerful sermons of humility, preached by our Savior Christ, and confirmed unto them by his gracious example, were yet notwithstanding so ambitiously affected, that they thought it not preferment enough to have chief places in his glorious kingdom, but contended which among them should have priority and chief preeminence: whereas the most mean advancement in that heavenly happiness, is a much more glorious preferment, then to be a perpetual Monarch of the whole world. By all which it appeareth, that after we have once drunk of this poison of ambition, our inward burning heat maketh our thirst so unquenchable, that we shall sooner burst then rest satisfied. And therefore the Prophet fitly compareth this thirsting after worldly honors, to the thirst of drunkards; for as their first cups serve to quench their thirst and satisfy nature, but those which follow, inwardly inflaming them, do renew and increase their appetite, till at last it grow insatiable: so whereas these men might have rested satisfied and contented, when their honors and preferments were moderate, now having by addition of more matter inflamed their hearts with the fire of ambition, nothing will suffice, but their desires (as the same Prophet speaketh) being enlarged like the gulf of hell, and the insatiable jaws of death, can no more be satisfied then either of them; neither do they ever think whence they ascended, but only whither they are purposed to clime; nor ever mark how many they have outrunne in this race of honor, but only observe how many are still before them.
So likewise there is no satiety or content in riches, if once men begin to set their hearts upon them, for though the covetous man hath in every ones judgment far too much, yet in his own he hath not enough, though in others conceit he seemeth to abound, yet to himself he seemeth to want: well may he fill his chests, but not his mind; and sooner may he by oppression make thousands poor, then make his own mind rich with content; for covetousness may bring riches, but not rest, and empty others, but not fill it self, like Pharaohs lean kine which devoured the fat ones, and yet themselves were in never the better liking: yea though it were possible for covetous men to empty the Western parts of gold and silver, and the East of pearls, yet all this would not replenish their hearts emptiness: neither can riches ever bring content to the mind, unless it bring it first to them; but the more man's dropsy heart drinketh of this golden stream, the more it is inflamed with insatiable thirst. So Solomon telleth us that there is no end of covetousness: for (as he saith) he who is infected therewith, coveteth evermore greedily; so elsewhere, he that loveth silver shall not be satisfied with silver, and he that loveth riches shall be without the fruit thereof. An example hereof we have in Ahab, who was not satisfied with y e riches of a kingdom, but greedily coveteth Naboth's vineyard, taking no joy in all that he had, because his poor neighbor had that which pleased him: and in the rich man in the Gospel, who had filled all his barns, but not his heart, and therefore he resolveth to enlarge them, that they might be somewhat proportionable to his mind; a thing foolish, because impossible; for though they had been never so large and full, yet the capacity of the heart being far greater, he would still have found it empty and unsatisfied.
It is true indeed, that these worldly riches promise contentment, and the heart of the covetous man deceiving him, maketh him believe, that when he hath filled such a bag, and raised his state to such a proportion, when he is become master of such an house, and hath purchased such lands or lordships, it will then rest satisfied and contented; whereas having attained unto his desires, his greedy appetite groweth faster upon him then his wealth; and all that he addeth to his estate is but fuel to increase the flame and fury of his concupiscence; for when he hath what he would, he hath not that he now willeth; but the obtaining of one wish is the beginning of another, and when he hath heaped all he can together, it putteth not an end to his concupiscence, but only serveth as a degree or step, whereby it may ascend higher. And this cometh to pass partly because riches are vain, and therefore fill not; partly because they are not the natural food of the soul, and therefore cannot satisfy it; and partly in that the desire and apperite of man's heart, having passed the natural bounds of necessity and use, becomm •• h so insatiable that nothing may suffice it: for that which is abundant unto nature, is too little for luxuriousness and greedy avarice. And from this insatiable desire of still having more covetousness with the Grecians hath it name; for it is called 〈 in non-Latin alphabet 〉 , because it is the nature of covetousness, to make men when they have that they desired, still to desire more; and when they have that also, yet to remain still unsatisfied. And though they have more then they can tell how to use, yet their care and labor in hunting after more is no whit abated; like unto an hungry stomach whose appetite exceeding the faculty of concoction, doth desire more then it can digest. In which respect the covetous man is fitly compared to the sea-cormorants, which devour all they can come by; and yet remain unsatisfied; saving that their vnsatiablenes tendeth to the profit of mankind, whereas the greediness of covetous misers, is to human society hurtful and pernicious: or else to the greedy dog, who having one bit after another cast unto him by his master, swalloweth them down, and as though he had none givē him, still looketh in his masters face for more: wherein to say truth they are much worse; for whereas the dog casteth his eyes upon his benefactor, they never look up towards the author of their good, but like the unthankful hog their eyes & heart are inclined towards the earth, and never by thanksgiving unto God acknowledge him the fountain of these benefits: or as themselves do compare themselves, they are like unto the grave, swallowing down all whole, like those that go down into the pit: or as Solomon compareth them, they are like unto hell, which is never satisfied. And to this (as one saith) the Gentiles alluded, calling Pluto the prince of hell, and the covetous rich man by the same name, not only to note that they are subjects of that kingdom; but also that the covetous man is an insatiable gulf of riches, who the more he swalloweth and devoureth, the more he burneth in concupiscence. In vain therefore do covetous men toile themselves, whilst they seek to satisfy their hungry appetite by multiplying their wealth; for as the Iuie groweth with the Oke, so doth covetousness with riches; and as their wealth increaseth, so likewise do their desires that have it. Wherein covetousness resembleth a river which hath but a small beginning, and a weak course at the head and fountain from which it first springeth; but receiving by the way many brooks which fall into his stream, groweth strong and irresistible; for so when a man first letteth covetousness into his heart, it is but weak and easily checked, but when wealth and riches come upon him, the stream of his concupiscence groweth so violent, that neither reason, nor religion can withstand it.
By which it plainly appeareth, that the more covetous men abound with wealth, the more their poverty is increased; for seeing the mind is the true measure of riches, and he only is to be accounted rich who hath such sufficiency and plenty as doth give contentment; and seeing, as I have shown, those who set their hearts upon riches, have by their increase their appetite also increased, and the more they abound in wealth, the less are their minds filled and sufficed; therefore it must needs follow, that as they increase in external riches, so also their internal poverty is increased. For the more they have, the more they desire; the more they desire, the greater is their want, and the more they want, the poorer they are; and consequently the more they have, the more their poverty is increased. What they have not, that they desire; what they desire, of that (at least in their own judgment) they stand in need; how great therefore is the want of these rich beggars, which need all the wealth that is in the world, saving that small pittance which they hold in their own possession? So that (as one saith) this vice of covetousness hath in it such contrarieties, that it is like unto a riddle; seeing he that hath most, hath also the greatest want; for as they increase in wealth, they increase in their wishes and desires, and great desires argue great wants. For example, whilst a man is poor he wisheth only for hundreds, promising unto himself contentment if he could obtain his desires; having attained hundreds, he now wisheth for thousands, and coming to thousands he affecteth millions, and thinketh it now a kind of poverty to have his riches and treasures numerable. So that he now skorneth his old desires, and contemneth hundreds if they be offered unto him as a prey; not for that he is satisfied and needeth no more, but because with his wealth his wishes, and with his wishes his wants are increased; and therefore he despiseth these small cups, because he thirsteth after great rivers, and no less then whole streams of riches can so much as promise him contentment. Now if it be the only true riches, not to have much, but to stand in need of nothing, and to abound in all things which a man desireth; then how great is their poverty, who being unsatisfied, want so much? how far are they from true riches which are so straitened in their minds, and have their hearts like a bottomless gulf full of nothing but want and penury?
In which respect the condition of covetous rich men is much more miserable then theirs who are of the poorer sort, seeing their wants being measured according to their desires, are much greater; for these need but little, because they desire not much; whereas they stand in need of abundance, because it is no little will give them contentment. Now as his estate is very miserable who is tormented with an insatiable thirst, though he have his cellers full of drink; and he much better in his condition, who as he hath little store, so also he hath little thirst; so much more miserable is he whose mind is insatiable, through this dropsy of covetousness, though he have abundance; then such an one as having little, is notwithstanding contented with that he hath. Take for example Ahab and Naboth, the one having a kingdom, the other some small possessions. But yet he who had abundance, and the revenues of a kingdom, is not satisfied with all he possesseth, but greedily coveteth the poor man's vineyard; on the other side Naboth hath but little, yet that little so contenteth him, that he desireth none of the kings abundance. Now which of these was truly rich, he that seemed to want, because his poor neighbor had a vineyard which he thought worth his desiring; or the other that is satisfied with his own possessions? whether of the two was poorer, he who wanted no more then he enjoyed, but rested content with his own; or he who greedily coveted that which belonged to another? Surely this man was much more poor in his affection, then the other in his estate and possession. Whereby it appeareth that the insatiable rich man, is much worse then those that are of poor estate; yea surely herein the very beasts are to be preferred before him; for they whē hunger inciteth thē hunt after their prey, but when their stomach is sufficiently filled, their appetite also resteth satisfied, desiring no more till again hunger provoketh them. But (as we say) the covetous man's eye is far worse then his belly; for when he hath enough and too much in his possession he greedily hunteth after more, and is never satisfied so long as he seeth anything which is to be desired. To this purpose one of the ancients speaketh fitly. Covetousness (saith he) the more it taketh from others and raketh together, the more poor it is in it own opinion; it envieth all men, and is vile to it self; it is poor, in abundance of riches; and needy in affection, when it is rich in possession. It hath no mean in raking, because it hath no measure of desiring. It so inflameth the mind, and feedeth his soul with his fire, that it seemeth only in this to differ from lust, that this lusteth after beautiful persons, and that the heavy earth. It troubleth the elements, ploweth up the sea, diggeth the earth, and with variety of wishes wearieth the heavens, being thankful neither for fair weather nor for foul; it repiningly extenuateth the yearly profits, and findeth fault with the fruits of the earth.
Seeing therefore covetousness is insatiable, let us not seek for sufficiency and contentment in earthly abundance, imagining that the more we increase in riches, the sooner we shall rest satisfied: for when our desires exceed measure, we cannot attain unto contentment by adding to our wealth, but by detracting from our concupiscence; not by increasing our riches, and filling our chests with silver and gold, but by diminishing our greedy appetite, and emptying our hearts of insatiable covetousness. For as well may a man fill a sieue with water, or a bottomless purse with money, as a covetous heart with sufficiency of riches. And therefore as his folly were ridiculous, who should endeavor to fill a leaking or bottomless vessel in a ditch or pond, and not being able to do it, should carry it to a full river, or the main sea, because the reason why it cannot be filled, is not in the quantity of the water, but in the quality of the vessel, for if he would stop the leaks, he might as easily fill in a standing pool, as in the great ocean: so the folly of covetous worldlings is no less absurd, who when they cannot satisfy their greedy hearts with competent store of riches, covet after more, thinking to give them contentment when they can wallow in the abundance of their wealth: but all in vain; for the fault is not in the too little quantity of their riches, but in the insatiable greediness of their minds, which can never be satisfied. And therefore they should not seek contentment by filling their empty harts in an ocean of wealth, but rather by stopping those leaks which are made by covetousness, and so would small store of wealth better satisfy them, then the great revenues of a rich kingdom. For he is not contented who hath enough, but he hath enough who is contented, seeing when he cannot fit his state to his mind, he fitteth his mind to his estate, & so is satisfied with a little, because he desireth not much. Now as he is truly rich which hath as much as he wanteth or desireth; so he only is to be esteemed poor, which wanteth that which he hath not; for if not having wealth he neither wanteth nor desireth it, he is rich in his mind, though he be poor in possessions: neither is he to be esteemed poor, whose mind agreeth with his state, but he who though he have abundance is not satisfied: seeing poverty consisteth rather in the penury of the mind, then in the absence of riches, and not in having little, but in not having that which is enough.
Another reason why the heart is not satisfied with these worldly things, is, because they who are possessed of them, cannot find in their hearts to use them; and though they have abundance of earthly treasures, yet are they so charmed with these idols, upon which they have set their hearts, that they dare not touch them, or any way convert them to their benefit: resembling herein the Indian Ants, which (as it is said of them) taking great pains in gathering gold, do never use it, but only hide it, so that others can have no benefit by it: or him who being spent with sickness, hath his table furnished with all manner of dainties, but wanteth a stomach to feed upon them: wherein greedy avarice hath one folly peculiar unto it self, above all other kinds of concupiscence. For whereas other vicious affections move men to long after their objects for fruition, as the glutton after dainty meats, that he may feed upon them: the drunkard after pleasant wines, that he may drink them; the ambitious man after preferments, that he may enjoy them; neither doth love in any other thing make a man abstain from the use & fruition of the thing loved; only covetousness maketh a man fall into this folly, letting his money lie by him without use of it (unless it be such a use as whereby it self is increased) and abstaineth to feed on these dainty meats, which above all other his soul loveth, because he hath an over great appetite unto them; as if a man would not therefore put on his clothes, because he is cold; or drink, because he is athirst: whereof it cometh to pass that he hath no more contentment by his wealth, nor use of anything which he possesseth for the satisfying of his greedy appetite, then a thirsty man hath of the drink, which still remaineth vndrawne in the vessel, for the quenching of his thirst.
Now howsoever such men may have all manner of abundance, yet it cannot at all satisfy them, and therefore though they have full bags and rich chests, yet seeing they have empty souls and poor hearts, they are falsely termed rich; for as the Prophet speaketh, Aniggard shall no more be called liberal, nor the churl rich; seeing true riches consisteth not in the possession of much, unless also fruition be joined with it, which being wanting, their leather bags, and ironbarred chests might be said to be rich, as well as they, if only custody could entitle to the name of rich: neither can these earthly treasures, gold, silver, and such like, be truly called riches; for (as one saith) we unjustly call them riches, which do not take away poverty: but everyone that doteth on these things, is by so much increased in the poverty of concupiscence, by how much these treasures which he so much affecteth are increased: and how can they be truly called riches, whose increase increaseth their poverty that possess them? And the more they abound, the more heat of concupiscence they bring to their lovers, and the less satiety? Howsoever therefore these misers abound with store of true gold and silver, yet they are but false riches; seeing they only stretch and enlarge the jaws of greedy avarice, but do not fill or satisfy them, and rather inflame then quench the heat of covetousness. Well therefore was the speech of the Heathen man fitted to the rich miser: All (saith he) account thee rich, but I affirm that thou art very poor, because not the possession, but the use justly entitleth riches. If thou art partaker of thy wealth, it doth by the use become thine own; but if thou reserve thy riches for thine heirs, presently from that time they are made other men's. To which purpose another saith, Thou hast indeed the riches of a rich man, but the mind of a beggar; thou art rich to thine heirs, and poor to thyself.
Yea in truth these rich misers are of all others most miserably poor; for whereas all other men want many things, these want all; seeing they want as well that they have, as that they have not: for whatsoever others have they want, because they have it not in possession, and they want also that which themselves possess, because they have it not in use. In which respect they are worse then any beggar; for whereas but some things are wanting to these, all, both which they have, and have not, is wanting unto them: neither is there in truth any poverty alike wretched to this willful penury of rich misers, for they thirst in the midst of the waters, and have empty bellies, when their garners and storehouses are full of corn: they are cold and have not the heart to provide them garments, or having them to wear them: they are hungry, and yet dare not for fear of impairing their estate, feed upon that food which is good and wholesome; so that they willfully take upon them that punishment which the poor suffer through necessity: for these fast when they want meat, they when they have it; the poor have not money to use, the miser hath it, but will neither use it himself, nor suffer others; they dig gold out of the veins of the earth, and hide it therein again; and if but an egg be set before them, they complain of loss, because a chicken is killed. In which respect the miser may not unfitly be compared to the mineral out of which these rich metals are digged; for that keepeth gold as well as he; that having gold hideth it in the secret veins of the earth, and hath no further use of it, and so doth he: but herein they differ, that whereas the mines freely communicate their wealth to those that seek and labor for it, the covetous man so hideth and gardeth it, that neither himself nor others can receive any profit by it.
Where in what do they else show, but that of all men they are most miserable, foolish, and void of goodness? For what greater misery can there be, then to sit up in water to the chin, and yet die of thirst? To have all good things in possession, and nothing in fruition and use? To sell their good wine unto other men, and themselves to drink sour vinegar, lees and dregs? To go with an empty belly, that they may the sooner fill their chests; not that themselves may enjoy that which they have gathered, but that they may leave it to their heirs, who will wastefully spend that which they have wickedly gotten; and consume upon superfluities, that which they have spared from necessaries, and as it were have borrowed from their own bellies. Wherein what are they, but like such miserable cooks, who dressing all curious dainties for other men, whereon they will riot and surfeit; and yet themselves being pinched with hunger, either cannot or dare not so much as lick their own fingers? For though these misers be hungry, yet they have no power to take a good meals meat of their own allowance; only (as one observeth) they have good stomachs at another man's table, when as greedily they stretch out with overmuch fullness, their straitened and empty bowels, that it may serve for a double meal, and ease them of so much charge; though hereby they are distempered with crudities, and the day following, bear the punishment of the former days miserable gluttony. Again, what can be more miserable, then for a man to toile and labor his whole life, and to have no power to enjoy any fruit of his labors? to bear like an asse a golden burden all the day, and without any further use of it, at night to have it taken away, reserving nothing to himself but a 〈1 page duplicate〉 〈1 page duplicate〉 galled conscience? to have goods, and no good by them? to keep that money which they have gotten by painful labor, with toiling care locking it up, as if it were a strangers, and (as if it were theft) not daring to touch it, for the benefit of themselves, their children, or friends: as though they had no other end of keeping it, but that others might have no benefit by it: and yet wretches that they are, they call these possessions their goods, and by sole virtue of this iaylorship, they lay claim to the title of goodness, as though they deserved to be called good men, because they have goods in possession, notwithstanding that they do not at all use them, for the good either of themselves, or any others: but much more right have they unto that title of misers, which is justly allotted unto them, seeing of all other men they are the most miserable. And as they do by their wretched courses bewray their misery, so also their extreme folly; for whereas wise men propound unto themselves some end of their labors, which is better then the pains it self; they either have no end at all of all their toile, or at least such as is sottish and ridiculous; for the end of their gathering riches is to gather them, and therefore gathering for no end but for it self, they can make no end of gathering. As though the sole end of their coming into the world were like harbingers and purueiours to provide lodgings and good fare for others, and so to depart without tasting of it: or to play the bailiffes, who have nothing to do, but only to gather the rents of large revenues, that others may have them to spend and enjoy. And this foolish vanity the wise man in his time observed. There is one alone (saith he) and there is not a second, which hath neither son nor brother, yet is there no end of all his travel, neither can his eye be satisfied with ri • hes. Neither doth he think; for whom do I travel, and defraud my soul of pleasure? This also is vanity, and this is an evil travel. Or if they have any ends of their care and labor, they are foolish and absurd; for either out of a distrustful care of God's providence they trust to their own, scraping abundance together, lest in time to come they might be brought to want and misery; or else because at their death they would be accounted great rich men who have left behind them such large possessions. Now what can be more foolish and ridiculous, then to live in want for fear of want? to be presently poor, upon a bare doubt of poverty for the time to come? as though a man should hang himself for fear of death; or go naked for fear of wanting clothes? The which folly is more absurd, in that many being inured to these miserly courses in their mean estates, do hold on and continue in them, when as their wealth is increased to such abundance, that they could not if they should live to old age, see any end of it, though in a large proportion they should spend upon the stock. Neither is their other end less foolish of leaving a great estate behind them. For what can be more absurd for a man to live poor, to die rich; to take nothing himself, that he may leave all to his heirs? and to affect hereby a name, when as being remembered only for his folly and misery, he doth by continuing his fame, continue his infamy and reproach?
Finally, as these misers are wretched and full of folly; so are they empty of all goodness, seeing they are neither good to others, nor to themselves; others have no good by them, seeing they are ready rather to scrape from them by oppression and deceit, then to communicate to their necessities. For whereas they usually allege, that they therefore gather, that they may provide for their posterity, or y t they may do good deeds at their death; it is manifestly false, both because those that have no children, or near friends, are as wretchedly covetous as they who have most; and also because if they gathered riches to communicate them to the good of others, they would (seeing charity beginneth at home) impart them to their own use and benefit: if it were simply their desire by their wealth to do good after their death, they would also be ready in some measure to employ it to these uses in their time of life: if love of their posterity made them so greedilie to heap up riches, this love would move them to impart some share unto them, when as they might still keep it in their own possession. But experience teacheth us, that these rich misers pinch even their dearest children of that necessary allowance which belongeth to their backs and bellies; and which is worst of all, will not afford unto them good education, because it requireth cost: whereby it manifestly appeareth that the love of nothing but of their money, and that for it own sake, without respect of further use, is the true cause of all their greedy scraping. And to say truth, how can he be good to others who is naught to himself? how can he be another's friend, who is his own enemy? But the covetous miser (as even the heathen man could discern with the eye of nature) though he be good to none, yet he is worst of all to himself; for he robbeth his own soul of necessaries, that he may leave behind him super fluities; and like an unnatural thief, he defraudeth himself of those rich blessings which God in his bounty hath imparted unto him. He fareth hardly, and goeth basely, and in all respects maketh unto himself a more short allowance, for all his great care and labor, then any master (unless he were as wretched as he) would afford unto him. In which respect one concludeth that the miser is not only a thief, but also a self-murderer, seeing he will not allow unto himself necessaries to preserve life. What (saith he) is a covetous man? a murderer of himself. What is covetousness? a living poor for fear of poverty. Wherein the miser doth only this work of justice in all his carriage, that he doth not cast away his wealth upon his unworthy self, but reserveth it safe and untouched, for those who better deserve to enjoy and spend it. Rightly therefore is this miserableness called a wormwood sin, which bringeth his punishment in the very committing, saving that it is neither sweet nor wholesome, but a delightful vexation, a rich beggary, a superfluous penury and affected want, which turneth. God's blessings into cursings; his gifts into clogs, and maketh all his benefits heavy burdens. And this cometh to pass by the just judgment of God punishing their immoderate love of these earthly things; that though they should have abundance in possession, yet they should have nothing in fruition, much in keeping and nothing in use, because he so straiteneth their hearts and restraineth their liberty, that like the prince in the book of the Kings they only behold this great plenty with their eyes, but have not the power to taste of it. And this judgment the wise man observeth. There is an evil (saith he) which I saw under the sun, and it is much among men. A man to whom God hath given ri • hes, and pleasures and honor, and he wanteth nothing for his soul of all that it desireth; but God giveth him not power to eat thereof, but a strange man shall eat it up: this is vanity, and an evil sickness, yea (as he saith in the verse following) much worse then untimely birth.
And thus have I shown that there is no contentment in worldly riches, both because they are vain and cannot satisfy; and also because our hearts are insatiable, and our avarice so strong and tyrannous that we neither can nor will be satisfied by them. Now in the last place we are to examine pleasures, to see whether we can in them find any satiety or contentment: where upon trial we shall find, that they are as vain and insufficient for his purpose as either of the other. For like sweet drinks, they serve not to abate and quench, but to increase the voluptuous man's thirst; making him after the enjoying of one pleasure, to hunger after another; and after he hath enjoyed thousands, to be as far from contentment, as when first he began to covet them; because being vain they vanish in the fruition, and slip away whilst they are between our hands; like a shadow, leaving nothing behind them but an empty mind and hungry desire after new variety. Yea rather the more we enjoy them, the further we are from contentation; seeing every delight is unto us as a taste of sweetness, which doth not satisfy but sharpen our licorous appetites: and howsoever like the water in the smiths forge, they seem for the present to quench and allay our heat, yet soon after, the flame of our concupiscence increaseth, and burneth much more hotly. So that howsoever before we tasted of these bewitching delights, we were masters of our own affections, and could moderate our desires: yet after we have been allured to enter into pleasures maze, we find not our coming out so easy as our going in; and when we have been enticed to drink of these golden, but yet intoxicating cups, we are presently made drunk with delight; and drunkenness increasing thirst, maketh us in the end to grow insatiable. And this emptiness and insatiety doth make us often both to change, and also to reiterate the same pleasures; that they which cannot at once satisfy, may by our continual feeding on them, at least keep us from famishing. For example, what doth dainty meats bring with them, but a vain delight, which presently vanisheth, either by renewed hunger, which again desireth them, or through their surcharging the stomach, upon which follow crude humors and ill digestion, which causeth us to loath them? So, how vain is the pleasure of the most delicate drinks, which delight no longer then they are swallowing down, and do not fully satisfy, but only for the present allay our thirsty appetite? The like may be said of odoriferous smells, which delight then only whilst they are at the nose; of pleasing sights, which no longer please then they are in the eye; of sweet music, which vanisheth and leaveth nothing behind, when the consort ceaseth; of merry company, and pleasing sports and pastimes, whose delight lasteth no longer, then their present fruition; and in a word, of all other pleasures that the world affordeth, which filling us full of nothing, but vain emptiness, do make us like the thirsty grounds to open the mouth, gaping after the pleasing showers of new delights. And of this Solomon himself had experience, who though he surfeited of pleasure, yet he was not filled, and when he had suffered his heart to glut it self with variety of delights, yet he remained altogether unsatisfied, only in the end by much use he came to loathing satiety, and was vexed in his mind, because he had spent so much good time in the fruition of these base vanities.
CHAP. XVIII.
Of the miserable effects which accompany the insufficiency of worldly things, as discontent in all estates, loathing satiety, and an endless desire of changing.
ANd thus have I shown that these worldly things do not satisfy those which are most possessed of them; from which insufficiency proceed diverse effects, which bring much trouble and disquietness to the life of man. The first is, that because no man is satisfied with the things he possesseth, therefore none are contented with their own state and condition, but seeing only their own wants, and not other men's, and by a foolish and self-deceiving sophistry, comparing themselves with others, not in those things wherein they match or exceed them, but setting the beauty of other men's state, against the blemishes of their own, their commodities against their own discommodities, and matching their fullness, with that wherein they are most wanting and defective; at last they grow to this conclusion, that no man is so miserable as they; the which in truth is not so, or therefore only so, because they think so: whereas if in comparing themselves with others, they would observe due proportion, fitting their own benefits, with the benefits of others; their own defects with their wants, and their discommodities and evils, with those which others sustain; they would be comforted, either because, all things considered, their own estate is better then other men's; or else because in their miseries they have all the world to bear them company. But this discontentednes, the usual companion of insatietie, will better appear, if we descend to some particulars, and take a brief view of the several states and conditions of men. And first for men of honorable quality, because honor it self is vain and doth not satisfy them, they are never contented with their own estate, but finding in themselves an hungering emptiness, and pinching want, & not knowing that it is the disease of their mind, but rather imagining that it is some defect in their outward condition, they grow into dislike of it, and aspire to some higher preferment, thinking that height and happiness, advancement and content will come together. Thus the man of mean quality thinketh his baseness an heavy burden, and aspireth unto the reputation of a gentleman, supposing that there is much more contentment in gentilitie then in yeomanrie: but when he hath attained unto it, not finding in his new estate, that for which he looked, he resteth not here, but goeth on in his endless journey of ambition, and affecteth nobility; and being ennobled he is never the nearer unto content, because he doth not look unto those whom he hath outgone, but unto those who are yet above him; and therefore is not so much contented because he excelleth the most, as he is tormented to see any preferred before him; and this maketh him not to stay here, but now he affecteth Soueraigntie, imagining it a goodly thing to rule, and that there is great contentment in this supreme authority, unto which all stoop, it self stooping to none; but before the crown be well settled to his head, he finds that it doth not give his headache of ambition any ease, but only tormenteth him with the heavy weight, and therefore being not yet satisfied he affects Monarchies; and having no higher place unto which he may clime on earth, he aspires unto divine honors, usurping both the titles and worship which is peculiar unto God. And thus do ambitious men tire themselves in seeking content where it is not to be found, and torment themselves when they find it not: and having placed their happiness in honor, they aspire unto one preferment after another, thinking when they miss of it, that it is only wanting in that degree unto which they have attained, and not in honor it self.
The like discontent is to be found among those who affect riches; for being altogether unsatisfied with their present possessions, they grow into dislike of their estate, thinking others more happy, because they are more rich; and therefore having outstripped one richer then themselves, they labor to overtake another, and having also outrunne him, they propound unto themselves a third; imagining that there is none in worse estate, whilst there is any better, none poorer, whilst there is any richer, and that they have outgone none, so long as they see any go before them; as though other men's abundance were their want, and so much were detracted from their estate, as they see others do exceed them. And thus also those who place all their felicity in worldly pleasures, are utterly discontented with their state and condition, when they find that those they have do not satisfy them, or see that others go beyond them in variety of delights; taking no pleasure, but rather fretting and envying, when they see their idol more propitious to others then themselves, though they also have in the same kind a large measure of favor imparted unto them. And thus the glutton abounding with good fare, thinketh that he feedeth but grossly, when he seeth more dainty cates at another man's table: thus the drunkard loatheth his best wines, when he meeteth with better in another man's cellar: thus he who delighteth in music contemneth his own consort, as though there were nothing in it but jarring discord, when he heareth more melodious harmony. And in a word, thus all sorts of voluptuous men distaste their several delights, when either being glutted with them, they find satiety without satisfying; or see that others have any privilege and preeminence more then they, in respect of the quality or variety of their pleasure.
Neither are only these worldly things, honors, riches, and pleasures, accompanied with discontent, but all other things in the world bring the same dislike to every condition and estate: and to begin with the beginning of our life; we see that the child is weary of his childhood, because he feareth the rod, and by severer discipline is restrained from his desired delights; wishing that he were come to such an age as might exempt from these fears, and procure his liberty. Being come to youth he runneth himself out of breath, under the conduct of his unbridled passions, till at last panting for weariness, he desireth that he were come to ripe age, when as he might rest from these vain courses, and settle himself in some profitable calling, unto which when he hath attained he is not content, but thinking old age honorable, desireth that he might have a share in that reverence and respect which is due unto it, in the mean time never thinking of the manifold infirmities, griefs and discontentments which it bringeth with it. Of which when he tasteth, they are so burthensome unto him, that having now no other age to change withal, he desireth to be unburdened of them even by death it self. The like discontent is to be observed in all other states and conditions: he that leadeth a single life is weary of his solitariness, and thinketh there is no comfort equal to that sweet society of man and wife; being married, he waxeth weary of his yoke, either because he hath made an ill and unequal choice, or because he is impatient of the cares and troubles incident to this estate, and now wisheth again that he were at liberty. He that hath no children taketh no pleasure in his possessions, because he wanteth an heir to succeed him, and little playfellowes to bear him company: he that hath children is not contented, either because they are unruly, or over burthensome, imagining that if he had less company, he should have better store, and live in greater plenty; and yet if he be taken at his word he is ready to repent, and to think that there is no greater loss, then when by having his company lessened, he saveth of his former charges. The servant thinketh his life a bondage, and wisheth means of liberty that he might live at his own command; and when he is come to be a master, he is discontented much more, in governing and providing for his family. The people dislike their subjection, and grievously complain of their heavy burdens, tributes, taxes, customs and imposts; supposing that all worldly contentment resteth in sovereignty; the prince is no less weary of his toile in ruling, of his troubles, dangers, and continual care, having not only himself and private family to look to, but the whole people and common-wealth which shrowdeth it self under the wings of his providence. He that leadeth a private life, though he liketh of his ease, yet he is discontented, because he wanteth respect, & is not crouched unto by suitors, having no authority either to help or hurt them: they who are advanced to public place commend retiredness, complaining that they are so wholly taken up with other men's businesses, that they are constrained to neglect their own; and whilst they labor for foreign intelligence, become ignorant of that which is done in their own family. The poor laboring-man is not contented with his condition, seeing after he hath toiled all the day, & cometh weary home, he there findeth but course fare and hard lodging; envying the rich man his easy life, full tables, and down-bedding. The rich also, though shame keepeth him from complaining, disliketh of his estate, wishing that he had less wealth so he had better health, and more labor so he had more strength; and could find in his heart to change fare with the poor man, so he might also change stomachs; and to lie as hard, if also he could sleep so soundly, and take such quiet rest. The country man seeing the plenty and bravery of citizens, groweth in dislike with his home-spun suit, and household▪ provision, and wisheth rather that he lacked his farm, then that by staying him at home, he should be thus debarred of city preferments. The citizens think themselves ill seated by reason of bad airs, and dangerous sicknesses that reign among them, and like better of the country man's life, as being more healthie then theirs; and of his estate, as being more certain, and in less danger of ruin and alteration. And finally, in the city the artificer is weary of his great pains and small gettings, and wisheth that he could change estats with the merchants, who have more pleasure and greater abundance. The merchant running many dangerous courses, by reason of boisterous tempests, spoiling pirats, and barbarous nations, thinketh them happy that sit quietly, though but poorly, by their own fire; and if by any casualty their state be impoverished, they wish that they had been brought up to some handy trade, and prefer a mechanical art above a great stock, and skill in merchandise, seeing that may be lost, and so this grow unprofitable; whereas the other never faileth, but as a lease for life, bringeth in continual maintenance. In a word, there is no man that is contented with his estate, but thinketh every man's better then his own, not because it is so, but because he is nearer acquainted with the miseries of his own condition, and so is better able to declaim against them, then with those that are incident unto men; even as contrariwise they extol in their judgments any benefits enjoyed by others far above their own, and are ready to admire with ravishing wonder that in another's possession, which they would think scarce worth the owning, if it were in their own custody.
Now this cometh to pass, partly because we are much more sensible in feeling our own miseries, and partly because by experience we find the insufficiency and vanity of those worldly things which our selves enjoy, and are apt to think others benefits of a better quality; whereas in truth whatsoever is in the world is vain and sufficeth not; and every condition hath good and evil, miseries and benefits, in such just proportion tempered the one with the other, that if a man knew all, he could hardly tell which to choose: and in that this man is contented with his estate, and another is not; the true cause of this difference is not in the outward condition, but in the heart and mind. For all estates bring with them causes enow of discontentment, but one beareth them with wisdom and patience, and in thus bearing lesseneth them; whereas another by impatiency aggravateth his burden, which in it self is not so heavy, and by struggling and striving to shake it off, findeth no ease, but galleth his mind with grief and sorrow. And as we see those who are of a strong constitution contentedly endure all weathers, whereas he who is weak and unsound complaineth in winter of cold, and in the summer of heat: so those whose minds are healthie, constant, and strong in patience, are prepared for all estates and conditions; whereas he who is infirm through impatiency, and subject to the ague fits of passion, with equal discontent afflicteth himself with the cold winter of adversity▪ and the hot summer of a prosperous estate, and both these come to pass, not because the one feeleth no weight, but because he hath strength to bear it; or that the other hath an heavier burden, but because by reason of his weakness, a light load is sufficient to press him down. As therefore the foot fashioneth the shoe, and not the shoe the foot; for a crooked foot, maketh the shoe also crooked; but contrariwise, a straight shoe will not make straight a clubbed and crooked foot: so the state is fashioned by the mind, and not the mind by the state; for if it be quiet and contented, then all outward things bring contentment to it; whereas if it be impatient, wayward and peevish, every feather seemeth an heavy burden, all kind of occurrence vex and displease; and that which would be another's paradise and delight, is unto them an hell and grievous torment. And hereof it is that men are discontented and complain, not for the same causes only, but also for those which are diverse, yea quite contrary one to another: as for example, one complaineth of his poor and base estate, which maketh him neglected and contemned of all; another that his honors & authority are too burthensome, & that he is sued unto by too many: one is vexed because he hath too many children; another because he hath none at all: this man crieth out of his multitude of business, and his neighbor is as much troubled, because he is not troubled; and living at too much ease, wanteth employment. One is tormented with jealousy, because having a beautiful wife she loved of all; another with sa • iety and loathing, because she is deformed, and affected by nobody. And this cometh to pass partly because these worldly things are vain, and cannot satisfy those that have them; and partly by reason of the weakness and infirmity of men's minds, who bring no more contectment to their estate, then it bringeth to them; but make all things they enjoy, which in themselves are vain and scarce worth the keeping, to become unto them troublesome burdens, which bring cumber in carrying, and ease when they are shaken off. For as the weak and sickly stomach is made more sick, and surfetteth with a small quantity of wholesome food, turning the best meat into noisome humors, whereas that which is strong and healthie is well refreshed, with a great meal of the coarsest fare, and converteth it to profitable nourishment: so a weak and froward mind is surcharged even with the delicates of a prosperous estate; whereas an heart which is endued with constancy and patience, is contented, and can well digest the meanest condition, and groweth daily in better liking, whilst it is fed with the bread of affliction, and water of sorrow.
A second effect of the vanity and insufficiency of worldly things is, that instead of satisfying they bring with thē loathing satiety; for howsoever whilst men are in pursuit of these vanities, they think them of such excellency, that they would account it a great part of their happiness, if they might enjoy them; yet having obtained their desire, they are straight glutted with their company, and now look upon that with loathing contempt, which before they had it, they beheld with ravishing delight: and this cometh to pass, either because they after see things more desirable, and worthy their love, in the possession of other men; or because they have these things in excessive measure, which maketh that which is most sweet to become loathsome; or because their appetite which was sharpened with want, labor in seeking, and difficulty in obtaining, is dulled and taken away by their assiduity, and easy enjoining, without any competitour to sharpen their love: or finally, because whilst they were in the pursuit of these vanities, they were deceived with a false conceit of their worth & excellency; which opinion is afterwards confuted by their own experience, which manifesteth their worthless baseness, and insufficiency to satisfy and bring contentment. In which respect these worldly vanities are fitly compared to the apples of Sodom, which allure the eye, and sharpen the appetite, but if any touch, or set his teeth in them, they fill his mouth with dust, or vanish into smoke; and those which dote upon them are like unto those who having sick and weak stomachs, do long for many things when they hear them but named, and when they are procured with cost, and prepared with labor, they begin to loath them, as soon as they see them, and to wax sick as though they had surfeited, before they have scarce tasted of them: or like unto fond lovers whose affection being sharpened with competition, and difficulty of obtaining, do make idols of their mistresses, and admire them as though they were free from all fault and blemish, and full of divine excellencies: but after enjoining them for their wives, think them scarce good enough to be their under fellows, there being now in their conceit many more excellent, and free from imperfections. And thus the ambitious man groweth out of liking with his obtained honor, which before he had it, he was ravished with delight, when he did but think of it with some weak and uncertain hope of enjoining it, either because he seeth another (which self-love maketh him believe is of less desert) better preferred, or because growing ordinary and common by possession, it becomes stale and trivial; or finally, because being vain, it doth not satisfy and give contentment, but rather sharpeneth the appetite, and inflameth the desire to aspire to an higher place; and a greater honor being but entertained by desire, and nourished with the least hope, maketh the lesser to be contemned as base and worthless. Thus also the covetous man loatheth his own possessions as good cheap and of small value, and desireth another man's, as being most precious and worthy esteem; and those things which he highly prised before he had them, being come into his own keeping are thought scarce worth the having: thus he taketh little joy in his goodly house and rich furniture, when his eyes have been a little glutted with their sight, though whilst they were in purchasing, he thought to find in them a great part of his happiness: thus his pleasant gardens and orchards bring no more delight then the wild woods, though with great labor and cost he purposely trimmed them, that they might be unto him his paradise and place of joy: and thus he pulleth down his old barns, when he thinketh of building bigger, and in his large lordships thinketh himself straitened, as though he were in a prison, when he beholdeth others greater territories. Finally, thus the voluptuous man is straight glutted with the fruition of those pleasures, which before he much desired, the glutton loathing those meats which erewhile he longed after, and being cloyed with those drinks, which when he was at another man's table, seemed most delicious. Thus he who delights in vain shows, sports and pastimes, taketh a months pains in preparation, and spares for no cost to make them most delightful; and though both these set an edge on his appetite, yet he is often weary of it before it be done, though it be but of some few hours continuance, and not finding that joy and contentment which he expected, wisheth that it were past. By which the great vanity of worldly things, and misery of worldly men plainly appeareth; for what can be more vain then they, whose expectation was better then their fruition, and whose worth ceaseth when they are enjoyed? what can be more void of excellency, then that which is only precious when it is absent, and loseth all it value when it cometh to use, experience spoiling it of all that worth which a false opinion had enriched it with. And consequently, what can be more miserable then a worldly man, who spendeth his whole life in the desire and pursuit of things future, and in loathing things present, and who setteth his heart upon such vanities which are more esteemable in their want, then in their enjoining, and being obtained with great care, pains and labor, when they should be the reward of all, become contemptible trifles, if not troublesome burdens: in which respect it were much better for him to spend his whole life in seeking, then to obtain that which he could find in his heart to cast away again, but that he would not seem to have lost all his labor; much better were he to be still suing, then ever to enjoy, because in the pursuit he is delighted, and as it were fatted with his own opinion, whereas fruition maketh him more lean and comfortless then he was before, because experience teacheth him that he hath spent all his sweat in hunting after a feather, and tired himself in seeking a vanity, which being obtained bringeth no pleasure or contentment; and instead of satisfying causeth loathing satiety.
Thirdly and lastly, from this insufficiency of worldly things to satisfy and bring contentment, proceedeth an endless desire & affectation of change: for though these earthly vanities satisfy not, yet they bring with them cloying satiety, the which being accompanied with loathsome contempt, enforceth the mind which naturally affecteth happiness, and full contentment (though it be ignorant of the means whereby it may be attained) to fixe the desires upon new objects, to see if it can find that in them, which was wanting in the other, wherein finding as little contentment as before, they leave also them and affect new; till having run over all which they think worth the desiring, and having tried all things which the world calleth excellent (if at least they can with all their care and labor attain unto them) at length (like those who affect new fashions and strange attires) when they have tired their invention, and know not what more to desire, they are fain to take up the old again which before they loathed, and after their glutted appetite is a little sharpened with absence and discontinuance, they place upon it afresh their soon wearied delight, till their renewed loathing moveth them unto a new change. And thus worldly men (like the horse in the mill) tire themselves in traveling this endless circle, ending where they began, and being at the night of death as far from the journey end of their desires, as when they began their days travail: and not having fixed their hearts, and grounded their hopes upon that never failing foundation, God all-sufficient and the eternal joys of his kingdom, they have nothing solid and substantial to rest upon, but like a feather in the air they are tossed to and fro with every wind, seeking rest but finding none. And having long tired themselves in vain, after manifold trials and new conclusions, finding no contentment, at last they resolve to place all their delight in often change; and that which they cannot find in the substance or sufficiency of worldly things, they look for in continual variety, so that now there is nothing pleasing unto them which variety and change refresheth not: like unto those lying in bed, and not sleeping or taking rest, who being wearied with waking, do spend the whole night in tumbling and tossing from one side to another, seeking for ease in their often change, which they cannot find by quiet lying on either side. And as those who are sick of a burning fever when they cannot satisfy their insatiable thirst, do often change their drink, one while longing after that which is tart and sharp, and another while after that which is cool and small; now affecting that which not long since in their health well pleased them in their neighbors house, as though it would now also bring the same delight; and anon not finding their thirst quenched by change of drinks, desire wine or water. But all in vain; for having tried all, they complain that they are all so bitter, that they do not quench their thirst: whereas in truth it is the bitterness of their mouth distasted with choler, the cause of their disease, and not the fault of their drink, and not because it is unfit to quench their thirst, but because their burning heat still renewing and augmenting it, maketh it unquenchable: So we being diseased with the burning heat of concupiscence, thirst after worldly vanities, thinking by them to have our heat abated; and after we have made trial of many, and yet find our thirst nothing quenched, we long after endless variety, never calling to mind that it proceedeth from our inward disease, and not from the want of outward things. A notable example whereof we have in Solomon, who laboring to find contentment in worldly things, and not finding it in any one of them, giveth his heart liberty to run over all, making trial of one thing after another, till in the end he was tired with all. He sought for it in mirth, and findeth instead of it madness; in pleasure, and discovereth nothing but vanity: Then he shifteth from one thing to another, and looketh for it, in great works and stately buildings; where missing of it, he goeth to seek it in fruitful vineyards, in delightful gardens and orchards, in fountains, springs, and pleasant groves; where not finding it, he proceedeth in the pursuit, and looketh for it in the multitude of silver, gold, and princely treasures, then in delightful music, then in many servants and great attendance; unto which we may add that which shame made him conceal, his multitude of wives and concubines: but having tried all these and many other, withholding nothing from his eyes▪ which they desired, nor withdrawing his heart from any joy; he findeth in all this variety, as the reward of all his labor, nothing else but vanity and vexation of spirit.
But this will better appear, if we do but a little consider of the special instances. For thus the ambitious man affecting honor, and not being satisfied with that which he hath attained unto, is presently glutted with it, laboring after hew variety, one while seeking vain glory, another while preferments; now the favor of his prince, and soon after the applause of the common people. Or if he settle his affection upon any one of these, he seeketh to refresh his glutted mind with variety in the degree, climbing one step after another, till he cometh to the highest; where being seated, he is now further off from contentment then at the beginning, because he cannot change for the better, nor delight his unsatisfied mind with wonted variety. Thus also the covetous man being unsatisfied with his riches affecteth change, shifting his wearied appetite from one thing to another, till all become tedious and troublesome. For finding no contentment in his old manors he desireth new lordships, being not pleased with one house, he buildeth another; and not contented with that, he erecteth a third much more stately; and being master of many, he findeth contentment in none, which is the cause of his oft shifting from one to another with great cost and labor; but all in vain is his removing, seeing he still carrieth his disease about him; and therefore is no more eased, then he who being sick of an ague, doth often change his bed. And as being weary of his house he affecteth often change; so also is he no better pleased with his household stuff, furniture, plate and apparel; and therefore being glutted with often sight of the same thing, herein also he makes variety the last refuge of his delight. And the like may be said of their gold, silver and treasures; of which though they be never weary in themselves, as being the idols upon which they have fixed their hearts, yet are they discontented with their share and portion, and therefore still affect greater quantities, till they have more then they can tell how to use. But above all, the voluptuous man finding no contentment in his delights, affecteth variety of pleasures, being most affected with that which he most seldom doth enjoy, and glutted with those which are in ordinary use. He may not twice together feed on the same dish without loathing satiety, and therefore tireth both sea and land, himself and all that belong unto him, in seeking out variety of meats; and nature not affording change enough to continue his mutable delight, he refresheth his cloyed appetite by the help of art, compounding many things together, because being single they cannot please, and adding as great variety of sau 〈…〉 s as meats, to give contentment to his curious pallet. Fool that he is to spend all this cost and labor in attaining unto that delight, which hunger alone without their help would much more plentifully bring unto him. And thus also they find no delight in their sweetest music, if still they should hear the same songs, and not have continual change of harmony; nor in beholding the same shows and sights, though at the first never so pleasing and delightful; nor in their games, sports and pastimes, but often change from one to another, sometime affecting chamber delights, and sometime more manly sports in the open fields; and never delighting long in any, because all are vain, but affecting continual variety, because the best of them not satisfying, within a while bringeth satiety and loathing.
CHAP. XIX.
Of the excellency of true contentment, and the means whereby we may attain unto it.
ANd thus have I shown that worldly things cannot satisfy the mind of man, or bring unto him true contentment; as also the evil and troublesome effects, which proceed from this insufficiency in them, and insatietie of the mind. Which as it should serve to make us to contemn these earthly vanities, as being not able to bring any tranquility or sound comfort; so should it move us to seek for this contentment, without which the life of man is miserable, not in these outward things which afford it not; but inwardly in our own minds, by purging and purifying them from worldly concupiscence, and by fixing our hearts and affections upon God's spiritual graces and heavenly joys, the one whereof we may have in possession, and the other in hope; without which all worldly things cannot satisfy, with which though we be abandoned of all earthly vanities, we may have tranquility of mind, and true contentment. For first if we have the spirit of God, and his sanctifying graces dwelling in us, we shall be filled and satisfied: for as our Savior Christ himself hath promised, whosoever drinketh of this spiritual water which he shall give him, shall never be more athirst, for it shall be in him as a well of water, springing up to everlasting life. And he that believeth in him, out of his belly shall flow rivers of the water of life. And if we would know what this well and river of the water of life is, which thus filleth and satisfieth us, the Apostle telleth us in the next words, that it is the spirit of God which he giveth to all that believe in Christ. So the Psalmist pronounceth him blessed whom God chooseth, and causeth to come unto him; because he shall dwell in his courts, and be satisfied with the pleasures of his house, even of his holy temple. And the Apostle maketh this the end of knowing the love of Christ which passeth all knowledge, that we may be filled with all the fullness of God. For if once we have the spirit of God, a lively faith, sincere love, assured hope, and the rest of his sanctifying graces dwelling in us, then are we thereby persuaded of the remission of our sins, our reconciliation with God, our adoption, whereby we become not only sons, but also heirs of all his promises, then are we assured of his fatherly providence still watching over us, which turneth all things by the wise and mighty working thereof to our good, especially to the furthering of our eternal salvation. And this maketh us to resign our selves wholly over to be governed by his will, as knowing much better then our selves what is fit for us; and to be not only contented, but also to rejoice, not in the state of prosperity alone, but even in our affliction and tribulation, as the Apostle speaketh. An example whereof we have in himself, who had attained unto such a measure of this spiritual contentation, that it was able to bear him out, in all outward estates and conditions. I have learned (saith he) in whatsoever state I am to be content, and I can be abased, and I can abound; everywhere in all things I am instructed, both to be full and to be hungry, and to abound, and to have want: I am able to do all things through the help of Christ that strengtheneth me. And if we have this spiritual contentment in our hearts, then the Lord will not let us want this contentment, which the Apostle had in respect of outward things: for so he saith, that if his people would have hearkened unto his voice, and walked in hi • ways, then would he have fed them with the fat of wheat, and with honey out of the rock would he have sufficed them. And the Wise man telleth us, that it is the blessing of God only that maketh rich, and also giveth with riches, comfort and contentation: the blessing of the Lord (saith he) maketh rich, & he doth add no sorrows with it: which blessing they alone have sure interest in who are endued with God's grace and holy Spirit: for well may those who are ruled with carnal concupiscence be rich in their outward estate, but they can never be rich in their mind with inward content; for the wicked (as the Prophet saith) are like the raging sea that cannot rest, whose waters cast up mire and dirt; and the voice of God hath plainly said it, that there is no peace unto them. But as for those in whose heart the peace of God's holy Spirit dwelleth, they have these outward things with content, or content without them; the Lord supplying their external defects with a sufficient measure of patience, comfort and tranquility of mind, and having godliness he also maketh us content with that we have, whether it be much or little, something or nothing.
The which inward contentation of mind, grounding it self upon God's providence and promises, is in it own nature most excellent, and being compared is much to be preferred before any contentment, which the confluence of all worldly benefits can bring unto us; for notwithstanding all these we may (as hath been shown) be inwardly poor, in the midst of all our outward abundance; but this spiritual contentment alone maketh rich: for as the Apostle saith, Godliness is great riches with contentation; and why so? because (as before he told us) it is profitable for all things, having the promises of this life, and the life to come. So that contentment which is grounded upon outward things, is momentary and of short continuance, lasting no longer then they last; for take away riches, pleasures, and preferments, which are the causes of this contentment, and the contentment it self must needs fail; whereas this inward spiritual contentment is always durable and most constant, seeing it wholly resteth upon God's love, holy will, and gracious providence, and therefore cannot fail, or be taken away by any worldly accident, because it is not grounded upon any worldly thing, and though all outward props should be pulled away, yet would it stand upright, because it resteth upon none of them. Finally, worldly content is vain and imperfect, not fully satisfying the heart of man; but that which is spiritual is full in his degree, though not without infirmities, and doth satisfy us, not only for a fit, but even forever. For as the Prophet speaketh, The Lord shall guide us continually, and satisfy our souls in drought, and make fat our bones, and we shall be like a watered garden, and like a spring of water whose waters fail not. In which respect this spiritual contentment is much more excellent, then any which can be found in worldly things; even as it is much better to have enough, then to have much; for he that hath much, if he want this spiritual contentment, still coveteth more in his greatest abundance, and he that coveteth still wanteth; but he who resting on God is inwardly content hath enough, because he desireth no more, and though his state be small, yet it putteth an end to his concupiscence, which all worldly things cannot do: for though we have too much, yet if we be not moderated with content, we think we have not enough; and though we have much more then we desired, yet our concupiscence increasing with our comings in, we are ready to desire more: now as that which is enough, how mean a pittance soever it be, is not to be esteemed little, so that is not to be esteemed much, how great soever, which is not enough.
But the excellency of this spiritual contentment may hereby further appear, in that whosoever hath it▪ hath a medicine of all miseries: for it is that which easeth the burden of all afflictions, and maketh them light and easy: it turneth our poverty into the greatest riches, supplying all outward wants with inward comforts; and even whilst we are owners of nothing, it maketh us lords of all things; whilst we seem poor, it causeth us that we be not poor indeed, but only in appearance, seeing thereby we have a secret riches that the world doth not take notice of, which giveth us enough, and enableth us to help others. For so the Apostle saith of himself, and of other of the faithful, that they were not simply poor, but as it were poor, making many rich; as having nothing, and yet possessing all things: and of such the Wise man speaketh; There is (saith he) that maketh himself rich and hath nothing, and that maketh himself poor, having great riches. Now this way of enriching a man's self in the midst of poverty is by contentation, as he afterwards expoundeth it: The righteous (saith he) eateth to the contentation of his mind, but the belly of the wicked shall want. The reason hereof is, because a contented mind borroweth whatsoever it wanteth of it self; for having little it desireth no more, desiring nothing, it wanteth nothing, and he that wanteth nothing, is of all others most rich. Again, if we be sick, this content is our best Physician, which both mitigates our pain, and gives us strength also to bear it; without which everyone is intollerablie sick in the time of health. Finally, if we be oppressed with cares, this content will free us from them, by causing us to cast them upon the Lord, upon whom we wholly rest, being assured of his power to help us, and of his will also, by his gracious promises. So the Psalmist saith, Cast thy burden upon the Lord, and he shall help thee: and the Apostle Peter willeth us to cast all our care on God, for he careth for us: whereas he that wanteth this spiritual contentment in God, is continually tormented with carking care in the midst of all his abundance; for his wealth, though never so plentiful, is unto him as a great standing pool, which though it have store of water in it, is subject to drying up: whereas the contented man's estate, though never so small, is exempted from that fear; seeing it is as a living spring, issuing out from God the fountain of all goodness, which though it be little in quantity, yet can never be quite dry, because it hath a continual supply whereby it is fed. No marvel therefore if he who is richest, is still turmoiled with carking care, seeing resting upon his own provision he hath good cause to fear, lest by some great drought of affliction, he may have his own ponds of provision dried up. Now what doth he but continually want, who is in continual fear of wanting? In a word, this inward contentment maketh us rich without riches, whole without health, warm without clothes, and merry in our greatest causes of heaviness.
On the other side▪ though we should have all things▪ and want this contentment, it were as good as nothing, seeing this contrariwise turneth peace into trouble, riches into poverty, liberty into servitude, health into sickness; yea were sufficient to make a hell of heaven, if it were admitted into it▪ there being no happiness where it inhabiteth, no want of any misery to those that have it. For he is unhappy, who doth not think himself happy; he is not rich, who thinketh himself poor, and therefore desireth more, although he possess abundance, because his insatiable mind swalloweth up his wealth; he is not honorable, though he were Monarch of the whole world, who thinking himself base and contemptible, is discontented in his greatest advancement. And therefore seeing this contentation is such a precious jewel, that with it no estate, without it all estates are miserable: let us labor to attain unto it, and not seek contentment in outward things, but in our own minds, for all the world and worldly things cannot bring it to our hearts, unless we first bring contentment unto them: for as our clothes cannot give warmth to our bodies, unless our bodies first give it unto them: whereof it is that a dead carcase which hath lost it natural heat, cannot have it restored, though all the clothes in the world were laid upon it: so neither can worldly things heat the heart with comfort and contentment, unless this spiritual warmth be first from the mind conueighed unto them, and where this vital heat is quite wanting, it is not the monarchy of the whole world that will revive it. Let us not therefore seek for contentment abroad, seeing we may have it so near home, not in earthly things, but in our own hearts, seeing the whole world can neither give, nor yet take it from us, which when we have, misery it self cannot make us miserable: we may have (if we will) sufficient in our own store; and why then should we depend upon others, and live by borrowing, whereby we are brought into a willful servitude? our own may suffice us, if our mind suffice it self: and we may abound in all plenty, if we be not causes of our own poverty: for let us but enrich our minds with content, and we may well scorn the worlds riches; seeing the smallest pittance will be sufficient; and enough (as we say) is as good as a feast: we see that sound and healthie bodies, though they feed on the coarsest fare, are strong, fat and in good liking; whereas those that are diseased, are lean and feeble, though they sit at full tables, and feed only upon the daintiest food: and therefore no man desireth sickness, that he may still feed on delicacies, but would rather content himself with the simplest commons, so he might have health to bear him company: so when our minds are in health, having in them that vital heat of comfort and content in God, we are so strong and vigorous, that in the meanest condition we are replenished with joy, and though men should take all we have from us, yet whether they will or no, they must leave our chief treasure, content, behind them: but if we be sick of worldly concupiscence, nothing will either please or ease us; and all our delicates will be but loathsome, if they be not served in with conte • tation. Satan could take away Job's goods but not his comfort, because his content was not in his outward estate, but in his heart, and having no commission to ransack that, he could not overcome him in the spiritual fight, seeing though all his riches were gone, his heart supplied wealth enough to maintain the war. And though having stripped him of all, he should have had leave to have brought him out to execution, yet his chief comforter content, would have accompanied him even unto death, seeing it was grounded upon his affiance and hope in God, which death itself could not take from him. So though the Amalekits did spoil David at once both of his wives and wealth, yet his contentment was not taken from him when all outward things failed, because it was not placed in them but in his heart, and in his God; and therefore when for less losses his company were so enraged through impatiency, that they were ready to stone him, like fools and mad men striking those who are next unto them, yet affliction being added to affliction, it is said that David comforted himself in the Lord his God. But contrariwise we see Ahab so weakened with his disease of covetousness, that he surfetteth with the very sight of Naboth's vineyard; and wanting inward content, a whole kingdom could not satisfy him, nor raise or ease his dejected mind, which but an opinion of want had overthrown.
Would we therefore have such contentment as is vnapproachable in the assault of any misery, and as it were out of the gunshot of any danger? let us seat it chiefly in heaven under the protection of God's providence, and so much of it as remaineth with us, let us place it in the castle of our harts, which as long as life lasteth none can surprise and spoil; and not in outward things which easily are stolen away and it with them. For example, would we have sufficiency of honors and worldly glory? why then must we not with that great enemy of the Roman monarchy, think of conquering one nation after another, that so satisfying our ambition, we may in the end find rest, and spend the remainder of our days in pleasure and delights: for honors are vain, and do not satisfy, and the mind is large, and naturally insatiable; and therefore here can be no fullness and content, for sooner may there want kingdoms to overcome, then a heart to covet them as we see in the example of the Grecian monarch. But this sufficiency must be looked for in the mind and heart, not by satisfying, but by moderating and overruling them, and not by fitting our estate to our desires; for they being endless, there would be no end of aspiring; but our desires to our estate, being content with that degree of honor which God by lawful means doth call us unto; counting it our chief honor to contemn those honors, which on ill and unlawful conditions are offered unto us; and that we are then truly great, when as we can despise wicked greatness. For seeing the excellency both of honors themselves, and of their degree and quantity, consisteth chiefly in men's minds and opinions, and not in any absolute goodness that is in themselves; therefore he hath enough of them indeed, who hath enough in his own opinion; and though he be but meanly advanced, yet if his estate give contentment to his mind, or rather his mind to it, he standeth not in need of more preferments, because he hath as much as he desireth. Whereas if the concupiscence be not overruled with reason and religion, the more honors we have, the more ambition also; and consequently the less content. For seeing all desiring and aspiring cometh from opinion of want, and he that ever wanteth can never be satisfied; therefore it mattereth not how great our preferments are in themselves, if we think them little unto us, seeing he who thinketh he hath too little, still affecteth more, and can never be content till his own heart telleth him, that he hath enough. If therefore we would have contentment in honors, we must not labor to attain unto it by multiplying of preferments, but by moderating our ambition, setting before us the example of the prophet David, who being by God himself anointed king, did not ambitiously aspire to take possession of the royal throne, by cutting off Saul, though he were rejected by God, but waited till the Lord himself did make him a way, by giving unto him lawful means: and when he was highest in his estate he was not haughty in his heart, but was as humble as a waned child, when he welded the scepter, and held in his hand sovereign power, whereby having his mind far under his condition, though through his sons ambition he lost his kingdom, yet not his content, but was willing to accept of any estate which the Lord would assign unto him. Here am I (saith he) let him do to me as seemeth good in his eyes. And this was that lesson which our Savior taught his Disciples, when as they ambitiously strove one with another who should be greatest; not to satisfy their ambition by supplanting one another, or attaining unto preferments, but to subdue their pride, and moderate their concupiscence, becoming as meek and humble as those little children which he set before them.
And thus also must we look for sufficiency of riches, not in our outward estate, but in our mind; not by adding to our wealth, but by diminishing our concupiscence: for though the world may think it a strange paradox, yet it is an undoubted truth, that a man is made truly rich, not by multiplication, but by subtraction; not by increasing his riches, but by abating his immoderate desires. For seeing the whole riches of the world are finite, and the mind of man in some sort infinite and insatiable; therefore there can be no fullness or sufficiency by fitting riches to our minds, which is impossible; but by limiting and circumscribing our desires and concupiscence, making them so little as that they may be satisfied, seeing the other can never be so great, as to fill and satisfy them in their full largeness. And if we thus confine our unlimited desires with true content, we shall attain unto greater and better riches, then the whole world can yield, for that may give us much, but not enough, and where there is not enough there is want, and he that wanteth is still poor, seeing penury and poverty go together; but content bringeth sufficiency to the meanest estate, and he that hath sufficiency wanteth nothing, and he who wanteth nothing is above all others truly rich. And thus the Apostle prescribeth a way how a Christian may be rich, and never need to seek help from the earthly mammon: Godliness (saith he) is great riches, with contentation. So that a man may be rich without riches, when godliness and contentation do meet together. And to the same purpose one of the ancient well defineth riches: Those (saith he) are true and never wasting riches, to desire that only which is necessary for use, and well to dispose of those things which are thus to be used: for as an ill man said well, if we live according to nature, we shall never be poor, if according to opinion, we shall never be rich; nature desiring but a little, and opinion being insatiable. He therefore who is endued with God's spiritual graces, godliness, and contentation, is truly rich, though his outward estate, be never so mean; and of him that may be truly said, which the spirit speaketh to the Angel of the Church of Smyrna; I know thy poverty, but thou art rich. For he only is rich in God's estimate, who is rich unto eternity, laying up in store the fruits, not of earthly abundance but of virtue: he which hath such peace and tranquility of mind, that he desireth nothing, nor is tossed with the waves of concupiscence, neither loathing his old store, nor seeking new, by perpetual desiring, making himself poor in abundance of wealth. The only way therefore to attain sufficiency of riches, is to have in all estates a contented mind; for thus we may be rich in the midst of poverty, seeing he is rich who hath enough, and he hath enough whose state agreeth with his mind; neither is he poor who hath little, but he who not being sufficed desireth more. Whereas if we want this contentment, though we have never so great store of wealth, yet we remain poor; neither can it by satisfying our minds make us happy, but only change our misery, making us now want in plenty, who before wanted through penury. And this cometh to pass because our minds continuing sick and diseased with discontent, which ariseth from their insatiety, do make riches as troublesome, and more burthensome unto us then our poverty. For as he who is sick of the dropsy is alike tormented with insatiable thirst, whether he drink in silver plate, or in earthen pots; and he who is sick of a fever is alike ill at ease, when he lieth in a bed of iuorie, and when he lieth in a bed of wood; because wheresoever he doth lie his disease followeth him: so if our minds be sick of covetousness, it mattereth no • whether we have much or little, seeing these outward things cannot cure the inward diseases of the mind, nor whether we be poor or wealthy, seeing our concupiscence still accompanieth us.
Finally, if we would have sufficiency of pleasure, it is not to be found in outward things, which only satiate and never satisfy, but in the inward contentation of the mind, which we may easily attain unto, if we change our carnal delights into spiritual rejoicing in God, in the fruition of his spiritual graces, and in our assurance of his heavenly joys; for this will make our hearts so inwardly cheerful, that we shall take pleasure in all outward things, not only such as the world delighteth in, but also in those which are tedious and troublesome unto them: for this inward pleasure will turn our labors into recreations, and our sorrows into joy, making us to be merry and rejoice, not only in worldly prosperity, but also in tribulatiō, as the Apostle teacheth us, both by his doctrine and example: and this is that joy, which as our Savior Christ saith, is full, and therefore satisfieth us, and permanent, and therefore can never be taken from us. But if besides this spiritual joy, we would be satisfied with worldly pleasures, we must not look for this sufficiency in outward things, but in our minds, not by multiplying our delights, but by restraining our appetites: for otherwise well may we be glutted, but never contented with worldly pleasures, like the arch-epicure himself, who confessed that loathing costly delicates, he contented himself to feed on bread and water, not because he was weary of his dainty cates, so much as of the discommodities which he felt whē he had surfeited on them: and thus the divine Heathen bridled his voluptuous concupiscence, by accustoming it to want that which it most desired, when as being athirst, he would often draw water out of his well, and pour it out again without drinking, until he had so mastered himself; that he could quench his thirst with a moderate and well-ruled appetite: and if we would thus limit our desires, and curb in our insatiable voluptuousness, if we would live to nature, and not to lust, and be ruled by reason, and not opinion, then would a few pleasures satisfy us, and being satisfied we should want nothing.
And thus have I shown that the only means of attaining unto sufficiency of outward things, is by inward contentment. Now it remaineth that I also show how this contentation may be obtained, or else the difficulty were but only changed, and not removed; as if the Physician should tell us that such a potion would cure us, but never teach us how to make it, or where to have it. The first and principal means of attaining unto contentation, is wholly to resign our selves over to the good will and pleasure of God, submitting our willes unto his will, and saying with our Savior Christ, not my will, but thine be done: the which howsoever it be an hard lesson to flesh and blood, yet may we easily learn it, if we know, and knowing believe; first that the Lord upon whom we wholly rely is infinite in wisdom, and therefore knoweth much better what is good and profitable for us, especially for the eternal saving of our souls, thē we our selves; for if the child taketh no care for himself, but resteth contented with that provision & allowance which his loving father allotteth to him, because he knoweth that his fathers discretion exceedeth his; and if being sick, we be content to receive upon the Physitiōs word, not only those things which we affect, but even bitter pills and unpleasing potions, which we loath & abhor, because we know, his skil exceeding ours, he is much better able to direct us for the recovery of our health: then how much rather should we lay aside care, and rely upon the allowance of our heavenly Father? how much rather should we trust this spiritual Physician, whose skill and faithfulness never failed? We in our foolish appetite desire worldly honors, but he in his wisdom denieth them, because he knoweth they are but windy meats, which would not nourish our souls, but puff us up with pride; we affect worldly riches, but he withholdeth them, because he well seeth they would be a means to make us poor in grace, and as unfit to enter into the strait and low gate of heaven, as the Camel into the needles eye; we dote upon carnal pleasures, but he withholdeth them from us, because he knoweth that our licorous and greedy appetites would easily surfeit of them, and so lose our spiritual health and strength, if not our bodily also: and therefore why should we not be contented to want these things, which if they would not bring more hurt then good, more loss then profit, our heavenly Father, and most cunning Physician would never have denied them unto us. And this argument our Savior Christ useth to remove carking care, and work contentation, because our heavenly Father knoweth better then our selves of what we stand in need. Secondly, let us consider, that as he best knoweth what is fit for us, so he is omnipotent, and therefore most able to supply it; and as he can give riches without contentment, so also is he alike able to give content without riches; for it is he himself rather then his gifts, that doth satiate the heavy soul, and replenisheth the sorrowful soul with joy, as the Prophet speaketh. And these two things known and remembered, may make us rest with content upon his ability to do us good; for if he knoweth what is best for us, and hath power also to give it, who can doubt of his sufficiency? But though he be God all-sufficient, and therefore able to provide for us, yet how may we rest assured that he will do it? Surely this is no less certain then the other; first, because his love towards us is infinite, as being our gracious Father in Christ, who hath loved us so dearly, that he hath given unto us and for us, his only beloved Son, and that to suffer for us death, even that bitter and shameful death of the cross, that he might work the work of our redemption; and thus he loved us, not when we were friends and children, but strangers and enemies. From whence we may conclude with the Apostle, that he who hath given unto us his Son, when we were in the state of enmity, cannot possibly deny anything which is good for us to receive, seeing we are now reconciled and become his friends. Secondly, his will is manifested by his manifold and gracious promises, whereby he hath undertaken to minister unto us all things that are good; so the Plalmist saith, that if we fear the Lord, there is nothing that is good shall be wanting unto us; and that the Lord our God is our sun and shield, who giveth grace and glory, and withholdeth no good thing from them that walk uprightly. Our Savior likewise hath promised us, that if we first seek the kingdom of God and his righteousness, all outward things also shall be ministered unto us. And the Apostle telleth us that we ought to be content with those things which we have, because the Lord hath promised that he will not fail us, neither forsake us; if he had promised his gifts and not himself, there might because of discontent, when they are wanting; as for example, if he had promised only honors, riches, and pleasures of the world, and said that these should never fail, we should have had little comfort or content in our disgrace, poverty and bitter griefs, because all these things have left us; but when he promiseth us himself, that he will never forsake us, we can never have just cause of discontent; because what is wanting in our outward estate, he is ready to supply by his inward graces, and able to make our little sufficient, as well as plenty, and even our nothing as good as all things.
Seeing then our God in whom we trust, is so infinite in wisdom and power, so infinite also in his love towards us, and no less gracious in his promises, then true in performance, as being truth it self, who cannot deceive, and his words, Yea and Amen: what foul shame were it for us who profess Christianity, and by often instruction have attained to the knowledge of these principles; not to rely our selves wholly upon him with full content, submitting our willes unto his will, and liking of that which best pleaseth him, seeing the very heathens, who were ignorant of this trust, and destitute of all these hopes and comforts, could yet resign themselves over to be ruled at the pleasure of their divine powers: so one of them saith, that that ought to please man, whatsoever pleaseth God: and again, It is necessary that every man that is good, should be of great piety towards God, and consequently that he suffer with a patient mind whatsoever happeneth unto him, knowing that it happeneth by divine providence which governeth all things. Neither in truth can there be a more effectual argument, to move us unto contentation of mind, and to bear whatsoever befalleth us with patience and comfort, then to consider, that God, who is in himself infinite in wisdom and knowledge, and unto us most gracious and merciful, doth so order and govern all things with his providence, that not so much as a sparrow can light on the ground, or an hair fall from our head, but as they are guided by it. Whereof it is that our Savior Christ persuading us to lay aside carking care, & to rest wholly upon God with contentation of mind, doth chiefly insist upon this reason, as being most powerful and effectual. For if there be no doubt to be made either of God's ability, or of his love; and if we certainly know that by his wise, powerful and most gracious providence, he appointeth, directeth and governeth all things whatsoever, which hap̄ unto us, or any way concern us: then must we also necessarily conclude, that all that befalleth us is for the best; and that the calling, state and condition wherein we live, though in it self it may seem evil and full of misery, and were in truth so as it seemeth, unto other men, yet unto us it is of all others most good and profitable, seeing it is appointed and allotted unto us by God, whose infinite wisdom, power, truth, and love would have disposed otherwise of us, had he not known this estate most fitting for us; and would not have denied unto us anything which our hearts desire, but that he knoweth that they would do us more hurt then good, and hinder, rather then further the eternal salvation of our souls. So the Psalmist telleth us, that those who fear the Lord shall want nothing; the which he limiteth and restraineth in the next verse, because we are ready to make our concupiscence, and not reason and truth, the measure of our wants, telling us that they shall not want anything which is good; for otherwise, if God should bestow upon us those things which he knoweth would be hurtful unto us, though they be good in their own nature, they would be evil unto us, and through our abuse, of benefits become curses. And therefore whatsoever our condition or portion is, we may safely conclude, that it is best for us, and say with the Prophet David, the lines are fallen unto me in pleasant places, yea I have a goodly heritage; praising the Lord for that we have, and not murmuring for that we have not. For if we know that for the care and love which God beareth us, he hath given unto us that we have; let us know also that in the same care and love he hath measured unto us our proportion, which should make us rejoice in those things which we have received, and not break out into impatiency, because something we desire is withheld from us; yea seeing the Lord keepeth nothing from us, but such things as he knoweth would be temptations unto sin, let us glory in these wants, and give thanks to God, that we have not more gifts then grace to use them, nor received a burden above our strength.
Yea will some say, but I see others whō God loveth abound in honors, riches and delights, who notwithstanding serve God faithfully, and employ these gifts which they have received, to the glory of him from whom they have received them; and why might not I also enjoying them be bettered and not hurt by them as well as they? I answer, that all are not of the like nature and temper, but as we say, so many men, so many minds; by reason whereof it cometh to pass, that ones food is another's poison, one man's raising is another's ruin, and that which is most profitable for this man, is for another most pernicious. There is no wise physician giveth the same physic to all patients, or in the same proportion; but he fitteth it in quantity and quality to every ones need, giving one pills to purge him, another cordials to restore him; one must be launched, another must be healed; one must have sauces to quicken his appetite, another must fast, and be cured by abstinence. Neither is there any wise householder that particularly knowing the condition of his family, will provide for, and feed all with like food, or with equal quantity; for one loveth that which another loatheth, and this man ariseth hungry with that allowance, which would cause another to surfeit with excess. And doest thou deny unto God that liberty of disposing unto everyone that which best befitteth them, when as thou allowest it unto men? Shall the physician order his patients as he pleaseth, who often faileth in skill, and sometime in faithfulness; and shall not the Lord be allowed to purge or restore, wound or bind up, cautherize or heal, as he knoweth most fitting for his several patients, seeing he can neither err in knowledge, nor fail in love? Shall the householder have leave to dispose of his own goods in his own family, who notwithstanding may be short in discretion, or partial in affection; and must the Lord be stinted, so as he may not give according to his pleasure that allowance to everyone which he knoweth most requisite, seeing his wisdom is infinite and his love incomprehensible, respecting the person of none, but doing good to all, as their state and condition doth require? We find by experience that one man is bettered by liberty, another by restraint. One being of an ingenuous nature, is made better by benefits, another of a more servile disposition becometh worse, and is only mended with threats and punishments: upon the one kindness worketh, upon the other fear. This man is fit for employment when he hath well fed, another is so drowsy that he is good for nothing but to sleep. Now who is most fit to judge of thy nature and disposition, and accordingly to allot unto thee the most fitting proportion? Thou, who being blinded with pride and self-love ouerweenest thy gifts, and thinkest thou couldest well bear a sails, which in truth would overturn thee; or God, who having made thee of nothing searcheth the heart and rains, and plainly seeth all thy secret thoughts and hidden imaginations, notwithstanding all those veils which self-love hath cast over them? Thou desirest honors, but God knoweth that pride lurking in thy heart, would if thou haddest them, make thee insolent and the more ambitious; thou wouldest wallow in worldly delights, but God knoweth that thou wouldest dote so much vpō them, that thou wouldest neglect the joys of heaven; thou wishest to be rich in goods, but God knoweth they would make thee poor in godliness: thou desirest health and strength, but God seeth they would make thy soul sick and weak, causing thee to be the more secure, and to put the day of repentance far from thee. And therefore the Lord giveth thee contempt for honor to make thee humble, and fit by stooping to enter into the gates of heaven; he giveth thee miseries for delights, that being weaned from the world thou mayest hunger after his eternal joys: instead of riches, he giveth thee poverty, that thy heart being empty of worldly vanities, may be filled with his graces; and for health he giveth thee sickness, that thou mayest daily cast up thine accounts, and be always ready when he calleth for thee to give a reckoning of thy stewardship.
Yea but the Lord if he would, might have made me honorable and humble, rich and gracious too, he might have given me abundance of his gifts, and a mind also to use them well; and seeing others have both, why have not I as well as they? But who art thou O man who disputest with God! should the pot say to the potter, why hast thou made me thus? Though there were no other reason why thou hast not received these double gifts of prosperity and grace, but God's sole will, it were sufficient to satisfy us, seeing they are his free and undeserved gifts, which he may justly bestow where he pleaseth. For may he not do with his own what he will? or is our eye evil because he is good? Is it not enough for us to be servants of his family, unless we be stewards and chief officers? should we not rather be thankful for receiving many benefits, then repine because we have not received all? doth it not suffice us that we are made partakers of his chief jewels, and are adopted sons and heirs of our eternal patrimony; unless we have also servants wages, and a large share in earthly trifles? and can we not be content that the Lord hath given us leave to go to heaven, if we may not also choose our way? But consider further that thou art not scanted of anything thou desirest, because the Lord is niggardly in his gifts; for his bounty was such, that had it not been our own fault, we might have been partakers of all: for in our first creation he gave us grace and glory, virtue and happiness, abundance of his blessings, and holy wisdom and pure affections whereby we were enabled rightly to use them. But by our fall in the loins of our first parents, we brought our selves into the state of corruption, whereby we lost all right both to spiritual graces and worldly blessings; and are we not well though for a while we have not both, if the better part be restored unto us? By our sin we have so disordered God's blessings, and divided his gifts, that very seldom his spiritual graces and temporal benefits will rest together, unless by the supernatural and admirable work of his holy spirit they be reconciled: and would we daily have God to do miracles by joining the height of prosperity, and the height of grace, and as it were heaven and earth in the same subject? Again, consider that in this state of corruption, for the preserving of human society, it is necessary that there should be some of mean quality, as well as honorable, poor as rich, weak as well as strong; and why should any think that the condition wherein God hath placed him, is not as fit for him as for another? for wherein hath he deserved better at God's hands that he should prefer him? or what hath he that he hath not received? or why should any desire all, when as upon examinatinon he shall find that he deserveth nothing? Furthermore, if it pleaseth the Lord, the more to manifest the glory of his wisdom and power, to cast us first down whom he meaneth to advance; to make contemptible, whom he purposeth to make glorious; to afflict with poverty and misery, whom he intendeth to enrich with eternal happiness, and to bring us to heaven as it were by hell gates; why should we not willingly follow him even in the foulest way that will bring us to the fair iourneies end of joy and blessedness? Finally, let us remember that the world was not made for our paradise, where we should have all joy without sorrow, and good without the mixture of any evil; but for our pilgrimage, where for sin we should be afflicted, tried and proved, that so through God's free mercy being found fit, we might be received into our heavenly country, and there enjoy our happiness and fe • icity, without the disturbance of any misery. Lastly, let us consider, that God in his kingdom hath several rewards, though the same blessedness, and as it were crowns of glory, of diverse makings. He hath one reward and crown for the patient poor, and another for the bountiful rich; one for them who are humbly honorable, and another for them who are courageous in contempt; one for them who do well, and another for those that suffer for well doing; measuring his rewards according to the measure of his gifts and graces: why therefore should we not desire to have all fitted? why should we not be content with any so we may be sure of one? why should we not with patience and cheerfulness suffer here want, that there we may have fullness; misery that we may find joy; poverty that we may be enriched with these treasures; and ignominy and contempt, that we may receive this crown of glory. And this argument of comfort and contentation our Savior Christ useth: for having persuaded his disciples to rely on God's providence without carking care, and promised that if they would seek first God's kingdom and righteousness, they should have also worldly necessaries supplied unto them; because they were like to have some small discouragement by their short allowance of these dersied benefits, he willeth them not to fear for all this, because it was their fathers pleasure to give them a kingdom.
The next means to attain unto contentation, is to live an holy and Christian life, walking in the ways of God's commandments, in sincerity and uprightness of heart; for first godliness must enrich us, before we can be content with that we have: first God must dwell with us by his spirit, before we can be content to forbear the worlds company. Our hearts must be filled with better things, before we can be willing to part with worse; they must be enriched with heavenly treasures, before we will leave immoderate seeking of earthly trash; they must be endued with knowledge, faith, affiance, hope, love and the rest of God's sanctifying graces, before they can lightly esteem of honors, riches, and earthly delights: for having a natural appetite and hungering desires, either they must be filled and satisfied with that which is good, or else they will with insatiable longing affect and covet worldly vanities; like the stomach, which unless it be sufficed with wholesome food, will suck in the wind, though being full of it it is not satisfied, but rather tormented. Again, if we have any true contentment we must have it in the Lord, as hath been shown; but there is no contentment to be had in God without godliness: for howsoever the Lord be infinite in wisdom, power, goodness, love, and truth, yet we cannot comfortably apply any of all this to our selves, for our use & benefit; neither in truth do they at all appertain unto us, unless we perform such conditions as God requireth, loving, fearing, trusting in, and serving him in simplicity, sincerity, and uprightness of heart; seeing the Lord hath limited the promises of all his mercies to such as observe them. So the Psalmist saith, that nothing shall be wanting which is good to those who seek the Lord and fear him; that if we delight in the Lord he will give us our hearts desire, that the Lord will be a sun and shield, give grace and glory, and withhold no good thing from them that walk uprightly. So the wise man telleth us it is the good conscience which makes a continual feast; and y t it is the fear of the Lord, which being put into the skole with a little, weigheth down in worth and weight all worldly riches and abundance. Finally, our Savior Christ telleth us▪ that we shall have from God a supply of all earthly necessaries; but it is upon the condition, that we first seek his kingdom and righteousness. Those therefore who perform these duties which God requireth, may with comfort and contentation of mind rest securely upon his providence and promises, because they have assured interest and title unto them; and they may joyfully submit their willes unto his, taking all he sendeth in good part, seeing his mercies are sweet, and his chastisements wholesome, and all whatsoever being foreseen and directed by his wisdom, ruled by his providence, and applied unto us in love, must needs turn to our good, and further our salvation. Whereas contrariwise those who li • e in their sins, and have no desire to serve the Lord, can never have this true contentation, because in the storm of troubles, they want this haven to flee unto, and in their wants cannot with comfort and assurance flee unto God for help, seeing they conceive of him as just Judge, who will take vengeance on them for their sins, and not as of a merciful father, who will supply all their wants, seeing they live not like his children, but like his enemies.
Lastly, if we would have contentation in all estates, we must as well have an eye upon those things which through God's mercy we enjoy, as upon those things which we want; and think as well what we deserve, as what we desire. For if we would consider that in our greatest wants we enjoy innumerable blessings of God, whereas our sins have deserved, that they should all be taken from us, and his judgments and punishments inflicted, as a fit wages for our sinful service; then would we not be discontented for that we have not, but contented with that we have, nor repine for wanting some things, but rejoice that the Lord vouchsafeth us anything. Again, if we would but consider how many benefits we enjoy which others want, who are much more worthy; if we would look how many come behind us in rewards, that go far before us in desert; we would not through discontent make our selves miserable, because we cannot be so happy as we desire; we would not fret because some go before us, but rejoice that we are preferred before so many; nor repiningly think God's liberality scant and strait, because we have not all, but rather admire and thankfully extol his infinite bounty, that he vouchsafeth unto us anything, who have deserved nothing: whereas if our finger be always upon our sores, and our eye upon our wants, never thinking what we have, but what we desire; if we always look upon those who go before us, and never cast back our eye upon those that follow us; if we compare our wants with others plenty, and our miseries with their joys; never looking at that wherein they also are defective, nor upon those evils, wherein they have their share; then can we never want sorrow and discontent, because we are our own tormenters, nor live at ease with comfort and quietness, seeing we pick quarrels against our own peace, and whip our selves with rods of our own making.
And thus have I shown that our contentment is to be found in spiritual and not in worldly things: but for as much as we cannot here have full contentment, because we are not full of grace, nor be thoroughly satisfied with spiritual things, because they are imperfect, and our desires also worldly and carnal; let us above all things labor to attain unto heavenly happiness, and to be partakers of those eternal joy • which will fully satisfy without all loathing satiety, seeing by the infinite wisdom and power of God they are of such a nature, that their fullness is accompanied with a continual appetite, so as they do at the same time satisfy and inflame desire, provoke and quench the thirst, and so enlarge the heart perpetually, as that they also fill and content it; and whereas the worlds pleasures like chil-blanes in the feet, do itch and ache both together, and like the itch make us lose that pleasure by smarting, which we took in scratching; these heavenly joys bring fullness and perpetuity of content, without the mixture of any trouble: so the Psalmist telleth us, that in God's presence is fullness of joy, and at his right hand there are pleasures for evermore; that we shall be satisfied with the fatness of God's house, and that God will give us drink out of the rivers of his pleasures: for God shall be unto us all in all, and beholding his face in righteousness we shall be satisfied with his image, as the Scripture teacheth us: for what can suffice if God satisfy not, seeing he is infinite in all goodness, love, loveliness, beauty, wisdom and all perfections? And therefore if we be once certain of these joys, though it be but by the assurance of faith and hope, we shall not mourn with discontent in the absence of worldly vanities, seeing we shall want them no more, if once this divine brightness hath illuminated our hearts, then we want the candle light when the Sun shineth. Now if we would attain unto this assurance of these heavenly joys, we must make Christ our way, for none climeth thither but by this ladder, and by a lively faith be engrafted into him, that so in him being reconciled, justified and adopted, we may being sons, be also heirs of everlasting happiness; as also we must show the fruits of our faith in sanctification of life, seeing the Scriptures plainly teach us, that if we be not sanctified, we are not justified, and if we be not justified, we shall never be saved, that without holiness we shall never see God, that nothing unclean shall enter in thither, and that unless we be regenerate and borne again, we can never enter into the kingdom of heaven: and therefore if we would be citizens of the kingdom of glory, we must first pass thorough the suburbs of grace; we must do God service, if we expect to receive wages; and overcome the spiritual enemies of our salvation, before we can receive the crown of righteousness, and triumph as conquerors in everlasting glory.
CHAP. XX.
Of the unprofitableness of worldly vanities, in comparison of God's spiritual graces and heavenly joys.
ANd thus have I shown the vanity of the world and worldly things, & that by reason hereof they do not satisfy & content us. The next argument which in my general division I propounded to persuade all to a just contempt of them, in comparison of spiritual grace and eternal glory, is their unprofitableness. The which also is a necessary consequent of their vanity: for because they are vain and worthless, therefore they cannot greatly profit those that have them; whereof it is that the Wise man having shown that all is vanity, presently inferreth, that there is no profit under the Sun. And holy Samuel exhorteth the people to serve the Lord with all their hearts, and not to turn after vain things, which could not profit nor deliver them, because they were but vanity. And our Savior Christ telleth us, that it will not at all profit a man, though he gain the whole world, if he lose his soul, as he surely doth, who more esteemeth gold then godliness, and setteth his heart more upon these earthly vanities, then upon God himself, and the eternal joys of his kingdom. So that these worldly things are like unto glittering tinsels, which make a glorious show, but being vain and worthless, serve to no good use, but make those that wear them the prouder only, and not the warmer, as equally letting in the outward wind that cooleth them, and the inward wind of vain glory, whereby they are swelled and puffed up; or like unto clothes full of massy gold, which adorn us unto others, but load us in our own sense; for howsoever worldly vanities make a goodly show to those who never had them, yet their owners find them vain and unprofitable, as being in their greatest need, rather cumbersome burdens, then sound comforts.
But this will better appear in the special examples of honors, riches and carnal pleasures: for what profit is there in vain-glory, the praise of men, and worldly preferments, if we ambitiously affect them, and set our hearts too much upon them; seeing they do not so much extol and magnify us before men, as they abase and vilify us in the sight of God? And what will it profit us to be praised of men, when God and our own consciences shall condemn us, either because we have compassed these honors by evil means, or sin in their fruition, by preferring them in our hearts before God and godliness? What will it avail us, if running ill in the spiritual race we have the applause of the standers by; if the Judge himself censure us as unworthy to receive the garland? It is not these waxen wings of men's praises, which are ready to wind every way with the heat of their affections, and melt and vanish when the scorching▪ Sun of affliction ariseth, that will carry us to heaven; neither is it their dispraises that can hinder us in our ascent, if we be supported with the wings of faith and a good conscience, much less pull us down again, when we are once seated on the throne of glory: and therefore foolish is our course, if we take more pains to seem good in show, then to be so in truth; to have the commendations of men, then the testimony of a good conscience; and be more careful to be applauded of those, who must stand at the same bar, then to be approved of our Judge, by whom one day we shall be justified or condemned.
Neither is there more profit in worldly riches, seeing as our Savior Christ telleth us, though a man have abundance, yet his life standeth not in his riches; because as elsewhere he speaketh, man liveth not by bread only, but by every word which proceedeth out of the mouth of God. And though a man have never so great store, yet he hath few privileges above him, who hath only necessaries, or some small competency: for as the Wise man saith, When goods increase, they are increased that eat them, and what cometh to their owners, but the beholding of them with their eyes? In which respect men abounding with wordlly wealth, have that benefit by their riches, that stewards have in a great family, by the great sums which are committed to their disposing, whereby (at least if they be faithful) they only have their care and pains increased whilst they make provision for so many mouths and bellies; and the greater and more difficult reckoning to make, when their masters call them to yield their accounts. For what are rich men but God's stewards, who have their abundance committed unto them, not to spend their superfluity in riot and excess, but to maintain and relieve their fellow servants? and what in this regard do their great receipts profit them, seeing of all, they have but meat for their bellies, and clothing for their backs, and of the rest must be accountant to our great Lord and master how they have bestowed it, when at the great day of his appearing he shall call them to a reckoning. Yea but being stewards they may allow to themselves a double portion; and all things coming through their hands, they have more liberalll maintenance, and a greater share in those rich talents which are committed to their disposing. For example, they have the privilege of full tables and dainty diet, of costly apparel, and soft beds; whereas the poorer sort have scant and course fare, mean • clothes, and hard lodging. To which I answer, that these benefits are exceeded by the inconveniences which do accompany them; and though they were not, yet in the very fruition of these things, wherein they glory most, they have little privilege above them who are skanted of them; seeing howsoever they much exceed them in their store, yet neither in profit nor delight; for the pleasure of eating and drinking, consisteth not so much in the daintiness of our fare, as in the disposition of those who sit at the table, seeing he who bringeth with him an hungry appetite and good stomach, feedeth on his course fare with more delight, then he who is glutted with often surfeiting on his most costly cates, although his stomach be whetted with great variety of meats, and innumerable sorts of alluring sauces. But herein the poor have privilege above the rich, because their labor provoketh their appetite, which is satisfied at their meals without surfeiting, either because by reason of the scantness of their provision they cannot, or in respect of the coursenesse of their fare they will not exceed due measure: whereas the rich having their stomachs cloyed with insobriety and intemperance, into which they have fallen, whilst their bewitching dainties, and variety of dishes have allured them, by pleasing their pallet to oppress their stomachs, and wanting the means of labor and exercise to recover them; they have still their hunger prevented with their provision, and so coming to their meals with cloied appetites, they rather loath then delight in their daintiest fare, and not knowing whether it were best to eat anything or nothing of all their delicates, they inwardly fret that having so good meat, they have no better stomachs; and repent of their last meals gluttony, not because they hate their sin, but because they have lost their appetite, and now are deprived of all their pleasure, because they had then too much. Neither have they any great benefit by their bravery above those that go in plain habits, seeing these no less then they attain unto the main ends of apparel, which are to keep us warm and to hide our shame; whereas they by their superfluity gain but more care and trouble, and by displaying these ensigns of pride, expose themselves to the scorn of their superiors, and to the envy of those who are of meaner condition and estate. Finally, they have no great privilege above the poor in respect of their soft beds, rich coverings, and costly canopies: for whereas the chief use of a bed is to sleep in it, and take our rest; the rich do least of all attain unto it, though their lodging be never so easy and gorgeous, partly because their fullness and excess are as great hindrances to rest, as hunger and want, and partly because their heads are troubled about their riches, whilst they are thinking either of getting more, or of keeping and disposing that they have; whereas poor men which lie harder, do sleep much more soundly, after their sober meals, and their days labor. And this the wise Solomon observed: The sleep (saith he) of him that travaileth is sweet, whether he eat little or much, but the satiety of the rich will not suffer him to sleep. By all which it appeareth that riches do not greatly profit us, no not so much as in respect of worldly benefits. Yea (as one saith) it is well with us if we do not receive hurt by their fellowship; it sufficeth that we be not made worse by them, seeing they cannot make us better. It is true indeed that they who abound in wealth have fit opportunity and means of doing the works of mercy and of comforting and doing good unto many, but this privilege they have above the poor, only in manifesting the bounty and goodness of their mind unto men, for both are alike and equally accepted in the sight of God, the rich man who doth good deeds both with heart and hand, and the poor man, who wanting ability, is only bountiful in his affection, and willing desire.
Now if this be true of those rich men, who by their use of riches have those usual comforts which they afford; then how much more is it verified of sordidous misers, who howsoever they abound with all manner of wealth, yet their riches are altogether unprofitable unto them? For whilst they think of gathering and scraping more and more, they forget to enjoy that they have, and so of masters become only iaylors and keepers of their wealth, having no use of it themselves, nor letting others use it; whereby it cometh to pass, that of all they have they have nothing, and yet are tormented with the want of all which they have not. So that these are like him who was possessed with that unruly devil, or rather legion of wicked spirits, for this devil of sordidous covetousness, will not suffer them to dwell in their houses, because they would not lose the hire; nor to eat meat, or wear their clothes, because they require cost, and hinder their bags from filling; but causeth them in frantic manner to break all bonds of common honesty, to toile and travel by sea and land, to run a thousand desperate courses, and to wound their heads with cares, and their harts with grief, whilst they are drawn on with hope to increase their wealth, and when with all this care and danger they have attained to their desires, they have no use or benefit of all that which with so great pain and peril they have scraped together. Like unto them who being athirst, spend all their time in drawing water, and in filling their cisterns, but yet have no power to drink, though all their vessels do overflow; wherein they commit that miserable folly which the rich fool in the Gospel fell into, who though he had abundance of all things, yet never thought of enjoining anything till he was ready to leave all, bidding then his soul to live at ease, to eat, drink, and take it pleasure, when as in the very same night it was taken from him. And this folly the son of Sirach observed. Some man (saith he) is rich by his care and niggardship, and this is the portion of his wages. But when he saith I have gotten rest, and now will eat continually of my goods; he considereth not that the time draweth near that he must leave all these things unto other men, and die himself. Whereby it appeareth that abundance of wealth bringeth no true profit unto these misers, because they defraud their own souls, not suffering them to enjoy anything they possess. And as Moses only saw the land of Canaan, but for his sin was not permitted to have any share or portion in it: so they have for their miserable covetousness this punishment by God inflicted on them▪ that they shall only see their goods with their eyes, but never enjoy them for their comfort▪ and that they shall coile and moile for their successor, oftentimes they not knowing who he shall be, and receive no manner of benefit by their own labors, but as pipes keep none of the water to themselves that runneth through them, but convey all to their cisterns; so they are not able to retain any of the goods which they possess, for their own benefit and comfort, but only serve as overseers to convey them to their heirs; who for the reward of all their painful labor, do whilst they live grudge them their lives, as they grudge themselves all the comforts of life; and do not so much love them because they shall hereafter receive much by their care and provision, as loath and hate them, because already they have not received it; they standing in their way, and keeping from them that which they so much covet. And after their death commonly spend in riot and excess, that which they have gotten with miserable niggardliness, seldom remembering their benefactors, unless it be to flout their folly, and inuey against their sordidous avarice, the which they so much hate and abhor, having seen the wretched fruits of it in their progenitors, that usually they run into the contrary extreme, and become as prodigal as they were niggardly, and so within a while have not that in possession, which the other had not in use. So the Son of Sirach saith, that he who gathereth and scrapeth by defrauding his own soul, he gathereth for others, and they shall make good cheer with his goods. By all which it is evident that misers may get much wealth, but no gain or profit, great store of riches, but no goods; for that only is good unto us, whereof we have not the possession alone, but the use and fruition also, whereas, like their bags, they have only the keeping of their money, and have no good, but great hurt by it, whilst (like them) they are worn out with care and labor, in getting and keeping it, and have no comfort by enjoining it. And thus by this their miserableness, they make God's gifts to be no benefits, and turn his blessings into heavy burdens. So the Son of Sirach saith, that riches are not good to a niggard, and what should an envious man do with money? For that is only good and to be esteemed God's blessing, whereby we receive good, and have it in use and fruition, as well as in custody and possession: for so the Psalmist saith, When thou eatest the labors of thine hands thou shalt be blessed, and it shall be well with thee. And the Preacher teacheth us, that there is no benefit to man in all he enjoyeth, but that he eat and drink, and delight his soul with the profit of his labor, and that we have this of the hand of God. And again, I know that there is nothing good in them, but to rejoice, and to do good in his life, and also that every man eateth and drinketh, and seeth the commodity of all his labor; this is the gift of God. Whereby he implieth, that it is a gift, and no gift, or a gift, and no benefit, when God bestoweth goods, and not grace to use them for good purposes, both by rejoicing in their fruition, and by employing pa • t of them to charitable and pious uses; yea rather the possession of riches without the use hurteth the owners, and not profiteth them, as being unto them heavy burdens, and causes of the incurable disease of greedy covetousness. So the Wise man saith, There is an evil sickness that I have seen under the Sun, to wit, riches reserved to the owners thereof for their evil; and these riches perish by evil travail, and he be getteth a son, and in his hand is nothing; as he came forth of his mothers belly, he shall return naked to go as he came, and shall bear away nothing of his labor, which he hath caused to pass by his hand? And this also is an evil sickness, that in all points as he came, so shall he go, and what profit hath he, that he hath travailed for the wind. Also all his days he eateth in darkness with much grief, and in his sorrow and anger. Behold then what I have seen good, that it is comely to eat and to drink, and to take pleasure in all his labor, wherein he travaileth under the Sun, the whole number of the days of his life which God giveth him; for this is his portion. Also to every man to whom God hath given riches and treasures, and giveth him power to eat thereof, and to take his part, and enjoy his labor, this is the gift of God. As though he should say, this, and no other: for as for riches without use, they are so far from deserving the name of blessings and benefits, that they are to be reputed curses and heavy judgments. So Job saith of the wicked man, that in lieu of his sin he shall have this punishment laid upon him, that though he should heap up silver as the dust, and prepare raiment as the clay: He may prepare it, but the just shall put it on, and the innocent shall divide the silver. And the Wise man teacheth us, that to a man that is good in God's sight, he giveth wisdom, and knowledge, and joy, but to the sinner he giveth pain to gather and to heap, to give him that is good before God; this also is vanity and vexation of spirit. And elsewhere, he that loveth silver shall not be satisfied with silver, and he that loveth riches shall be without the fruit thereof. Yea so heavily doth this judgment of God sit upon them, that afterwards he preserreth untimely and abortive birth, before such a miserable and wretched life. And the Son of Sirach saith, that there is nothing worse then when one envieth himself, and that this is the reward of his wickedness.
And thus it appeareth that riches are unprofitable to those who set their hearts upon them: the like also may be said of carnal pleasures, which if they be over highly valued, and too much affected, do us no good, but are as unprofitable as either of the other. And this the wise Solomon teacheth us by his own experience, for having sought to please himself with all manner of delights, and demed no joy to his heart which it could desire, concludeth at last that he could find no profit in any of them, but vanity and vexation of spirit. If therefore he who had all the delights which a great kingdom, a peaceable and prosperous reign, and abundance of all worldly plessings, were able to yield unto him, could not after he had tried many conclusions, to give his heart joy and pleasure, find any profit in any of them: how unprofitable are our delights like to prove, who want these plentiful means wherein he abounded, and have all our comforts crossed with many miseries, from which he was privileged? But if we would further consider, that that alone is to be esteemed truly profitable, which doth profit us in our place and calling, and advanceth the main ends at which we aim, we should plainly perceive how little profit there is in pleasure: for we are called to the state of Christianity, to be the servants and children of God, and the main end which we propound in all our doings and proceedings, is to glorify God in our own salvation, to finish our course with joy, and to pass the time of our pilgrimage so in God's fear, as that in the end of our lives we may arrive at our heavenly country, and inherit those eternal joys. But alas how little do worldly pleasures (especially when they are too much esteemed and affected) in these respects profit us? How slenderly do they advance these ends and further us in this way; yea rather how much do they endamage us, and either slacken our pace or quite hinder us in this spiritual race? whilst being so besotted on these earthly delights, we never think of our heavenly joys, or spend that precious time in vain sports, wherein we should labor to furnish our hearts with God's spiritual and saving graces, and attain unto certain assurance that we have our part and interest in that eternal happiness; or finally, whilst being pampered with these worldly pleasures, we are made so pursy and short winded, that we can take no pains in running this spiritual race, but either sit down in the mid-way for want of spiritual st • ength, or being utterly discouraged and out of hope, of ever coming to the goal and obtaining the garland, return back again to the world that we may take our fil of pleasures, and glut our selves with carnal delights.
But concerning the hurt which we take by worldly things abused through our corruption, I shall have occasion to speak more hereafter; here only I am to show that they are unprofitable: which that we may more clearly understand; let us further consider, that howsoever they may somewhat help us in some small trifles, and in attaining unto our ends in some base and slight things; yet they are altogether unprofitable in furthering our main ends at which we should aim, as neither deriving unto us any great and desirable good, nor yet freeing or helping us in our greatest difficulties, and most heavy and dangerous evils. For first, these outward things do not impart unto us any essential goodness, or by having them, make us better then those that want them; they do not make us more esteemable in God's sight, for he accepteth not the persons of Princes, and regardeth not the rich more then the poor, for they be all the work of his hands: neither doth he measure men's goodness by their goods, but by their godliness; for better (saith the Wise man) is the poor that walketh in his uprightness, then he that perverteth his ways, though he be rich. They do not make us better in our selves, for seeing they are not any way essential unto us, but outward accidents, we have nothing added to our perfection, when we have them, nor anything diminished, when we want them; that which truly maketh us better, bettereth our being, and addeth some perfection to our essence; now whereas we have a double being, one by generation as men, another by regeneration as Christians, the excellency of the former consisteth in the perfection of reason, and of the latter, in true godliness; and therefore seeing these outward things neither make us more reasonable, nor yet more godly and religious, they do not at all make us better, our goodness consisting in those things which they further not: if therefore we excel in the use of reason, and in the knowledge and practice of true religion, our goodness is not impaired when all these fail us; but if we be defective in them, and be either foolish men, or lame and bastardly Christians, these outward ornaments will be but like gay hangings on rotten and broken walls, which commend us to the sight and view of others, but do not better us in our selves, by stopping our breaches, and repairing our ruins: and as those who are sick of the dropsy, seem fat and in good liking to those who are far off; whereas it plainly appeareth to those who look upon them nearer hand, that their beauty proceedeth not from the good habitude of their bodies, but from their fullness of humors, which is the true cause of their disease: so those who abound with these outward things, may seem better and more happy then others, to those that view them at the first sight, but those who better consider of them, easily find that it is but a diseased beauty which commendeth them, & that they are not in truth bettered by all these things, but rather the diseases and spiritual sicknesses of their souls increased, and made more desperate and incurable. Let us not therefore account our selves bettered by these outward things, for thē our goods and goodness will both at once fail us, but by those things in which our excellency consisteth, and which being in us, and peculiar to our selves, do make us justly to be preferred before all other creatures. We know that a player is not better then his fellows, because he acteth a Kings part, seeing all his excellency is in his outward habit, and nothing in his person, and if another acteth his part better, he is preferred far before him, though he sustain the meanest and basest personage, because his worth is measured, not by his gay clothes, but by his excellency in his own faculty and profession. A surgeon is not commended because he goeth in brave apparel, but for his great skill in curing wounds; and the scholar is not magnified for his fair house, or full chests, but for his excellency in all manner of knowledge and learning: neither is the Pilot praised, because he hath a fair ship gilt with gold and well rigged, but for his skill in nauigation, and care in using all his knowledge for the good of the passengers. And thus also it is in other creatures; for the Vine is not praised for it fair leaves, straight body, and good timber; but for it fruitfulness in bearing good and pleasant grapes: neither is the horse bettered by his rich saddle, and golden trappings, seeing his goodness consisteth not in these things which may at night be taken from him, but in his shape, strength, soundness, good pace, and sure traveling. And so the excellency and goodness of a Christian consisteth not in these outward things, as honors, riches, pleasures, but in the fruits of godliness, which he oftentimes beareth better, and in greater abundance when as he is pruned, and these outward superfluities taken away; not in his gay habit and rich furniture, but in his swiftness and sureness in running the spiritual race, which he commonly best performeth when he is lightened and vnloaded of this worldly bravery. If these earthly things would serve to enrich our souls with God's spiritual graces, if they would purchase Christ, and procure for us the rich robes of his righteousness; if they would further us, and make us more courageous and constant in the profession of God's truth, and in the practice of all Christian duties, then were they indeed much to be esteemed, as being truly profitable; but the base as well as the honorable, have their part in the glad tidings of the Gospel; and the poor as well as the rich; for Christ is gotten and applied by faith, and not with wealth, and his graces after which our souls thirst, are bought without money, as the prophet speaketh; and therefore the Apostle Peter in the abundance of spiritual graces, wanting these outward things, professeth, that he had neither gold nor silver. Neither do they enable us to make our Christian profession in the time of danger, or embolden us to suffer for the testimony of the truth, nay rather we are most cowardly in performing these duties, when we most abound with these earthly vanities; and when honor and riches are silent for fear of loss, poverty and meanness make a bold profession: whilst Nicodemus a great ruler stealeth to Christ by night, the poor fishermen follow him at noon day. And hereof it is that when the most bold profession was to be made, and the greatest persecutions to be suffered for the name of Christ, not only the immoderate loving and desiring, but even the possessing of these worldly things, more then for necessary use were forbidden, because Christ knew well enough, that their possession procured love unto them, and their love wrought a fear of being bereaved of the things beloved, and this fear made them cowardly and backward in doing or suffering any great thing for Christ and the Gospel.
And thus it generally appeareth, that these worldly things do not better us in that which is best and most desirable; the which also might be easily shown in the special instances of honors, riches and carnal pleasures; for these worldly honors being things outward and accidental, do no more better the persons of those that have them, nor make them more eminent and high, in true worth and self excellency, then it increaseth a man's stature when he showeth himself in the top of a tree; and therefore as he were ridiculous, who being a dwarf, should boast of his talnesse, because he hath gotten an high standing: so no less absurd were he to be esteemed, who being advanced unto eminent place of honor and dignity, should think himself bettered by this outward addition, being otherwise destitute of virtue, worth, and self excellency, the essential parts of true nobility. For without these he is bettered only in place, and not in person; and having aspired to that height, not by virtue and desert, but by the vanity and proud ambition of his heart, his highness of place may rather be ascribed to his vain lightness, then to his solid goodness, even as the chaff lieth higher then the wheat▪ because it is lighter, and not because it is better. Neither are we made better by worldly riches in those respects wherein we are chiefly good, because these are inward and spiritual, and those external and accidental; in regard whereof one truly saith, that those who not having in them any good parts or self excellency, do measure their goodness by their goods, are like unto a penny purse full of money, which hath all it worth from that which it containeth; and therefore is contemned as a thing of no value when it is emptied of the silver. And in the same respect they are not unfitly compared to the sheep with the golden fleece, for when the skin was much sought after by all the gallants of Greece, the body in the mean time was contemned, and respected of none. Neither in truth doth this outward wealth make us better, and more esteemeable before either God or good men; if they be severed from the chief riches, spiritual grace, and true godliness. For Job telleth us that God respecteth the rich no more then the poor, and that he regardeth not our riches and our gold. The Psalmist saith, that a small thing to the just man, is better then great riches to the wicked and mighty: and the Wise man teacheth us, that the poor is better who walketh in his uprightness, then he that perverteth his ways, though he be rich; and preferreth a poor and wise child, before an old and foolish king that will no more be admonished. And as God doth not regard any for their wealth; so neither do the godly value any according to their gold, but according to their goodness: for as one saith, it is not meet to despise the poor man that hath understanding, neither is it convenient to magnify the rich, that is a wicked man. So that riches are so far from being able to make us glorious in heaven, that they have no sufficiency in them to make us honorable on earth; so far from commending us unto God, that they do not advance our worth and esteem in the judgment of godly men. And therefore the Apostle James taxeth and reproveth those, who respected the persons of rich worldlings more then poor Christians, or one exceeding in wealth, before another surpassing him in godliness; saying to the one because he hath a gold ring and gay apparel, sit thou here in a good place; and to the other because he is in mean attire, stand thou there, or sit here under my footstool; because having no skill in Christian heraldrie they took upon them to dispose of places, seating him in a lower place who is of better descent, of a more noble house, better styled, and better mannered, even a child of God, and heir of heaven, because of his plain habi • e; and advancing another of base quality, the child of the devil, and slave of sin, because he is clothed in rich apparel. And surely this error must needs be foul: for if riches will not give us precedence before those who are honorable in the world; if they will not purchase true nobility, nor place us in the seat of true honor; or if they do, yet this honor is esteemed base, as being tied to their wealth, rather then to their persons (for if everyone account it base to have all his esteem for his servants sake; it is much more base to be esteemed only for his money sake, which is of less excellency:) then how much less can this riches entitle us to the true nobility of a Christian, which chiefly consisteth in virtues and true godliness, which are free gifts of God's rich grace, and never to be bought for any money? Finally, we are not bettered by worldly pleasures in those main things wherein the goodness of a Christian chiefly consisteth, we are not furthered by them in our course of godliness, nor made more zealous in God's service; we are not by them weaned from, but rather wedded unto the world, nor helped forward, but rather hindered in attaining unto our heavenly joys; yea so far are they from bettering us in the best things, and advancing us to the fruition of spiritual grace, and eternal glory, that they do not better us in worldly things: for they do not prolong life but shorten it, nor preserve health but impair it, nor make us honorable, but disgrace us, nor enrich our estate, but rather impair and beggar it: how unprofitable and contemptible therefore are these vanities, which neither make us better to God, nor to the world; neither more honest in our selves, nor more honorable in others estimation?
CHAP. XXI.
That worldly things profit not to the attaining of those things which are chiefly good, nor to the avoiding of our greatest evils.
BVt let us descend to some particulars, and we shall easily see, that these worldly things neither help us to the attaining of those things which are unto us chiefly good, nor to the avoiding of our greatest evils: they do not enrich our minds with true virtue, and God's saving graces, they do not make us more humble, merciful, patient, zealous, nor any other way religious: yea rather doth not common experience teach us, that worldly prosperity is a stepmother to virtue, those being most destitute of it, who most abound in worldly things; and they most rich in spiritual grace, who are most wanting in them? Do we not continually see with our own eyes, that it is not those who are advanced to the highest honors, nor those who abound in wealth, and wallow themselves in worldly delights, that frequent the school of virtue and godliness, the Church and house of God; or if they do, are so apt to learn spiritual instruction, and to profit in the knowledge of God's saving truth; but those who are of mean condition, poor estate, and afflicted with worldly crosses? so as it may be truly said, that those who go on foot, yea those who are old and decrepit, sick, lame, and blind, do make more diligent speed, and go much faster to the Church of God, the spiritual market-place of our souls, wherein they are furnished with all virtues and saving graces; then those who ride on their footcloathes, and are swiftly hurried in their gilded coaches, or they who have best health, most strength, and the greatest share in all manner of worldly happiness. And therefore as sobriety and abstinence preserve our bodily health, and help to free us from those diseases which come of fullness and repletion; so the want or sparing use of these worldly things preserves the health of our souls, making them strong and vigorous in grace and virtue; whereas the glutting satiety of earthly vanities corrupts the mind, abates our spiritual strength, and fills us full of the corrupt humors of vice and sin.
And as they do not help to sow in us inwardly the seeds of grace, so neither do they cause us to bring forth outwardly the fruits of godliness: for howsoever the ambitious man hath attained unto honors and preferments, whereby he is enabled to defend the weak and to shelter the poor under the shadow of his protection: yet either is his mind so wholly taken up with his purposes and plots of rising, that he hath no leisure to think of the poor, or scorneth to have his thoughts fixed on such mean subjects, or finding some strong opposition, dare not be seen in the poor man's cause, lest crossing his compeeres in their will, they should cross him in his next preferment; or finally, so spendeth his whole state in bribes, and wearieth all his friends in his own suits, for his further advancement, that he hath neither will, leisure, nor means to do good unto any in distress, nor to relieve the necessities of those that are afflicted. So likewise they who set their harts upon pleasures, though they abound in superfluity, yet are they most poor in charity, and in the works of mercy; for as they exceed in wealth, so also in riot and excess, and all they can rake together is little enough to minister to their voluptuousness, and to consume in pleasures: yea so wholly are they set on their delights, that they had rather spend many pounds in feasts and banqueting, in maskes and shows, sports and pastimes, then to give a few shillings towards the relief of a poor Christian; and can more willingly find in their hearts, that many should perish for want of food, then to abate the least part of their pleasure, or deny unto their never satisfied souls any one delight. Finally, if a man set his heart upon the earthly Mammon, though he abound in wealth, yet is he sure to be most poor in good works, though he flow in the plenty of means, whereby he is enabled to do good, and to exercise his bounty in the works of mercy, yet are his fruits and good works at the lowest ebb, because his covetous mind still maketh him believe that he hath never enough for his own store. And by reason of this insatiable greediness, these rich misers are ever ready, like sponges, to suck up any gain and profit, but when they have it, will part with none, unless they be pressed, and as it were crushed with violence or importunity. Though Nabal was exceeding rich, and able to feast his followers like a King, yet it was neither the desert, nor humble suite of David that could obtain at his hands the least pittance of his abounding plenty. Though the rich man in the Gospel took care enough, and more then he needed, to fill his barns, yet so careless was he in doing good, that when his barns were over full, he rather resolved to enlarge them to his great cost and trouble, then he would part with any of his store in doing • he works of mercy, and relieving those who stood in need: and though Dives went in purple and fine linen, and fared deliciously every day, yet could he not spare the very crumbs that fell from his table, to keep poor Lazarus from perishing with hunger. So that (as the Son of Sirach speaketh) If the covetous man doth any good, he doth it▪ not knowing thereof, and against his will: and rather then he will part with his wealth to any good uses, he will part with his soul, and utterly abandon the means of his own salvation; as we may see in the example of the rich young man in the Gospel, who heard Christ with so • e patience, till he told him of parting with his goods towards the relief of the poor; but thē he goeth away sorrowful, because he could not save his soul, and reserve his mammon too, and desireth no further to have part in Christ, or in his heavenly instructions. And this cometh to pass, because riches do naturally inflame the hearts of covetous men towards them; and love making them loath to part with the thing loved, causes them rather to reserve their wealth with the hazard of their souls, then they will ascertain themselves of the least loss, by feeding the hungry, and supplying the necessities of those that want. In regard whereof these covetous wretches may be fitly likened to the mineral mountains, which are full of gold and silver, but barren and unfruitful; for so barren he is in good works, that (as one saith) he never doth well but when he dieth, seeing then he hath an end of his insatiable covetousness, and setteth at liberty those riches for the good of others, which were long enthralled in a wretched bondage: for whilst he liveth he will part with nothing which he possesseth, but rather then the poor shall share with him in any part of his superfluity, he will spend it on his back in excessive bravery, on his horse in rich furniture, yea upon his senseless walls, and the very floor whereon he treadeth.
Furthermore, these worldly things do not make those merry and cheerful, who most abound with them, if their hearts and affections be seated on them; he that doteth upon honors, doth not so much joy in twenty gotten preferments, as he doth fret at one missed, nor rejoiceth in that he is advanced before many, but is vexed because he seeth any preferred before him; neither is he so much cheered in his mind, because he hath the reverence and obeisance of cap and knee, from almost all men, as he is tormented if any one man willfully denieth him that duty and observance which he expecteth, his proud heart making him believe that his worth well deserveth it. So when Haman being surfeited with joy, in regard of the Kings especial favor, came forth and saw Mordecai neglect him, in the midst of his jollity and gladness, he was filled with indignation, and like a forlorn man, full of discontent, he retireth himself home, and telleth his wife and friends of all his riches, glory, and special favors, which he had received both from the King and Queen; but concludeth that all the honor which he had from all besides Mordecai did him no good, because he alone did not respect and reverence him. So what pleasure and delight hath he, who abounding in riches, doth set his heart upon them, more then the poor man, who hath but a small competency, and only necessaries to relieve him? Yea doth not this man sleep more soundly, feed more savorly and with greater delight; look more cheerfully, and rejoice more heartily then he who is over-burdened with his abundance? For whilst he securely enjoyeth that he hath, and contenteth himself if he have but necessaries to sustain nature, the other is not so much delighted with that he hath, as he is vexed because he hath no more; nor rejoiceth so much in that he is rich, as he grieveth to see any richer. And this maketh him to beat his brains, and oppress his mind, and spend his strength with worldly cares, and with multitude of business, either that he may get more, or at least safely keep that he already hath. And when in his great state anything miscarieth, or he by any casualty sustaineth some tr • fl • ng loss, he eateth out his heart with grief, and is more fretted and vexed by losing that little, then he is cheered and delighted with all the rest which he still enjoyeth. In a word, if a man's heart be set upon covetousness, he taketh comfort and pleasure in nothing which doth not bring unto him some profit, nor in these things neither, if (as they seldom do) they do not in gain answer his expectation; he taketh no pleasure in beholding the heavens, because they send not down silver showers; the sun in his chief glory delighteth him not, because it doth not shine with golden beams: yea he hath no comfort and joy in God himself, no further then he expecteth from him gain and profit. Contrariwise, he spendeth his days in murmuring and repining, always caring and fearing, and never being at rest: if there be fair weather, he straight complaineth of drought; if a little foul come, he saith all will be drowned and rotted; he is alike discontented with great plenty, and with great dearth; the one because he envieth his neighbor, the other because he feareth to want himself. And fain would he, if he could tell how, have plenty in his own fields, and scarcity in other men's; superfluity at home, and dearth abroad, that he might sell his corn at the dearer rate. In respect of all which cares, fears, and griefs: the covetous man's life though he be never so rich, is compared to a funeral feast, which hath abundance of all things saving mirth and comfort. An example whereof we have in Ahab, who though he possessed a kingdom, yet because he desired, and could not have Naboth's vineyard, was so far from rejoicing in all that he had, that he was even sick with grief, casting himself on his bed, and refusing his food, as though he had lost all, whereas he only wanted that which he never had. So that it is not a kingdom of wealth that will purchase to a covetous man a dram of pleasure, it being so ordered by God's wise and gracious providence, that pleasures should not be purchased with gold and silver (for then rich men would have engrossed them into their own hands to sell them again at dearer rates) but rather he would have them bought with the coin of labor and necessity, that the poor might have a larger share in them then they who abound in wealth, and contrariwise hath joined grief, care and • umbersome trouble with riches and abundance, that no man should immoderately desire them. So the Apostle saith, that the desire of money is the root of all evil, which while some lusted after, they erred from the faith, and pierced themselves thorough with many sorrows.
Finally, even the pleasures of the world are void of all pleasure and sound delight; for seeing they chiefly consist in those things which delight the flesh, and satisfy the carnal appetite, they are seldom used without sin, which in those whose consciences are not quite seared, hath such a sting accompanying it, that it marreth all their mirth, leaving after a short and vanishing pleasure (which a little while delighteth the eye, ear, and pallet, or at utmost reacheth no further then the throat,) much trouble and anguish of mind. For what is worldly pleasure, but as one calleth it, unpunished wickedness, which consisteth chiefly in revelling and riot, in fornication and uncleanness, in vain sights and shows, in gluttony and drunkenness; and this is the worlds delight, if impunity also be joined with it? Now seeing everyone of us hath a law without us, forbidding and condemning sin; and a conscience within us accusing us as transgressors, and applying unto us those threatenings of heavy judgments which the law denounceth against sinners; therefore it is not possible for worldly men to take any sound and solid joy and comfort in these sinful delights; but when they seem most iocund and pleasant, they rejoice (as the Apostle speaketh) only in the face, and not in the heart. And as the Wise man saith, their laughter is madness, like to the laughter of phranticke men, which is only from the teeth outward, and not natural and kindly; or unto those who are tickled, which laugh in their torment, as though they were ravished with joy, when as inwardly they are vexed, and not delighted. And as the mourning and sorrow of the faithful is not to be reputed any extreme and bitter grief, because it is mixed with so much joy and comfort; and therefore the Apostle maketh it but a seeming sorrow: where he saith, As sorrowing, and yet always rejoicing: so contrariwise wicked worldlings have no true joy in their worldly pleasures, which is proper and peculiar unto faithful men, in their honest delights, which are warranted by the word, and approved by their own conscience, but only a counterfeit semblance thereof; so that it may as truly be said of them, as rejoicing, and yet always sorrowing: for they that laugh when they do evil, they laugh, but they rejoice not; and (as one saith) there is no truer misery, then this false joy. Now if any worldlings boast that they securely enjoy their delights, without any such pangs and terrors, it is a manifest argument, that they have a seared conscience and hard heart, and are given over of God to a reprobate mind, and to commit sin with greediness, till God's wrath from heaven be revealed against them? And consequently they of all other are most sharply punished, when as they have no sense of their punishment, and are most severely beaten when as they brag that they do not smart.
Lastly, whereas it is one of the chief comforts in this life to be in the love and favor of God and men, outward prosperity and abundance of these earthly things, assureth us of neither of them; for it is not a sign that we are chosen of Christ, that the world loveth us, seeing it loveth only his own, and hateth those who follow Christ. It is not a sign of our adoption when we flourish in prosperity, seeing the Lord chastizeth all those whom he loveth, and they are bastards and not sons whom he correcteth not; whereas contrariwise wicked men do most flourish in prosperity, as before I have shown. It is no good sign that we are in the way to heaven when we have all we can wish, and find all things about us pleasant and comfortable, seeing the Scriptures teach us, that those must first be conformable unto Christ in sufferings, who afterwards must be conformable unto him in glory, that the way to eternal happiness is afflicted and strait, and that by manifold tribulations we must enter into the kingdom of heaven. Again, this state of prosperity assureth us not of the favor of men; yea rather it maketh us utterly uncertain who are our friends, and who are not: For they who flourish in the world have many friends in show, and few in truth, seeing they are friends to their prosperity, and not to themselves, they honor their places and not their persons; it is the idol of wealth which the route adoreth, and not the asse that beareth it; it is the honey of profit which these hungry • lies haunt, and not the pot that keepeth it; which being clean washed, and the honey put into another vessel, they straight leave that, and as eagerly follow this. It is not the man but mirth which is affected; and so long as they banquet, feast, and sport together, they make great love and friendship one to another; but let the bond of pleasure be once broken, by want, or sickness, and these friends are straightway scattered. And yet are men so blinded with self-love, that being in prosperity, they think they have so many friends as they have flatterers; and howsoever their own hearts tell them, that they themselves fawn upon many whom they do not affect, and bow unto a number whom they do not inwardly honor, and keep company with diverse, not for any great love to their persons, but because they are fit instruments of their pleasure and delight; yet such an opinion they have of their own worth, that they do not once imagine that others pay them with their own coin, but verily think that they are in good sadness, though themselves jest, and that all the honor and respect, love and friendship which other men show unto them, is simple and from the heart, though they know that themselves make as fair a show, and yet do but counterfeit and dissemble.