The Christian Warfare Part 2

CHAP. XXVIII.

Of the mutability and inconstancy of all worldly things.

ANd thus have I shown that all things in the world are momentary and corruptible. Now we are also briefly to show, that as they are momentary in themselves, so they are mutable and unconstant in respect of us. For though they be but of short continuance, yet if they were friends for life, and would not forsake us till either they perished, or we died, they might be thought more worthy our love, if not for their utility and profit, yet at least for their fidelity and constancy; whereas now they are not so momentary as they are mutable, being ready to leave and forsake us every day of their short continuance, like fickle flatterers, of whose favor and love there can be no certainty or assurance. And no marvel that these earthly things upon which men dote are so subject to change, seeing all things in the world are obnoxious to mutability: the heavens themselves are not free from alterations; the sun and moon have their eclipses; the times vary and change one with another; the day with night, and night with day; winter with summer, and summer with winter, and never stand at a stay; the elements have continually their transmutations one with another, and by maintaining continual war among themselves, procure a peaceful harmony, and well agreeing temperature in sublunarie and inferior bodies, until one of them hath vanquished and overcome all • he rest, with whose victory their peace and harmony endeth. Thus also Monarchies and States, cities and towns have their changes and alterations, the same nation one while imperiously commanding, and another while servilely obeying; and the same city at one time flourishing in stately buildings, profitable merchandise, and abundant riches; and at another time dispeopled, decayed, burned, and buried in it own • • u • nes. Thus you shall see the Assyrian & Babylonish monarchy for a time ouertopping all, and then stouping to the monarchy of the Medes and Persians; and this for a while welding the scepter over all the neighbor countries, & soon after casting it down at▪ he feet of the Grecian monarch, and this also after it hath had his turn and commanded in his course, conquered and overthrown, and the Roman monarch, raised out of it ruins. And finally, though this were stronger and more durable then all the rest, yet it had his period as well as his beginning, and though it had none stronger to overcome it at once, yet it was at length overthrown by it own power, perished piece-meal, and came to ruin, not because it wanted strong props to uphold it, but because it self was over burthensome. Thus also we shall see a change in citi • s and towns: as for example, in famous Babylon, Nineveh, Tyre, Carthage, Athens, Sparta, Corinth, Ephesus, yea in Jerusalem it self the glory of the world.

And therefore if these great alteration ares to be observed in things more durable, there is no marvel if they be more frequently seen in human estates and conditions, which are innumerable times more fickle and unconstant in themselves, and are also subject to partake with all the rest in their changes anh alterations. For when the sun and moon are eclipsed, we suffer in their defects; whē they go their journey from the East to the West, we also travel with them towards the setting of our life; only this difference th • re is, that they go and return again; but after our set there is no rising, until by the power of our Judge we rise • o judgment: So time though winged cannot haste so fast away, but we either by a voluntary or forced motion, equal it speed, and bear it company till we rest at death. The elements are subject to continual change, and we are partakers with them in their alterations: and when in the conflict which they hold in our bodies the natural fire hath devoured, and as it were conquered the airy water, it self also having no other food but it enemies provision, is overcome in conquering, and we with them both do fall in the battle, and die of their wounds. And finally, there can be no change in States, monarchies and cities, where we inhabit, but we likewise have a share in their alterations, laughing in their mirth, and weeping in their mourning. No marvel therefore if the estate of man be changeable, seeing he hath a great part in the alteration of all other creatures, and besides hath in himself innumerable internal causes of variable mutation. In regard whereof one saith, that none of us are the same in our age that we were in our youth; no man is the same today that he was yesterday▪ but our bodies are carried in a continual motion, like unto rivers, and all we look upon doth run away with time, nothing remaining the same tomorrow as we now see it; yea even I (saith he) whilst I speak of changing, am myself changed. Neither are our bodies more mutable then our estates, which through the whole course of our lives are daily subject to alterations, and nothing continueth firm and permanent in them, but as the traveler is sometimes on the high hills, and sometime in the low valleys, and sometime walking on even ground: so we in our pilgrimage are one while aloft in the mountains of prosperity, and soon after in the low dales of adversity, and sometimes in a mean and even condition between both; or like unto those that are sailing on the sea, who are one while lifted as it were to the clouds, and in an instant buried in the deep; one while becalmed so as they cannot go forward, and by and by hurried with a boisterous tempest; now in danger of rushing one against another, and soon after of dashing against a rock; sometimes suffering shipwreck, and always fearing it; neither are they ever secure, and at rest, till they be arrived in the haven: for so in this life we are sometime advanced, and sometime abased, one while sluggish with too much prosperity, so as we cannot move in any good and Christian courses, and another while tossed and turmoiled with the blustering storms of adversity, whereby though we make a more speedy progress, yet not without many troubles, and much danger. In regard whereof the saying of the son of Sirach is verified, that no man is to be judged happy before his death, because a pleasant beginning, hath often a sorrowful progress, and a worse ending; yea sometime he who hath acted his part well in the rest of his life, spoileth all in the last scene, concluding an happy life in respect of worldly prosperity, with a shameful and miserable death. Neither in truth is it any marvel that our worldly estates should be so variable and unconstant, seeing the ground whereupon they stand is so moorish and deceitful; for even the world it self is fickle and false; and therefore as it is impossible to stand firmly on a dancing quagmire, or steadily and immoueably in a tottering ship, when it is tossed with surging waves in a tempestuous storm; so is it alike impossible to ground an unchangeable estate on this mutable world, or not to be moved with this worldly earthquake. Yea even those things in the world which chiefly entitle prosperity, are most variable and subject to change, and like unto the dust raised by the wind, they are tossed to and fro, and from one to another, as it pleaseth God's providence to dispose of them; or unto shadows and apparitions, which vanish away and slip between the hands, when a man thinketh to take surest hold. So that this idol of worldly prosperity when it doth most gloriously▪ shine must needs be continually in danger of falling and breaking, seeing both the matter thereof is (as it were) of brittle glass, and the base or foundation whereon it standeth rotten and unconstant. And yet such is the folly of worldly men, yea sometimes also of God's dearest servants, that when they have this e • le in their hand they think they can hold it fast, and are ready to say in their prosperity that they shall never be moved. And as Eve thought that her son Cain would have been a sure possession, though he proved a runagate; so they imagine that these births of their careful brains, and fruits of their labors, will be constant and permanent; whereas the event showeth, that (like beggars brats) they will not stay long in any place; and that like runaway servants almost every month they change their master. In which respect the constancy of human affairs if fitly compared to the moving of the cart wheel; the lowest part being within a while uppermost, and soon after as low as it was before. So that they who think to find sure footing on this unstable ground, are like unto those who having no commandment or promise, will presume by sole virtue of a miraculous faith to walk upon the waters; who (as one saith) are so much the deeper plunged into the gulf of misery, by how much the more securely they presumed of their permanent prosperity, there being no greater misery then a false happiness. For there is no constancy or steadfastness in these worldly things, but they are continually ready to remove themselves from one to another, at the least beck of the great Creator, and to alter the estates of worldly men by their coming and departure, as Hannah in her song notably observeth: The Lord (saith she) is a God of knowledge, and by him enterprises are established: the bow and the mighty men are broken, and the weak have girded themselves with strength. They that were full are hired out for bread, and the hungry are no more hired, the barren hath borne seven, and she that had many children is feeble: the Lord killeth and maketh alive, bringeth down to the grave, and raiseth up, &c.

But let us briefly consider the mutability of worldly things in the special instances. And first, what can be more unconstant and variable then honors and preferments? seeing those who are thus advanced, do continually walk in slippery places, where they are still ready to catch a fall; and borrowing their glory in a great part from the unconstant opinion of the sickle multitude, which like the weathercocke turneth with every wind, their fame and reputation must needs be exceeding variable, resting it self upon such an unstable ground. In which regard worldly men are fitly compared to shelfish, which depending upon the Moon, are subject to all her changes, increasing as she increaseth, and decreasing, as she inclineth towards the wane; for so their honor standing at the devotion of the vncōstant multitude, altereth and changeth, riseth and falleth, according to the full or wane of their variable conceits. The world promiseth indeed perpetuity of honors to those who will set their hearts upon them, and prefer them before the glory of God, and the salvation of their own souls, but he dealeth sometime unfaithfully with his favorites, treacherously betraying them under show of love, and lifting them up, whom he meaneth to overthrow with the greatest downfall: wherein the world and the Prince thereof, use ambitious men as the crow the shel-fish, carrying them aloft unto the highest places, that from thence casting them down, they may bruise them with the fall, and so more easily prey upon thē. But as they deal thus with their own friends, sometime because they will not, and sometime because they cannot prefer them; so much more falsely and vnconstantly with those who neglect and contemn their deceitful honors, being ready to magnify and disgrace them with the same breath, when as they cannot allure them to bite at their bewitching baits. An example whereof we have in Paul and Barnabas, whom the vulgar people (admiring their miracle) would needs defy; which honor whē they had refused, and persuaded them to return all the glory unto God, they presently upon a groundless information, laid violent hands upon them and stoned them, now thinking that they deserved capital punishments, whom ere-while they esteemed worthy divine honor. Thus others shown the like inconstancy, whilst one while they condemned Paul, as a malefactor, and presently after were ready to adore him as their idol. But most notably doth the mutability, and fickle inconstancy of the variable multitude appear in their carriage towards our Savior Christ; whom one day they sought after to make him a King; and soon after rejecting him, preferred before him an Heathen, yea a hated Monarch: one while they flocked about him, to give him all loving and respective entertainment, strawing green boughs in his way, and (because they thought them not good enough) spreading also their garments, even under his Asses feet; and another while mocking and reviling him, buffeting and spitting upon him, whipping and crucifying him, & instead of bestowing their garments upon him, they take from him his own: this day they meet him with joy, and salute him, saying, Hosanna the Son of David, blessed be he that cometh in the name of the Lord, Hosanna in the highest; but within a few days after they cry out with an universal consent, Away with him, away with him: crucify him, crucify him. Which as it notably▪ showeth the mutability of honors, and the inconstancy of the common people, so also the malice of Satan, who would (as one saith) have his procession go immediately before his passion, these honors, before those disgraces, and this high exaltation before his lowest downfall, that by this sudden alteration he might be the less provided, & his passion made more bitter and intolerable: although the Lord who disposed of all had another end, namely, that the Scriptures might be fulfilled which testified of his Son, to the further convincing of the Jews, and the just condemnation of all, who would not believe: and therefore if our Savior Christ who was worthy of all honor, found this sudden and undeserved alteration, what constancy can they hope for, who come infinite degrees short of his excellencies?

But in truth howsoever this inconstancy of honors may be attributed to the mutability and treachery of the world, and the Prince thereof, in regard that they promise it to their followers, and fail in performance; & as they are made y ^e instruments of God, both in the conferring and taking away of honors; wherein they take occasion to show their fawning in the one, and their malice in the other; yet the supreme and chief cause of these alterations in honors and preferments, is the wise providence of almighty God, who would have these worldly honors variable and unconstant, chiefly for his own children's sake, both for their trial and chastisement, and because he would not have them to set their harts too much upon them, and so neglect that eternal glory of his heavenly kingdom; and secondarily for the just punishment of the wicked, from whom he taketh away these honors after he hath advanced them, because they abuse them to pride and tyranny. And thus Adonibezek of a great conquerer of Kings, became worse then a slave, and equal to a dog, eating the offals under the table; wherein the Lord measured justly unto him, according to that measure by which he had meted unto others. Thus Haman was one day the chief favorite in court, and the next day hanged on his own gallows; because he had abused his greatness to the ruin of God's Church: and thus God's own Church and people after they had received many testimonies of his love, and were by him exalted above all other nations; for abusing of these special favors, were dejected and brought unto a base condition: for so the Prophet complaineth; Jerusalem hath grievously sinned, therefore she is in derision; all that honored her, despise her, because they have seen her filthiness. No marvel therefore if the world be unconstant in conserting these honors, seeing in truth it hath no power to continue them, more then that which it receiveth from God, who as he is the chief Author of these honors, so he giveth and taketh them away at his own pleasure. Thus Hannah confesseth, that the Lord bringeth low and exalteth; he raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes, and to make them inherit the seat of glory. So the Psalmist maketh this the chief cause of the ruin of the wicked, when they were in the top of all their prosperity, because the Lord had set them in slippery places, and cast them down into desolation. But whether we consider the chief or instrumental causes of this inconstancy, sure we are that honors are most mutable and flitting, uncertain to winter where they have summered, or to lodge where they have rested all day. And this mutable inconstancy the Wise man observed; I have (saith he) seen servants on horses, and Princes as servants walking on the ground. To which purpose also the Son of Sirach noteth, that many mighty men have been brought to dishonor, and the honorable have been delivered into other men's hands. The which mutability commonly happeneth when men are most secure, and are puffed up in pride, in regard that they assure themselves of the constant continuance of their honors and preferments; their proudest hopes yielding nothing unto them but shame and disgrace. For so the Wise man saith, that pride goeth before destruction; and an high mind before the fall: and again, when pride cometh, then cometh shame, but with the lowly is wisdom. And therefore seeing these worldly honors are so mutable and unconstant, so hardly gotten & easily lost, let us not too much esteem them, nor immoderately love and seek them, but rather let us set our hearts upon saving wisdom and true godliness; for as the Wise man saith, Exalt her, and she shall exalt thee, she shall bring thee to honor, if thou embrace her, she shall give a comely ornament to thy head, yea she shall give thee a crown of glory. And this honor shall be most constant and permanent, lasting as long as life, yea after death, for the memorial of the just shall be blessed; but the name of the wicked shall rot. Yea this honor of grace shall be but a step to advance us to the honor of heavenly glory, the which shall continue not for a few years only, but forever and over, as being eternal and everlasting; for so the Apostle telleth us, that the God of grace hath called us to his eternal glory, by Jesus Christ.

The like mutability and inconstancy is in riches. For though our riches corrupt not, nor we die, yet there is no certainty in their possession, they are so flitting and mutable. For who seeth not that they do often change their masters; he who ere while wanted, abounding, and he who not long since abounded, being now brought to want and penury? Look but to houses, lands, and coin, and consider how often they have new owners, this day being in the possession of one, and tomorrow of another, and not many months after, both being stripped of them, they are devolved unto a third. In which respect Zophar compareth riches to the waters of rivers, which make no long stay in any place, and pass from land to land, and field to field, till at last they are swallowed up of the sea. The increase (saith he) of his▪ house shall go away, and it shall flow away in the day of God's wrath. For so riches run from one to another, till in the end they lose their name, being corrupted, and (as it were) swallowed in the gulf of destruction. In the same regard one of the ancients likeneth them to alluring harlots, which make love to many, but keep faith with none. And to the same purpose another saith; that there is nothing more false and treacherous then riches; and that like a fugitive and ungrateful servant, they have no honesty or fidelity; for though thou bind them with innumerable bonds, they will go away, and draw their chain after them. And for this cause oftentimes, they are kept and fast locked up under the custody of strong bolts, and fast barred doors, having besides many servants as Iailors attending on them; but they oftentimes entice their keepers, and flee away together with them. So that there is nothing more unconstant then these earthly moveables, which are every day subject to change and alteration: in which respect one wittily saith, that money most fitly is stamped round, to signify by the very figure that it is rruely current, not standing still, but rolling and removing from one to another. The which inconstancy and mutability of riches, as it proceedeth instrumentally from the world, who is unconstant in it favors, advancing those to wealth whom soon after it is ready to impoverish; so chiefly and principally from the Lord, who in his gracious providence made earthly riches mutable, because we should not fix our hearts upon such unchangeable vanities, but upon those heavenly treasures which are immutable, and not subject to any alteration; and that seeing every day they are ready to leave us whether we will or no, we might be the rather willing to part with them to such good and charitable uses, as may glorify God, and further ascertain us of our eternal treasures. Whereas if he had made them immutable and permanent, whom would they not have bewitched with their love? For if now men having no security or assurance, to keep them in their possession but one only day, do notwithstanding dote so much in their love, that by right and wrong they lay violent hands upon them, and wring them unjustly out of others custody, hazarding even their souls to increase their wealth; what would they have done if they had been constant and faithful friends, that do all this, they being treacherous and deceitful flatterers? What widow would they not have robbed? what orphane would they not have spoiled? what weak & poor man would they not have oppressed, to get these perpetuities into their possession? To conclude, seeing these riches of the world are so mutable & vnconstāt, let us not set our hearts upon them; and (as one saith) let us not run a madding after these false fugitiues; for there is nothing more deceitful, nothing more perfidious. To day they are on our part, but tomorrow against us; arming envious eyes against our safety; and strengthening malicious hands to undermine our peace; so that they who have them, are beset on every side with familiar and chamber foes, and inuironed with domestical enemies: but rather let us fix our minds on those firm treasures reserved for us in God's kingdom, which are permanent and perpetual even to eternity.

Finally, there is no more constancy or less mutability in worldly pleasures; for though there be always worldly men and worldly delights, yet are they never ascertained the one to the other; but as men change their pleasures, so pleasures change men, and every hand while leaving the old, they are ready to betake them to new masters. Some wait not so much upon men themselves, as upon their age: as for example, some attend upon infancy, and leave them in their youth; some delight them in their youth, and forsake them when they come to full maturity, and some accompany them in their full strength, and will by no means stay the approach of old age. Others are tied to several times of the year, as to spring, autumn, summer, winter, and bring great delight when they are used in their season; but failing herein they change their nature, and become irksome and tedious. And as for those pleasures which are usual and daily, delighting all persons, and at all times, we see unto what common mutation they are subject, lasting no longer but for the present, and then degenerating into tedious molestations and cumbersome burdens. Thus meats and drinks delight for the instant, but after surcharging the stomach, they recompense an hours pleasure, with a whole days pain. And thus pleasures of the flesh are but of momentary continuance, and suddenly impair the strength, and bring the body to many infirmities, and much weakness. Besides which loss of special delights, how many do we daily see, who abounding in all manner of sensual pleasures, are soon after abandoned of them all, and spend the remainder of their days in misery and mourning? and though they remain in their judgment and affection epicures still, making their belly their god, and the world their paradise, yet find their idol whom they serve, so averse towards them, that of necessity, whether they will or no, they are robbed of all pleasures, and pass their time in grief, and sharp affliction? And thus it appeareth that all these worldly things which men so fondly affect, are mutable and unconstant. The consideration whereof should move us lightly to esteem, yea carelessly to contemn these changeable and fickle vanities, in comparison of God's spiritual graces and heavenly joys. For what is this mutability, but a certain kind of mortality, seeing though they die not in themselves, yet they die unto us? yea in truth what is the continuance of these worldly things, but a kind of vnobserued corruptibility? for whilst anything passeth from the present to the time to come, that which is past dieth and perisheth, God only is immutable, because nothing past taketh from him; nothing to come addeth to him, but whatsoever was, is, or shall be, is with him all present. And therefore despising these unconstant and perishing trifles, let the Lord be our glory, treasure, and delight, in whom there is no change or shadow of change; and let us set our hearts and affections upon his spiritual and saving graces; for these gifts of God (as the Apostle telleth us) are without repentance; never wholly or finally failing those to whom they are once given. For being placed on this sure rock of grace, we may securely contemn the dashing waves of boisterous malice, which in the sea of this world, are by turbulent men raised against us, seeing they shall be all broken into the some of their own shame, and we in the mean time remain vndamnified; for these immutable graces, given unto us by the immutable God, will make our peace and security all • o immutable. And let us chiefly affect and seek those honors, riches and pleasures reserved for us in God's kingdom, which cannot be altered by any accident, nor impaired by any enemy, but shall eternally remain to our infinite joy and comfort, firm and permanent.

CHAP. XXIX.

Of the momentary continuance and frailty of man's life.

HAuing shown that the things of the world are in themselves momentary, & in respect of us mutable: we are according to order in the next place to speak of our mortality, which may serve as another main argument to make us contemn these worldly vanities; for though they were eternal, yet we are momentary; though they were constant and permanent, yet our lives are frail and flitting; though they had not their end, yet we shall have our end; & though they would forever continue with us, yet shall we but a while continue with them, because our lives are but short, and with their shortness, so frail & uncertain, that this momentary time, is only sure of ending, and in nothing else certain, but in it own uncertainty. For we are continually sailing towards the haven of death, and we never want the wind of winged time to set us forward; sometime in the way we perish by the leaks of our own intemperance, sometimes we split our selves upon the rocks of dangers, or upon the sands of careless security; sometime we are cast over board by pirats and enemies, & sometime carrying all our lofty and proud sails, we are ouerset and sunk with the boisterous blasts of adverse accidents; & though we scape all these dangers we shall not be long in coming to our haven of rest; seeing we are never becalmed nor stand still, but night & day go forward with a prosperous wind. It is true that the world, yea our own deceitful hearts, do promise unto us long life, yea dream of a kind of eternity which hath never end; for there is scarce any so old who thinketh not to live a day longer, and when that is spent, another day after that, & so continueth day after day in the same mind, and by consequence frameth to his hopes an imaginary perpetuity; eternity being nothing else but a constant continuance of time without any ending. And y ^t men have this inward conceit, it may easily appear by their outward practice: for if they were thoroughly persuaded that their lives were momentary & uncertain, what show of reason had they by deferring their repentance, to hazard their eternal salvation? why should they set their hearts upon the things of this life, & prefer them before everlasting happiness? why do they who think it folly to bestow great cost in building upon a lease, of one and twenty years, grow excessive in these charges, and erect stately houses, having no posterity unto whom they may leave them? why do they not prepare themselves to meet the Lord, and take some pains to set straight 〈…〉 r accounts; if they thought that even this day they might die, and be called to a reckoning? but the true cause of all these errors and negligence is this, because they dream of long life, and put the evil day far from them.

Now as this opinion and vain hope of long life is an usual cause of impenitence, and of the committing and living in all manner of sin, so especially of the love of the world, and worldly vanities: for because men think to continue long with them, they accordingly esteem and set their hearts upon them; whereas if they believed and remembered that not only the things which they so affect are momentary and mutable, but also that they themselves are mortal, and of small continuance upon the earth, and that even this short time is most uncertain; they would never prefer these transitory trifles before their eternal patrimony. And therefore seeing it is a forcible argument to move all men to the contempt of the world and worldly vanities, because our lives are so momentary and frail, for though they were never so constant and permanent, yet we cannot long enjoy them, seeing we are mortal, and of short abode on earth; let us a little further consider of this point; and show the momentary shortness of man's life both by testimonies of Scripture; and also by experience and reason. The holy Ghost in the Scriptures doth amply and plainly set forth, the brevity and uncertainty of man's life, and that by simple affirmation, and also by comparisons. For the former the testimony of Job is plain, who affirmeth that man who is borne of a woman hath but a short time to live, and is full of trouble. So the Patriarch Jacob, speaking of his own life, which much surmounted the usual age of men in these days, saith, that his days were few and evil: and it is ordinary in the Scriptures, to reckon men's lives by days, and not by years, to note their brevity: yea comparing them with eternity, they make them not so much as a minute; for so the Apostle Peter saith, that with the Lord, a thousand years are but as one day. And thus the Apostle John calleth all that time, from the first coming of Christ in the flesh, unto his second coming to judgment, the last hour; whereby he would intimate unto us, that the worlds continuance being compared with eternity, is but of a few hours continuance, and that all the rest being spent, we are now come to the last: and therefore if all this time being thus compared, is in respect of eternity but a short hour, then surely a man's life according to the same proportion is scarce a minute.

The similitudes also which are used to express the brevity of man's life, are very significant, and fit for our purpose; for it is compared to a pilgrimage, which is not long in traveling; to a warfare, which is short and full of trouble; to the days of an hireling, which as they are commonly but few, so by reason of their pains and labor, irksome and tedious: to the wind, which seldom stands long in one place, & every day is in some likelihood of changing, that which now bloweth passing away without returning: to the flower of the field, which one day flourisheth and the next day withereth: to the grass, which in the morning groweth in it full strength, and is cut down before night. All which similitudes imply, that man's life is but (as it were) of one days continuance; like unto those creatures near Pontus, whereof Plutarch maketh mention, whose life and the day begin and end together; for at morning they are bred, at noon they come to their full growth, & at evening die with old age; for what is our childhood, but a morning, our youth and ripe age the mid day, and our old age the sunset and night of life? the which proportion holy Job seemed to aim at, where he saith, that we are but of yesterday, and scarcely full out of two days standing. But because we are ready to flatter our selves with a vain hope of long life, and to imagine that every day is many years; the holy Ghost compareth our lives to many other things which are less then of a days continuance; as unto a vapor, that appeareth for a little time, and afterwards vanisheth away: to a dream, which vanisheth as soon as a man awaketh: to a post, which passeth by in all haste, and maketh no stay till he come to his iorneyes end; to the most swift ^h ships, and to the ^h Eagle, which flying to seize upon the prey, doubleth her ordinary speed: to a cloud which is suddenly blown away with the wind, or else dissolved or dried up with the Sun: to the smoke, which whilst it ascendeth vanisheth; to the swift passage of a weauers shuttle, which in a moment passeth from hand to hand; to a span in length, which is measured in an instant. And as though these real things were not sufficient to express the shortness and vanity of man's life; it is compared also to a shadow, which hath neither substance nor continuance; & to the swiftness of a thought, which far exceedeth in speed all other motions: yea as if anything were too substantial to express sufficiently the momentary shortness of it, it is compared to vanity, which is nothing; for so David saith, that man is like to vanity, his days are like a shadow which vanisheth: and it is not only said by way of similitude, that man's life is like to vanity, but that it is vanity it self; for so Job saith, that he had as an inheritance the months of vanity; yea not only man's life, but also himself in regard of his inconstancy and mortality is called vanity, and that when he is in his best condition; for so the Psalmist saith, that every man in his best estate is (not only in part, & in some respects, but) altogether vanity: and as though this nothing were yet too much, he contenteth not himself to say, that the children of men are vanity, but that if vanity and they were laid upon the balance, vanity it self would ouerpoyse them: The children of men (saith he) are vanity, the chief men are lies, to lay them upon a balance, they are altogether lighter then vanity. The which vanity, even an Heathen man being desirous to express, thought it not enough to cal the life of man, a shadow or a dream, but joineth both together, & calleth it a dream of a shadow. Now if a thousand years in comparison of eternity, be as y ^e Psalmist speaketh, but as yesterday, and as a watch in the night; and as a few drops of rain to the sea, and a grain of gravel, in comparison of the sand, as the Son of Sirach likeneth them; then how short and momentary is the life of man being thus compared, which is so vain, and of such short continuance?

But if we would add to this momentary shortness of man's life, the frailty and uncertainty of it, whereby we have no assurance to enjoy it so much as a minute of this short time, the vanity thereof would more evidently appear. And of this we need no other proof but our own experience, which daily teacheth us, that as men have but a short passage from the birth, to the utmost confines of an aged life; so they seldom go thorough to their journeys end, but are cut off in all times of this short way, with unexpected accidents. In which respect the life of man may fitly be compared to a candle, which whilst it shineth, consumeth; and as the candle is sometime wasted with the wind, sometime quite blown out, before it be half burned, and sometime burneth to the end: so man's life is wasted with griefs and miseries, sometime extinguished by immature or violent death; and though it last as long as the natural heat hath moisture to feed upon, yet that being consumed, like a candle it goeth out of it self for want of nourishment. For how many have we known in our own experience who have been intombed in their mothers belly, before they did ever see the light of the sun, and so withered in the bud? How many do we daily see, who seem to enter into the world (as the heathen man upon the stage) that they may go out again; as though they came only to take their leave, and so to be gone? How many wither when they are in their flourishing prime of their infancy and childhood, and (as it were) rot before they be ripe? How many are taken away in their perfect maturity, death getting the victory of them in their full strength? and how few are they that attain unto old age, which notwithstanding all do hope for, though against all reason in regard of themselves, and experience in respect of others? For would men consider the manifold ambushments, which death daily layeth to endanger our lives; would they but remember how many by-paths lead to this common way, they could not but confess the shortness of man's life, and their uncertainty to continue this short time. For I pray you how many, yea how innumerable be the causes which produce this one effect, some whereof are internal, and some external? For suppose that we were exempted from all outward dangers, which notwithstanding do in whole troops besiege man's life, yet we continually carry death in our own bosoms. For look how many kinds of diseases there are whereunto man's life is subject, and so many secret enemies do we harbor in our selves, which fight against our lives, and give death an easy entrance. We are not too cold, or too hot, without danger; hunger and excess are alike pernicious, serving both as harbingers to provide death a lodging in our hearts; yea every small crumbe going awry, maketh a breach whereby death may enter and surprise us. So that we cannot save our lives by fighting, because we nourish so many in us which are daily ready to betray us; nor escape by flight, unless we could flee from our selves, seeing whether we will or no, we continually carry the enemies of our lives about us, yea within us.

But let it be supposed that there were peace at home; let us imagine that there were within us no secret foe to supplant us, yet how many open and outward enemies are there, which are hourly ready to assault our lives; if the great Commander do but give sign of battle? For to say nothing of common calamities, which hang over whole commonwealths, as famine, sword, and pestilence, which are God's public heralds to denounce against us war and destruction, how many privy ways are there whereby death cometh unto us, yea we unto death? For which way can we turn us, what action or enterprise can we take in hand, but that there is some danger, that death will encounter us? If we take ship, we are but a few inches distant from death, the immovable rocks, and the mutable winds, the overflowing waves, and swallowing sands, the tempestuons storms, and spoiling pirates have our lives at their mercy & command. If we stay on the land, we are daily obnoxious to no fewer perils; if we take horse, our lives are in danger every time he stumbleth; if we go in the streets, look how many carts and coches we meet, yea how many tiles be on the eaues of houses which we pass under, and to so many dangers are we subject. If we walk in the country, we are in hazard to be incountered with brutish creatures, and with thieves and robbers more cruel then they. If we retire our selves into our well fenced gardens, we are not there secure, for among the sweetest flowers oftentimes lieth hid the most hideous snake. If we rest in our houses in the night, we are in peril of cutthrotes and robbers; or though we were safe from thieves, yet we are in danger of all devouring fire. If we walk abroad in the day, everyone that hateth us hath our lives at his command; and as one saith, whosoever contemneth his own life, is master of ours. In a word, be we on sea or land, in city or country, at home or abroad, waking or sleeping; death still like a iaylor waiteth upon us, till he be commanded by the Lord chief Justice of heaven and earth, to arrest, imprison, and bring us to judgment. Now if any will object, that there are many which escape the forenamed dangers, and going through them all unhurt and untouched, do safely come to old age and natural death: I answer, that many more do fall into them; and why may not we think to be in the greater number? many escape them, but all are subject unto them; and that which is incident to all, may happen unto any: finally, many escape some of these perils, but yet fall into others, and though today they are free from them all, yet tomorrow they may be obnoxious to many. By all which it appeareth, that our lives are not only in themselves momentary, but also in respect of outward accidents, and inward infirmities, uncertain, and full of frailty; in regard whereof the Apostle calleth our bodies earthly houses, which wanting solid matter, and strong principals to support them, are easily overthrown, or of themselves in short time molder away; and in the same place he calleth them tabernacles, which stand not long anywhere, but are still flitting and removing. And another maketh them much more frail and brittle then glasses, which though they be subject to many casualties, yet may they outlast the longest liver. What (saith he) is more brittle then a glass? and yet it may be so reserved, that it may continue for many ages; for though it be endangered to a fall or knock, yet not to a fever, or old age, whereas we are more frail, as being subject to the falls and knocks of outward casualties, and though we were free from them, yet time and age weakeneth and wasteth us; though we could shun outward blows, yet we cannot avoid our end; though we should be free from outward dangers, yet we can never escape inward diseases▪ And howsoever some may last longer, and some a shorter while, yet all in their appointed time come to their end. Wherein men are fitly compared to the leaves of trees, of which some • re blasted in the bud, even in the spring, some are blown off with the wind in the midst of summer, and those that continue so long on the tree, do when autumn and winter cometh, fall of themselves. To this purpose one demandeth: Shall we not all (saith he) in a little while be the same dust? do we not by the addition of a few more days gain this alone, that we partly see, partly suffer, and partly act the more evils? and so we at length also shall pay to nature the common and certain tribute; by our death following some, & going before others; now bewailing our friends departed, and soon after our selves departing leave them to bewail us; and receive the kind gift of tears in as bountiful manner from them, as we have in our lives bestowed it upon those who have gone before us, &c. For we are all but a vanishing dream, an apparition that leaveth no sign behind it; dust, a vapor, the morning dew, & a flower of the field, which quickly groweth▪ and more quickly withereth.

But howsoever vain men be so mortal, frail, and momentary (as I have shown) yet is he so blinded with self love, and bewitched with deluding hopes, that though he acknowledge all this in the general, yet he seldom applieth it to his own particular; though he can say we are all mortal, yet he dreameth of his own immortality; and howsoever • ee can in his political bargains reckon three of his neighbors lives, at no longer▪ time then one and twenty years, yet doth he flatter his too credulous heart with this foolish conceit, that his single self shall continue to old age, and fill up the reckoning of three or fourscore years; and that he continueth long in the same condition, though he seeth others hasting away, and even now arrived at the gates of death. As when two botes meet, they which are in the one imagine that themselves move not; and the other that passeth by them goeth swiftly; whereas in truth they both make alike speed; so men are ready to think that though others run towards death with posting haste, yet they in the mean time stand at a stay, & remain immovable: then the which nothing can be more absurd, seeing we are all cast in the same mould, and are of the same nature and condition, in so much as there cannot be a more lively & perfect looking-glass wherein we may see our own frailty and mortality, then other men which are of the same quality: so that if we be not made blind, deaf, & quite senseless, we cannot daily want examples, and as it were school-masters which may teach us this lesson; for who can walk in the Church or places of burial, & not think that he also must be buried? who can see another's funerals, who is of the same nature and condition, and not conclude his own mortality? who can hear the knells and passing peals for his neighbors, who were some of them younger, & much stronger, and not think them heraulds sent of God, to summon him by death to make his appearance?

But though it were supposed, that we could now live the age of Methuselah; and were exempted from all outward accidents, and inward infirmities, which might shorten our days; yet all this were nothing in comparison of eternity; in regard whereof that cannot truly be said to be long, which one day shall have an end; neither do we slowly attain unto that end, from whence we shall never return, when we are once come unto it: for how can that be truly long, which is continually in spending, and the more days are added unto it, the more it is shortened? what firmenes is in that, which in holding slippeth out of our hands, and is lost in keeping? But such is man's life, from which so much is detracted, as is added unto it, and the longer it hath lasted, the more it is wasted, and the nearer it approacheth to it end. Now what can be called long, which by it continuing and being, wasteth and ceaseth to be? or how can our days be many, which grow fewer & fewer by daily multiplication? how can our lives be slow in passing; when that time which seemeth to stay them, driveth them forward to their iorneyes end? In which respect man's life is fitly compared to a weauers web; for as the woven web continually increaseth by the addition of threads, so our age by the addition of days; but as the more is added to the cloth, the less is upon the beam, and the more the one increaseth, the nearer the other approacheth to it end, & cutting off; so the more is added to our age, the more is detracted frō our life, and the more time past is increased, the more time to come is shortened and diminished. Thus the time of infancy perisheth, when childhood approacheth; and childhood dieth when youth beginneth; and youth passeth, when ripe age cometh; and all is lost and vanisheth, when old age and death seazeth upon us. Whereby it appeareth, that our continuance in the world cannot truly be called a life, seeing it is but a continual passage, wherein we like pilgrims travel unto death; so that whilst we live, we daily die, and never cease dying till we cease to live; our life being nothing else but a passage from life, and a nearer approaching unto death: for from the day of our birth, to the day of our death, our lives are in a continual consumption, and no sooner do we begin to live, but we also begin to die; for daily some part of our lives are taken away, seeing all which is past, is perished, and whilst our bodies grow and increase, our lives decrease and are diminished. They therefore are much deceived, who account the last day only, the day of their death, seeing we die (as it were) piece-meal, and the longer we live, the more death seazeth on us, all the time which is already past, being lost and consumed. And so likewise they abuse thenselves, who feeling no decay of health or strength, do imagine day after day that they are equally distant from death, because the alteration which is in their lives, coming by degrees & by little and little, is not so easily discerned: for as their folly were ridiculous, who not sensibly perceiving the going forward of the shadow in the dial, or hand of the clock, would therefore be persuaded that it standeth still; for though they see not the motion, yet every hour they may plainly discern, that it hath moved; so alike foolish are they, who not sensibly perceiving, how far they have traveled towards death, do conclude with themselves that they stand at a stay; seeing the more days are added to their lives, the nearer they approach to their death, though their passage cannot palpably be discerned. For as those who sails in a ship, whether they sleep or wake, sit or stand, go forward with some desire to arrive at the haven, or ba • ke▪ as far as the ship will suffer them with a contrary motion, as destrous to return, yet they are still going on, and carried whether they will or no, with the motion of the ship whither the skillful pilot sitting at the stern doth guide and conduct them; so we being placed in the world, as in a sea of mortality, are still sailing towards the haven of death, and whether we sleep or wake, stand still or walk, willingly go forward, or desire to continue in the same place, both when we are in sickness, and when we enjoy perfect health and strength, in the lengthening of the seasons of the year, as well as when they shorten, we are daily going on as our great master doth appoint and guide us, & whether we will or no, we must still go forward; and though our motion may be sometime insensible, yet in truth we always make alike haste, and never rest till we arrive at the haven of death.

Now if we would further consider (as the truth is) that our lives are nothing in comparison of theirs who were before the flood, and yet they are now limited to the short stint of three or four score year, we may more sensibly conclude, that they are less then a moment, in comparison of eternity: especially if we would account of so much time only of this short age, as deserveth to be entitled with the name of life: for almost half a man's life is spent in sleep, which is nothing else, but (as it is called) the brother of death; and therefore cannot fitly be added in this our division, to the term of life. Now if out of this half that remaineth, we would subduct so much time as is spent in ignorant and unprofitable childhood, wherein we neither glorified God, nor did any good to Church or common wealth; so much as is consumed in sickness of body, and discontent of mind; so much as is spent in doing nothing, or in doing that which is ill; so much as is crossed, and made miserable, by the sense or fear of some outward afflictions, or some inward grief; and then look only on that part of time remaining which is spent in joy, peace, contentment & a good conscience, the which in truth only deserveth to be termed a life, all the other being but branches and degrees to death, we should easily perceive that our lives might be measured with the short ell of a few days. But if we will not enter into this consideration of the shortness of our lives, whilst it is passing, nor learn this lesson of our mortality, & momentary continuance, neither by reason nor experience; yet shall we hereafter (when perhaps it will be too late to make any good use of our knowledge) easily both see, and seeing acknowledge it; for howsoever time to come may seem long in approaching, and when it is come, somewhat long in spending; yet if we look back upon it whē it is once passed, it vanisheth in the view, and appeareth as nothing: neither in this regard is there any great difference, between that age or time which is long, and that which is short, if we look upon them when they are both passed; for as we can take no faster hold on a great shadow, then on a less, both alike in a moment vanishing out of our sight; so the longest life, whē it is once spent, is all one with the shortest: neither doth it profit or content us anymore, or afford unto us better hold for our further continuance, then if we had lived only to the time of childhood. Now the reason why man, God's most excellent creature on earth, and created after his own image, should be subject to this mortality, and of so momentary and short continuance, is not originally in the Lord that made him, who being infinite in all eternity, could have given to his creature an everlasting being; but in man himself, who having the free choice of death and immortality, chose the worser part, and preferred the path of death, before the way of life; for the Lord having threatened man, that in the day which he transgressed his Commandment, he should die the death; he notwithstanding sinned, & so sinning died. And (as one saith) because sinful man would not stay in the place of true happiness where he was created, God would not suffer him to remain long in the place of his supposed happiness, where he was fallen: and because he willingly lost his country, which he should have loved, he is unwillingly drawn out of this place of his pilgrimage, which (though undeservedly) he loveth too much.

And thus have I shown that these worldly things are not much to be desired; because though they were permanent, and would forever stay with us, yet we are mortal and momentary, and therefore cannot stay long with them: for though men seek to eternize their houses, and labor to multiply their pleasures, so as the matter of them may continue for many ages; & though they turn all their coin into lasting gold, & furnish their houses with most durable stuff, & have all their lands in free-hold, fee-simple, & as inheritances forever; yet all these are but names and titles, wherewith they delude themselves, and the worlds witchcrafts whereby he entangleth his foolish followers, with sottish love of these earthly vanities: for though we may provide lasting lands, yet not enduring lives; though our possessions would remain forever, yet our selves are but of momentary and short continuance, every day ready to be taken from them; and though the world would make us believe, and our own deceiving hearts are apt to persuade us, that our possessions are fee-simples, and our lands and houses inheritances forever, yet the truth is we are but tenants at will, holding all we enjoy at our great Landlords pleasure: and when we have gotten the best assurance that we can, yet we are more sure, that we shall hold nothing longer then only for term of life; for as we brought none of these things with us when we were borne, so we shall take nothing with us at our burial, but as we found them all in the world, so when we depart, to the world we must leave them. And this holy Job confesseth; Naked (saith he) came I out of my mothers womb, and naked shall I return again: to which the Apostle alluding saith, that we brought nothing into the world, and it is certain that we can carry nothing out: and the Preacher speaking indefinitely of all men, saith, that as man 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 howsoever there is great difference in men's estates whilst they continue here, some living in prosperity, and some in adversity; some in plenty, and some in want; yet (as the author of the book of Wisdom affirmeth, all men have one entrance unto life, and alike going out. And this we may clearly perceive in the looking glass of common experience: for how many houses and lordships do we see, that have (themselves remaining) turned their owners out of doors, and changed them for others, not only of the same kindred and posterity, but for strangers to the former family? How many have we (with the Psalmist) observed who have been strong in their prosperity, spreading themselves like a green bay tree, who are now gone, and though we should seek them, yet we cannot find them? How many have we seen honored, and in high places, who are now laid low in the grave, and trodden under their feet, who not long since bowed unto them, yielding them at the first sight the reverence of cap and knee? How many who have before time abounded in gold and silver, houses and lands, who are now stripped of all? and whereas formerly they joined house to house, and land to land, as though they could not endure a neighbor, but would (as the Prophet speaketh) dwell alone in the midst of the earth; yet are they now contented with less then seven foot of ground; and to have a multitude dwelling with them in a little plot. How many have we seen passing their time in pleasures and delights, eating and drinking delicate and costly meats and drinks, in curious and more costly vessel and plate, spending their days in hunting and hawking, laughing and sporting, dancing and revelling, who are now by death stripped of all their joys, and in all likelihood have changed them for torments and miseries, weeping and gnashing of teeth, eternal woe and the sorrows of hell? How many have pampred their bodies, that now are the meat of filthy worms; and gloriously adorned their backs in rich apparel, that are now covered with rotennesse and corruption, and that have filled the streets with their sweet smelling perfumes, that now would fill them with a greater stench? And finally, who exceeded all their neighbors in all manner of worldly prosperity, who being now dead together, are all so alike, that no difference at all can be made between them. Look (saith one) into the graves of these great worldlings, and see if you can discern any print of their passed pride, or any sign remaining of their riches and luxuriousness. Enquire now where is their glorious apparel, their eastern odors, their delightful maskes and shows, their great retinue, and many suitors; their costly banquets, loud laughter, gamesome mirth, and immoderate and unbridled delights? whither are they now all gone, and what is become of them? where is all their worldly prosperity, and where are they themselves? What end is there now of both? Come near and search their sepulchers▪ and behold there is nothing but dust, and the filthy relics of the worms feast: for this is the end of all human bodies, as well of those who have lead their lives in pleasure and delights, as of those who have passed their days▪ in painful labor. In which respect the world is fitly compared to a stage, and the life of man to a play, lasting a little longer then the ordinary time. For as in them one acteth the part of a king, another of a beggar; one of a wise counselor, and another of a natural fool; and great difference there is between them whilst the comedie continueth; but when the play is ended, they are stripped of all their apparel, and having acted their parts, and come off the stage, they are all fellows, and of equal quality and condition: for even he who is greatest in the world, hath but a short part to act, and when it is done, he must lay aside all his glory, and become equal to him who is of basest degree. And therefore seeing these glorious worldlings have not much greater or longer happiness, then he who acteth his part upon the stage; let none be proud of such momentary felicity; let no man too much love riches, or hate poverty, because men are but personated in these worldly habits, and when the interlude is ended, they will be all alike.

Neither are these worldly things we possess our own, but the worlds heir-loomes, which when we are gone, must remain unto posterity; for if they were truly our own, then might we when we go, carry them with us; but now the world whose indeed they are, when we depart (whether we will or no) will have them all left behind, and keepeth them still in store to deceive with them the following posterity, as before they have deceived their abused progenitors. In respect whereof the Prophet Habakkuc saith, that the faithful seeing the folly of wicked worldlings, shall take up a parable, and a taunting proverb against them; saying, woe be to him that increaseth that which is not his, (how long?) and to him that in abundance heapeth up to himself thick clay. For death like a porter standeth in the gate, when men are to pass out of the world, and causeth them whether they will or no to leave all behind them; saving their sins which they have committed in compassing these vanities. For well were it with wicked worldlings, if they could as well leave their sin behind them as their sinful possessions; but this is their misery, that when their gold forsaketh them, their guilt accompanieth them, and when they are plucked unwillingly from the things of the earth, whereupon they have set their hearts, (which goeth as near them as if their body were pulled from their soul, or their heart out of their body) their sins and the gaules of an evil conscience, which they have gotten in compassing them, by wicked and unlawful means, do attend as inseparablie upon their souls, as their shadows upon their bodies, and will never leave them, till they have brought them to the fearful tribunal of God's judgment, and have there by accusing them, caused the Judge of heaven and earth, to pronounce against them the sentence of eternal condemnation.

And thus have I shown that all men are of momentary and short continuance. Now let us more specially consider of the brevity and shortness of their lives who abound in all worldly prosperity; for so far are these worldly things from prolonging our lives, and from establishing them against their natural frailty, that they rather cut them off and shorten them, as being the means when they are abused by sin, to bring upon us God's heavy judgments, and to hasten our death, when we too much set our hearts upon them. And hence it is that in the Scriptures, there is not only mention made generally of the frailty and momentary continuance of man's life, but more especially of theirs, who abound in all worldly prosperity. So it is said of those who are in honorable place and calling, that their advancements shall not preserve them from the encounters of death; yea rather it is more ready to shoot at them before others, as being the fairest mark, and greatest conquest. So Eliphaz useth an interrogation, the more to assure and convince us of this truth. Doth not (saith he) their dignity go away with them? do they not die, and that without wisdom? And the Psalmist telleth us, that man shall not continue in honor (or as the word signifieth, shall not stay in his estate all night) he is like the beasts that die. This their way uttereth their foolishness, &c. And though in respect of their honorable calling, he advanceth them to the glorious title of God's, yet he will not attribute immortality unto them, but telleth them, that though they were God's they should die like men, and though they were children of the most high, yet they should fall like other mē: & else where he exhorteth us, not to trust in princes, because their breath departeth, and they return to their earth. So the son of Sirach telleth us, that which we also learn by common experience, that he who is today a king, tomorrow is dead. And therefore seeing all our policy, power, and endeavors, cannot continue us in this honorable condition; for though honors should remain forever, yet we are mortal and of short continuance; so that when with all our labor and care we have advanced our selves, and by our proud ambition, have mounted aloft unto the highest pitch of worldly glory, we have in this state no manner of stay, but when death cometh, and clippeth our soaring wings, we presently fall into the lowest condition, and become inferior to the meanest living creature; for a living dog is better then a dead lion, as the Wise man speaketh; therefore, I say, let us not set our hearts on that, with which we cannot stay, nor yet when we must leave it, have the power to bequeath it to our posterity: for as Job speaketh, when as he who is advanced in the world passeth away, he knoweth not if his sons shall be honorable, neither shall he understand concerning them, whether they shall be of low degree. But let us set our hearts and affections upon those heavenly honors, and eternal glory, which as they will never leave us, so shall we never be taken from them.

And this also is the condition of them who abound in all worldly wealth; for howsoever rich men trusting in their idol the earthly mammon, promise unto themselves long life, and say with the fool in the Gospel, soul thou hast much goods laid up for many years, live at ease, eat, drink, and take thy pleasure, yet in the same night God is ready to take away their souls, and to place their substance in other men's possessions. Howsoever they imagine, that their houses and habitations shall continue forever, even from generation to generation, and therefore call their lands by their own names; yet they shall not continue in their estate, but shall be like the beasts that perish, as the Psalmist speaketh. So Jeremiah saith, that he who getteth riches and not by right, shall leave them in the midst of his days, and at his end shall be a fool. And in this respect the Apostle James compareth rich men, to the flower of the field, which vanisheth away; for as when the sun riseth with heat, then the grass withereth, and the flower falleth away, and the beauty of the fashion of it perisheth: even so shall the rich man fade way in all his ways. And this Baruch observed in the experience of his times; Where (saith he) are the princes of the heathen, that hoarded up silver and gold wherein men trust, and made none end of their gathering? They are come to naught, and gone down to hell, and other men are come up in their steads. Whereby it appeareth that worldly wealth is no true riches, for then it would make us eternally happy; nor we true owners of the things we possess; for if they were ours, we might take them with us, whereas now we leave them behind us, to become for a time other men's, as before they were ours; and that which is truly our own we take away with us; that is, either our virtues and graces, to be crowned and rewarded; or our faults and sins, to be condemned and punished. Neither will they though they abide with us, preserve us from death, that we also may stay with them; for death will not be bribed, and the God of life and death will take no price for the redemption of our lives; for we have nothing to give but that which is his own; and though all we possess were ours, yet it were not a price so sufficient as would be accepted. And therefore let us not with worldly men trust in our goods, nor boast our selves in the multitude of our riches; for a man can by no such means redeem his brother, he cannot give his ransom to God, that he may live still forever, and not see the grave. So precious is the redemption of their souls, and their continuance forever; for wise men die as well as fools, and leave their riches for others; as the Psalmist speaketh. Let us not greedily gape after abundance, seeing a little will serve us for our momentary lives; for why should we ouerburthen our selves in carrying such great provision, for so short a journey? and our lives being short, why should we look after long hopes? Why should we be so eager in gathering, when as we cannot stay by it when it is gathered? and store up abundance in a strange country, where we have no assurance of abiding so much as a day? If (as the heathen man well observed) we were assured to live the long age of an Hart or Raven, our greediness in gathering were the more to be pardoned; but seeing we are mortal men, who speedily hasten to old and decrepit age, it is folly and madness to dote upon abundance, seeing we shall consume our hearts with intolerable sorrows, in scraping that together, which others when we are gone will riotously spend. How much better were it to part with our riches freely for the love of Christ, then to be forced whether we will or no, to leave them by death? How much better were it, seeing we cannot stay with them long on earth, to send them by the hands of the poor before us to heaven, where we shall remain forever? For if we keep them still in our own custody, we shall have no further comfort in them when the day of death approacheth; for as Job saith, What hope hath the hypocrite, when he hath heaped up riches, if God take away his soul? Finally, if serving God we want these earthly riches and abundance, let us not be discontented in our selves, nor envy wicked men who flourish with them, seeing the time is but short, both of our want, and their plenty; for death is hard at hand, and seizing on us both, he will strip them of all their store, and further us to the possession of our eternal treasures. Be not thou afraid (saith the Psalmist) when one is made rich, and when the glory of his house is increased; for he shall take nothing away when be dieth, neither shall his pomp descend after him. The like encouragement another giveth to the godly man oppressed with poverty. Doest thou see them (saith he) strouting in the streets, and drawing after them their long and rich trains, whereby they raise up a cloud of dust in the air? let not these things move thee, for all these they shall lay aside at the hour of death, when as thy virtues and holiness shall still accompany thee: they are not their own clothes which they wear: for when death cometh they must put them off, and leave them behind them; neither shall their glory descend with them. To the same purpose another exhorteth, Let us not (saith he) afflict our selves when we behold the unexpected prosperity of worldly men; seeing when we see rich men painted on a table in all their bravery, and poor men in their rags; we neither admire the one as happy, nor pity the other as being miserable; and yet these dead pictures are oftentimes of longer continuance then living men represented by them. For a painted table may last above an hundred years, when as rich men who please themselves in their abundance, are often taken from all in a few months.

Yea but this is their comfort, that whilst they live they shall enjoy their wealth, and when they die they shall leave it to their heirs. It is true indeed that though rich men cannot promise unto themselves long life, yet they may be assured that they shall have heirs; but if they mean by heirs their own children and posterity, they ground their hopes and comforts upon a false and deceiveable ground; for howsoever men may provide heritages, yet it is God who appointeth heirs: and though they may • ache and scrape togther riches with a purpose to bequeath them to their friends, when themselves can keep them no longer; yet oftentimes God with his overruling hand so disposes of them, that they never enjoy them. For some outlive their heirs, and having lost their posterity and kindred, are forced whether they will or no, to leave unto strangers the fruits of their labors. Others have heirs unto whom they leave their goods, but they are not sure that they shall enjoy them; for the children do not always roast that which their fathers caught in hunting; but as many enjoy those goods which were never bequeathed thē, so many unto whom they were bequeathed never do enjoy them, it being only in their power to give their riches, and bequeath legacies to whom they will, but not to maintain their gift when they are gone, nor to uphold that right unto which they have entitled them. And this the Psalmist plainly affirmeth: Doubtless (saith he) man walketh in a shadow, and disquieteth himself in vain; he heapeth up riches, and cannot tell who shall gather them. To the same purpose Job saith, that though the children of wicked men be in great number, the sword shall destroy them, and his posterity shall not be satisfied with bread. His remnant shall be buried in death, and his widows shall not weep. 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. Yea not only strangers do often become heirs, but sometimes also enemies, and those whom a man in his life most hateth, after his death make a prey of his riches, and skornefully insult in his spoil. In which respect one saith, that the covetous man's labor is certain, but the fruit of his labors uncertain. For he taketh pains and consumeth himself with cares in gathering riches, and after his death his inheritance and possessions come into the hands of his enemies, who have circumvented him with innumerable trecheries, and taking only with him his sins, he leaveth his substance to other men. Now what can be more miserable, then to tire and spend a man's self with pains, that his enemies may reap all the profit? and to withhold even necessaries from ones own use, for the increasing of that wealth which his enemies will spend in superfluity and excess? In which respect one justly much preferreth the riches of faith and a good conscience, before the wealth of the world. Faith (saith he) laboreth for God, and covetousness for the tempter; that gathereth such things as profit a man's self, this heapeth up those which profit others. And what more vain, then to labor for other men, and not know who shall be his heir? For who can tell whether his own son, or nephew shall suruiue him? seeing the heir oftentimes goeth before the testator to the burial; or outliuing him, • otously devoureth the inheritance, or luxuriously scattereth it; or being foolish cannot defend it; or loseth it by confiscation, yea oftentimes their enemy is their heir, and the successor insulteth over the deceased, persecuting those whom he loved, and selling for slaves those whom tenderly loved. But though he knew who should inherit his labors, and be sure to have an heir of his own choosing; yet how can he tell what he will prove? whether a wise man, or a fool; a frugal saver, or a wasteful spender; one who will thankfully remember his predecessor and benefactor, or one that will forget him, unless it be to censure his infirmities? Finally, whether such an one as will shed grateful tears at his funerals, or smile under his close ho • d? And this the Wise man noted as a great vanity, which made even his life bitter unto him. I hated (saith he) my life, and also my labor wherein I had trauested under the sun, which I shall leave to the man that shall be after me. And who knoweth whether he shall be wise or foolish? yet shall he have rule over all my labor, wherein I have traveled, and wherein I have shown myself wise under the sun, this is also vanity, &c. But if these momentary riches, which are thus bequeathed to posterity, have been defiled with sin, either because they have been unlawfully gotten, as by greedy covetousness, fraud, deceit, cruelty and oppression; they will not prove greatly beneficial, either to heir or predecessor: for as he leaveth unto his child his wealth, so also envy, because he is the offspring of such a father, & (as it were) a young one of the old serpent, which though he have done no hurt hitherto by reason that he is young, yet it is feared he will do, when he cometh to age, not only because he is likely to resemble his fathers nature, but also hath been poisoned with his precepts of covetousness in his very youth. For as one observeth, when rich misers see that they can keep their goods no longer then for term of life, they confirm & strengthen their heiros, by reading unto them lectures of avarice, making them to become impregnable castles, wherein their riches may be reserved after their departure: yea oftentimes with their wealth they leave unto them God's heavy anger for their injustice, and wicked getting, or keeping their riches, which burneth against sinners unto the third & fourth generation, and often consumeth their house and whole posterity; and with their sin they leave their shame & punishment; as the Prophet speaketh: Woe unto him (saith he) that is given to the getting of unlawful gain for his house, that he may place his nest on high, and be delivered from the power of evil. Thou hast consulted shame to thy house, by destroying many people, and hast sinned against thine own soul. In which respect the covetous man, as he is not much beneficial to his heir, so less unto himself; for what will it profit him after his momentary fruition of the Mammon of iniquity, when being cast into hell fire, and there tormented with intolerable torments, he shall remember, that he hath left abundance of wealth to his posterity? seeing neither he nor they, can with all this riches release him from his pain, nor procure so much as a drop of cold water to allay a little his burning heat. For if when we have all these goods in our own possession, they will not ease or comfort us in the extremity of the toothake only, what consolation or refreshing can be expected from them, being in the keeping of others, when body and soul shall suffer forever the wrath of God, and the grievous tortures of the damned spirits?

Finally, though voluptuous men abound in all delights, yet shall they not long enjoy them; for though they were constant, yet thenselves are fugitive, though their pleasures are many, yet their years being few, they cannot long rejoice in them. So Job speaking of voluptuous wicked men, saith, that they take the tabret and harp, and rejoice in the sound of the organs; they spend their days in wealth, and suddenly they go down to the grave. Neither can pleasures, though they never so much delight us, make our joys immortal, or any whit prolong our lives; yea contrariwise (as I have shown) being immoderately used, they are the ordinary means to shorten life, and to bring untimely and immature death. But howsoever these pleasures of the world are most momentary, both in respect of themselves, and also in respect of us, yet their punishment when they are abused is not of so short continuance; for when voluptuous men shall leave their delights, oftentimes in the midst of their days, that fearful woe denounced by our Savior Christ shall accompany them forever: Woe be unto you (saith he) that now laugh, for ye shall wail and weep. So the Apostle Peter saith, that those who are led with sensuality, are made to be destroyed; and shall receive the wages of unrighteousness, as they which count it pleasure to live deliciously for a season. And therefore seeing these worldly pleasures are so short and momentary, both in respect of themselves and us, & seeing also their fruition is temporary, and their punishment eternal; let us not set our harts upon them, but rather on those heavenly joys, which shall be eternal to us, and we to them; and having with Moses respect unto the recompense of reward, let us choose rather to suffer adversity with the children of God, then to enjoy the pleasures of sin which shall last but for a season. For who would settle his love on these flitting vanities? who would place his affections on worldly pleasures, chambering and wantonness, surfeiting and drunkenness, delightful sports and dainty fare, sweet smells and costly raiment, whereby this lump of flesh is pleased and pampered; if he consider, that within a while his body shall be the meat of worms, his sweet perfumes turned into loathsome stink, his rich attire into a poor windingsheet, his tender flesh and fair skin, into rottenness and putrefaction; and not rather on those heavenly and unspeakable joys, in which we shall ever joy, they continuing with us, and we with them for evermore?

And thus have I shown, not only that the world, & the things thereof are momentary & uncertain, but that we also are mortal, and our lives of short continuance: by reason whereof nothing can be unto us firm and durable, because our selves, whilst we continue in these earthly tabernacles are still flitting, and altogether uncertain of our abode; for nothing is steadfast to him who is unsteadfast, nothing eternal, to him who is frail and mortal: & therefore seeing we have no sure hold of the things of this life, let us not set our hearts upon them; for though we be called their masters and owners, yet we have in them but a momentary interest, and though they be with us, yet they are not ours; seeing we are daily ready to leave them. Let us build in earth tabernacles, and not mansion houses, seeing we are still removing, and cannot long stay: we are pilgrims here, and therefore we should not set our affections on the earth, and earthly things, where we shall rest (as it were) but one night, & then be gone; but on the joys reserved for us in our own country, where we shall remain forever: we are now soldiers in the campe, and therefore there is neither time nor place here to build us houses, to purchase lands, to sow, plant, or play the merchants, with a purpose of continuing here still; only tents are fittest for us, till having gotten the victory, we shall with triumph be received into our heavenly city: if we place our treasures here, we may die in the battle and so lose all, & therefore let us make that our treasury, where we shall live forever. And as the Apostle exhorteth us, If we be risen with Christ, let us seek those things which are above, where Christ sitteth at the right hand of God; and set our affections on things which are above, and not on things which we have on the earth; for we are dead (in the world) and our life is hid with Christ in God. And for as much as our life is momentary, let us labor to improve it to the best purposes; and especially before we die, let us take care that our sins may die before us. If we were sure that we should live but one year, no man would defer his repentance, but forsaking his former wicked ways, would betake himself to the service of God with all zeal and devotion; what folly therefore and madness is it, to defer our repentance & amendment, seeing we have no assurance of living a month, no not a short minute or the least moment? why should we be so frugal of the time which is certain, & so prodigal of that which is uncertain? if we were certainly assured of continuing a year longer only, yet we might with much more safety defer our repentance to the latter end; but now that our lives are so momentary and uncertain, that we are not assured of living one day longer, what frenzy should so possess us, which should cause us to make any delay of our amendment, upon which the eternal salvation of our souls dependeth? Let us therefore whilst this short and uncertain time lasteth, forsake and mortify our sins & corruptions, that when death taketh us away, they may not accompany us to judgment; let us set our hearts upon God's spiritual graces, and in comparison of them contemn the world, and worldly vanities; for these will either leave us or we them, but they will never forsake us, no not in death; but departing from the world, we shall carry with us these rich treasures, and having these precious jewels in our hands, we shall with joy and comfort meet the Bridegroom, and present our selves in God's presence, offering unto him his own gifts and graces, to be rewarded and crowned with glory and everlasting happiness. Finally, seeing our life is but a shadow, let us hasten to the Sun of righteousness, that he with his vital heat may preserve us from the cold of this shade: let us set our hearts upon him with all love and affection, and so shall we be sure forever to enjoy our love, and in him to find eternal happiness and endless glory, seeing he being life it self dieth not, & with his quickening Spirit will make us immortal, and to live eternally with him who is eternal. Whereas contrariwise, if with the five foolish virgins, we have not the pure oil of God's sanctifying graces shining in our lamps, we shall be shut out of the bridal chamber, and when we would most be known, we shall hear that fearful sentence, Depart from me I know you not: if we defer our repentance, & do not use the means appointed by God whereby we may be assured of our salvation; if we do not hunger and thirst after Christand his righteousness; and setting our love and affections upon our heavenly country, seek and endeavor with all our powers, to be enfranchised, and made free burgesses of the new Jerusalem; these gracious offers will once be pulled back, and the acceptable time and day of salvation will within a while be passed, never again to be recalled. Whilest the unfaithful steward wasteth his masters goods about his own pleasures, ruffling it out in his silks and veluets, and revelling in all delightful sports and pleasing pastimes; eating and drinking, masking and dancing, commanding and overruling all his fellow servants, everyone envieth his happiness, and wish in their hearts that they were like him; but when the day of reckoning cometh, that he must leave his place, and give an account of his stewardship to a just and powerful master, then all his former pomp and pleasure vanisheth like a dream, and the meanest of his fellow servants, which is assured of his own integrity, and his masters love, would not now change with him estates, because his glory is past, & his reckoning to come. And so howsoever God's poor servants may for a while envy the prosperity of wicked worldlings, when they see their bravery, abundance and great authority and command; yet when the day of their death is come, when they are turned out of all, and ready to be hailed to the bar of God's judgment, to give an account of his misspent talents, & to answer for their cruel tyrannizing over their fellow servants; then they see how much a good conscience is better then earthly treasures, and the assurance of God's love and their salvation, to be preferred before the vanishing glory of the world; and now they would not change conditions with them, whom not long since they envied, though they might have the Monarchy of the whole earth to boot. For alas, what will their passed pleasures, honors and riches, now profit them, when being stripped of all, they must give their account at the tribunal seat of God's judgment, for their often abusing these rich gifts? yea what misery will it now be, that they have been so happy, when as they shall be forsaken of all, and change their estate, having no hope nor comfort of bettering themselves in the alteration? yea what trembling and fear shall then possess them, when they leave that estate which they know, and must change for one which they know not? and when being abandoned of all their delights, they shall have only their sins attending on them; not now disguised and gilded over as heretofore, but in their own ugly shape, and horrible deformity as loathsome as the devil, and as black as hell? O what would they not now give to have their quietus est, & God's debt-book cancelled? at what price would they refuse a good conscience, if it were offered them to sale? how would they now with readiness strip themselves out of all, to procure the rich robe of Christ Jesus his righteousness, that therein they might with comfort appear before their Judge? Or if they die of a spiritual lethargy, and be rocked asleep of the devil in the cradle of security, and so carried quietly into hell; so as they have no leisure to think of these things, or time to entertain these fearful meditations; yet how much more hellish horror have they when they are awakened out of their deep sleep, with those intolerable tortures? O how do they then befool themselves, for having preferred temporalties before eternities, and made sale of their souls, for earthly vanities? what pains would they now refuse, to free themselves out of this damned condition, if they might live again? how many worlds would they now give, for one hour of that acceptable time, which they have formerly misspent in whole years with careless neglect; that they might therein repent of their sins, and so escape that pursuing wrath of God, & those hellish and eternal torments? but all too late, for now the time is past, the sentence pronounced, the gate of heaven shut, and condemnation, and the fearful execution thereof begun, which shall never find term or time to end. O let us therefore now whilst we have space, prevent these afterreckonings; and because our lives are momentary and uncertain, let us not defer the day of repentance, upon which dependeth our salvation, but so spend this uncertain time, y ^t we may be certain to escape these everlasting punishments, & to inherit those heavenly joys, which being once begun shall never end, but bring all glory without misery, and felicity with eternity.

CHAP. XXX.

Of the great hurt which worldly things bring to their owners, when they set their hearts upon them, and first by weaning their hearts from God, and making them idolaters.

HAving shown in the former part of this book, that though we much esteem, set our hearts upon, & seek these worldly things, yet we cannot by all our love and labor, be assured that they will bring unto us any good: It now followeth, that according to my order propounded, I also prove that they bring unto us much evil; not in themselves, and in their own nature; for so (as I have shown) they are good, and the blessings of God: but through our corruption, whereby we are most prove to abuse them unto evil. Neither unto all men (for unto God's childrē, who have a right use of them, they are both good, and also instruments and furtherances of well doing) but unto carnal worldlings, who overvalue, and set their hearts upon them, seeking them with greater labor and love, then either God's spiritual graces, or heavenly joys: whereby they turn these blessings of God into curses, and his gracious benefits, into cumbersome burdens, and pernicious evils; as being unto them the causes & occasions of much sin and wickedness: for as God by his infinite goodness, doth bring good out of evil; so contrariwise Satan, and our corrupt nature, being opposite unto him, are ready through their sinful abuse, to bring evil out of good, and to make those things which in their own nature are helps and furtherances to all holy duties, and to the advancing of God's glory and our salvation; to become provocations unto sin, and the means of God's dishonor, and our destruction. That therefore I may not be mistaken in the following discourse, I would preadmonish the Reader once for all, that whereas I show the manifold mischiefs which accompany the f • uition of these worldly things, it is not my meaning to derogate any whit from these blessings of God, or to ascribe these evils unto them, in their own nature; or finally to prove that they are absolutely unlawful in their use and possession unto all men indefinitely; but only to show that they degenerate frō their own nature, and become the occasions of all the ensuing evils to carnal worldlings alone, when as they esteem, love, and seek them, more then the rich treasures of spiritual grace, and eternal glory And of these I may truly say with the Prophet, that they do not only trust in vanity, setting their hearts & affections upon things which are of no worth, but also that in thus doing, they conceive mischief, and bring forth iniquity. In the former respect he compareth the painful endeavors of carnal worldlings to the weaving of the spiders web, which is a work of great pains, and small profit; for as he saith, their webs shall be no garment, neither shall they cover themselves with their labors; and in the latter, to the hatching of the Cockatrices egs; which is no less painful, then full of danger: for as the brooding hen sitteth close upon these serpents egs, and depriveth her self willingly not only of liberty, but also of food, that she may bring forth her young; and after all this labor doth hatch a pernicious brood, who begin their mischief with the destruction of her, which hath taken all this pains in bringing them forth: so worldlings are very laborious in hatching their desires, and in bringing forth the brood of worldly vanities, depriving themselves of their liked liberty, yea even of necessaries for back and belly; and when all is done (not by reason of any poison in the things themselves, but only that which they communicate unto them, whilst they hover over them with their greedy desires) they become unto them deadly stinging ferpents, as being occasions and motives unto sin, which will wound them to death, & bring them to eternal destruction of body and soul. For as meat it self being moderately used becometh wholesome nourishment, whereby the body is refreshed, and the life preserved; but if it be eaten with a greedy appetite, and in excessive measure, it oppresseth the stomach, and becometh the mother and nurse of all diseases: so if we seek these things with moderate love, and in temperate measure, they will refresh and comfort our hearts and souls, so as they will be more cheerful and strong in performing the duties and works of godliness; whereas if with a greedy desire we hunger after them, and not contenting our selves with sufficiency, labor after superfluity, our souls will be surcharged with a spiritual surfeit, and the diseases of sin which bring with them eternal death, will abound in us to our destruction.

Thus howsoever honors and earthly preferments are (as before I have shown) good and lawful, profitable and to be esteemed with due respect, yet if they be excessively ouerualued above their worth, and preferred in our judgment & affection before spiritual graces and heavenly glory; they presently become not only vain and unprofitable to them that thus have them, but also hurtful and pernicious. Because ouerprizing them in their judgment, and over sondly doting on them in their affection, and in both preferring them before those spiritual and heavenly excellencies; they will be accordingly ready at all times, to hazard the loss, yea to make a voluntary forfeiture of those things, which in truth are infinitely better, so they may either gain or retain these worldly trifles, which in their deluded judgment, and corrupted affection, they imagine to be of greater worth. For who seeth not that ambitious men immoderately loving, and excessively prizing honors, and the glory of the world, are ready to run headlong into all manner of sin, and by sinning, to hazard the loss of grace and glory, all opinion of virtue, and hope of happiness, either for the compassing or maintaining of their reputation and preferment? For thus they are ready to raise themselves by others ruins; to honor themselves by dishonoring God; to aspire unto preferments, by machiauellian policies; to play the hypocrites in making a semblance and show of those virtues and good parts which were never in them, and a thousand such like wicked courses, whereby when they have attained unto their desired honors; they are now ready to repeat their lesson again and again, and to renew, yea add unto their former wickedness, as oft as occasion is offered, to maintain their reputation, and preserve their honor from impeachment. In regard whereof one exhorteth us to flee vain glory and ambition, as being a sweet robber of spiritual riches, a pleasant enemy of our souls, the moth of virtue, a flattering spoiler of all our goods, a couerer and colourer of deceitful poison, under the show and taste of the sweetest honey, reaching out to the minds of men, these empoysoning cups of sin, whereof if they drink they eternally perish. To which purpose another saith, that vain glory flieth lightly about as being vain, and of no weight, and lightly and easily pierceth into men's hearts; and yet it inflicteth no light wound, but suddenly killeth, and destroyeth at unawares.

Thus also riches are hurtful and pernicious to those who overvalue their true worth in their judgments, and setting their hearts upon them, do with all greediness desire and seek them, more then God's spiritual graces and heavenly glory▪ seeing unto such they are not only the causes and occasions, but also the instruments and means of all sin and wickedness. For they who set their hearts upon this earthly mammon, are ready (to obtain their love) with Judas and Demas to sell all their part in Christ and his salvation, to make shipwreck of a good conscience, and of all spiritual graces, to forgo their right in our heavenly inheritance in God's kingdom, and to expose their bodies and souls to temporal and eternal punishments, by using all sinful and wicked means to get, keep, or increase their wealth. In respect whereof the Prophet David maketh covetousness, and obedience unto God's law flat opposites, which will by no means be reconciled and stand together: Incline my heart (saith he) unto thy testimonies, and not to covetousness. And the Apostle Paul doubteth not to affirm, that the immoderate desire of money is the root of all evil; because if men have it not, they are ready to use all unlawful means to get it; if they have it, they use the like wicked means to keep it. So that (as one saith) it is a matter of great difficulty to have riches dwelling with us, and not to be corrupted with their acquaintance and neighbourhood. The which as it is true of all wealth immoderately loved, so especially when in respect of quantity it is grown to abundance and superfluity; for as the ship when it is is ouerloded cannot be kept from sinking in the least tempest, by all the care and cunning of the skillful pilot, unless it be unburdened of some part of it lading; so when our minds are surcharged with these worldly superfluities, it is almost impossible with all our care and vigilance to keep our souls from sinking into the gulf of sin, unless we vnburthen our selves of this abundance, by bestowing our superfluities on charitable uses, and in the relieving of our poor brethren. In regard whereof one truly saith, that he who addeth to the wealth of a covetous man, giveth wine to him who is sick of a burning fever, honey to a choleric man, banqueting dishes to a sick and surfeited stomach; which though they may please the taste, yet they increase the disease, and hurt instead of helping. For they who abound in riches do commonly keep them like the unprofitable servants talent, doing no good with them to themselves or others; or else employ them in such sinful services, that they were better to have lien hid still, then to become the instruments of wickedness, and furtherances unto sin. As for example, when they are abused to surfeiting and drunkenness, and spent upon harlots and parasites, in gaming and revelling, in excessive bravery, or in furthering revenge, oppression and cruelty: for then they become the harbingers of hell, and like pioners, smooth and lay open the way which leadeth to destruction. In respect of which sinful abuses, the Wise man saith, that he had observed, riches reserved to the owners thereof for their evil: and the son of Sirach affirmeth, that many are destroyed by reason of gold, and have found their destruction before them. And in regard of this harmefulnesse of abused riches, they are by one compared unto thorns, as our Savior Christ also himself likeneth them: for as thorns are barren of fruits, so they of good works; as they prick the hands that touch them, so these the hearts that are set upon them; as they are easily caught with the fire, and are hated of the husbandman, so these being hated of God, are easily consumed with the fire of his displeasure; and finally, as in them harmeful beasts, vipers, and scorpions do hide themselves, that they may do a mischief at unawares; so in these lurk many sins and corruptions which daily wound and sting the soul to death eternal. So elsewhere he asketh what happiness there is in the possession of riches? unless (saith he) we account them happy which keep wild and savage beasts, who dare not come near them, nor cannot touch them without fear and trembling: for so covetous men keeping riches, receive from them, as from cruel beasts, many hundred wounds in their souls and consciences; although in a diverse manner: for wild beasts do hurt when they are brought abroad; but these when they are kept within, kill their keeper, and become harmless when they are set at liberty. Upon which manifold harms happening through the abuse of riches, another groundeth an affectual dissuasion from loving or seeking them overmuch. How long (saith he) will you spend your lives in getting gold, which is nothing else but a snare of souls, the hook of death, and bait of sin? How long will ye greedily gape after riches, the usual causes of war and discord? for for their sakes kinsfolks never think what nature requireth; brethren behold one another with froward and crabbed countenances, and thirst after one another's blood; for their sake the woods harbor thieves, and cities sycophants and slandererers: who but they are the parents and patrons of lying, and the inuenters and framers of false accusations? what other author is there of perjury and treachery? and yet they were given us of God, for helps to preserve life, and not as causes, occasions, and means to help us forward in the course of wickedness.

Finally, those who esteem voluptuous pleasures above their worth, and set their hearts upon these vanities, shall in the end find them, not only unprofitable, but also hurtful and pernicious, as being the causes both of sin and punishment. For he who setteth his mind upon these worldly delights, is ready to run any wicked course for the getting or continuing of them; and to hazard the loss of the joys of heaven, for the obtaining or keeping of his pleasures on earth. Neither are these pleasures unto them causes only of sin, but are also themselves turned into sin, when as they use them in excess, or without moderation; for seeing their goodness wholly consisteth in their just measure, therefore when this measure is exceeded, they lose all their goodness, and become evil and wicked; to say nothing of them which are sinful, not only in respect of their quantity and excess, but also in their own nature and quality. And as they usually are the causes and occasions of sin, so also of punishment; for because voluptuous men abuse God's grace unto wantonness, therefore in his just judgment, he turneth their feasts into mourning, and their songs into lamentation, as the Prophet speaketh; and as the Wise man affirmeth, even in laughing, their heart is sorrowful, and the end of their mirth is heaviness. Neither in truth do they only cause after-punishments in the world to come; but also bring with them grievous punishments even in this life, as being exceedingly pernicious both to body and soul. For who seeth not that these immoderate pleasures, being loved and embraced; as surfeiting and drunkenness, chambering and wantonness, venery and filthiness, do both deform the body, and bring it to a monstrous shape, making the eyes red, the cheeks puffed up, or untimely wrinkled, the teeth rotten, the breath stinking, and the belly swollen; and also do weaken the strength and impair the health; loosening the sinews, making the joints and limbs lame, and filling every several part with grievous diseases? In which respect they are fitly compared to sweet poisons, which are pleasant in the swallowing down, but soon after they no less torment, then they did before delight, either bringing immature death, or grievous inward diseases, & outward sores: for so howsoever these pleasures do delight whilst they are in tasting, yet sometime they kill outright, and sometimes bring tedious sicknesses, which torment to death, with grievous tortures. And yet these evils are small which they bring upon the body, in comparison of those which they bring upon the soul; for where they are entertained, they spoil the soul of all virtues and graces (neither will, as one faith, virtue long continue in the kingdom of pleasure) and fill it full of all wickedness; for as an ancient affirmeth, luxuriousnes hath no end, nor observeth discipline, but is the seminary and fountain of all vices. Neither do I contradict the Apostle, who saith that covetousness is the root of all evil, because luxuriousnes is the mother of covetousness; for when a man with riot hath exhausted his own estate, he greedily desireth to seize upon other men's: to which purpose elsewhere he saith, that gluttony beginneth first with necessity, and exceeding measure becometh pleasure, and proceeding from that which is lawful, to that which is unlawful, it bringeth forth foolish mirth, filthy scurrility, much babbling, heaviness of the senses, & dullness of understanding, &c. and so whilst it delighteth the eyes, and tickleth the ears, it inflicteth deep wounds into the very soul. In respect of which manifold evils which they bring, both unto body and foul, they are fitly compared to the locusts in the Revelation, which have the beautiful faces of men, the hair of women, and on their heads crowns of gold; but withal they have the teeth of lions ready to devour, and tear all in pieces; or unto snakes, which whilst with their beautiful colors they delight the eye, they are ready with their stings to convey mortal poison to the heart. The consideration whereof should move us with all carefulness to take heed of these bewitching cups; for though these pleasant drinks be sweet in taste, yet shall we find them deadly poisons in operation; though they delight for the present, they will torment us hereafter: yea and that which is worst of all, the pleasure and punishment shall not be of alike continuance; for that is but momentary, but this eternal; & as one saith, pleasure killeth & vanisheth, woundeth and presently flieth, maketh men wretched & departeth, bringeth them into misery, and so leaveth them. Let us therefore take heed, that we do not put this serpent into our bosom, that we be not enticed with y ^e honey, to drink the poison; that we be not allured by the pleasing notes of these sweet singing Sirens, to plunge body & soul into eternal destruction. And finally, that we do not purchase these short delights, with the loss of our eternal joys, or the over high price of tedious repentance, or everlasting sorrow. It is now the time of our pilgrimage, & therefore unfit to be spent in pleasures; we are now in our warfare, and therefore we must not be carpet Knights, pampring our selves with carnal delights, whereby we arm our enemies, and make our selves sluggish and unfit to fight; for if earthly Kings think the campe unfit for revels, and live in time of warfare frugally and painfully, making themselves an example unto others, to draw them on to the practice of their strait discipline, and all for the getting or keeping of a worldly Monarchy; why should we, who are in the Christian warfare, and continually assaulted with most puissant enemies, the devil, world, & our own flesh, think this a fit time to spend in surfeiting and drunkenness, revelling and riot, excess and wantonness, seeing we fight not for a corruptible crown, or earthly kingdom, but for one which is heavenly and eternal? Now if we would fly these carnal pleasures, we must take heed that we do never embrace them, for if they catch hold of us they will hardly leave us; we must if it be possible be utterly ignorant of them, and not so much as know them, that we may not covet them; for howsoever it may be thought a point of more Christian valor to contemn pleasures, when they allure us with all their baits; yet it is more secure continency, and a more safe victory, if we do not so much as take notice of them. If we will not have them defile us, let them not touch us; if we will not suffer them to allure us, let us not admit of their acquaintance, nor hearken to their charms. Finally, if we would easily part with them, let us not by custom incorporate them and turn them into our nature; for as an ancient saith, It is one thing not to incorporate those things which are wanting, and another thing to pul them asunder after they are incorporated; for those, like meats, are easily refused; but these, like members, are not cut off without exquisite torments, and intolerable pain.

And thus have I generally shown, that these worldly things are very hurtful and pernicious to those who overvalue them in their judgments, and dote upon them in their affections, preferring them before God's spiritual graces, and heavenly joys. Now for the better understanding of this point, let us a little more insist upon it, setting down more specially the manifold evils which these worldly things thus immoderately loved produce and bring forth; all which may serve as so many effectual reasons to dissuade us from this excessive love of the world and worldly things, seeing it is the mother of such a monstrous brood. And for orders sake I will refer all these evils, either unto those sins which hereby we commit directly against God, or those evils and mischiefs which through this immoderate love are caused, both to our neighbors, and our selves. First therefore these worldly things over-prised, and excessively loved, do make us to neglect all duty towards God, and to dishonor him diverse ways with many grievous sins. For whereas we should cleave unto the Lord with all our hearts, loving, trusting, & hoping in him, wholly and solely, as being our chief goodness, our omnipotent Creator, our all-sufficient preserver, and most gracious Father in Jesus Christ; this excessive estimation and love of the world and worldly things, doth wean our hearts and affections from God, and fixeth them upon these vanities: for as our Savior hath taught us, that which we esteem our chief treasure, on that our hearts will be fixed & seated. It is true that carnal worldlings would fain reconcile these two together, the love of the world, and the love of God, dividing their harts between them, howsoever it be in very unequal portions, seeing for every dram of love which they afford unto God, they most willingly yield to the world a pound. But hereby they discover themselves to be but mere hypocrites, which make show of that which is not in them in truth; and those double minded and double hearted men, of which the Scriptures speak, who having, as the Psalmist saith, an heart and a heart, one for God, and another for the world, one for the service of their Creator, and another for the Tempter, are odious and abominable unto God: for as it is monstrous in the sight of men, to behold one looking with one eye up to heaven, and with the other eye down upon the earth; so is it no less monstrous in God's sight, to see the heart divided, one part serving him, and another the world and the Prince thereof. But let such know that the love of God, and the love of the world are not only diverse, but flat contraries the one to the other, which cannot possibly in any great degree, continue together in the same subject; but as the love of God increaseth, the love of the world abateth; and as the love of the world getteth strength, the love of God is weakened and diminished: and as the same piece of wax will not receive at once, two prints of diverse seals; but the putting in of the one, is the blotting out of the other; or if through a slight impression, the latter do not quite do our the first, yet there is no distinct picture, but a confused mingle mangle without form or fashion; so the print of God's love, and of the love of the world, will not at once remain in the same heart, but the impression of the one blotteth out the other: or if there be an equal mixture of them both, it is an odious hotch potch in God's sight. To this purpose our Savior saith, that we cannot serve two masters, being so contrary in disposition, we cannot serve God and mammon. So the Apostle John telleth us, that if we love the world, the love of the Father cannot abide in us. Yea the Apostle James goeth further, and plainly saith, that the love of the world is enmity with God, and that when we once are the worlds friends, we presently become God's enemies. And another treading in their holy steppes affirmeth, that he who is overcome with the love of the world, cannot by any means take delight in God; and by how much a man burneth in the heat of his desire after temporal thing • , with so much more damnable numbnesse he freeseth towards those which are spiritual and eternal. Yea let them further know, that though they could be content to offer unto God the half sacrifice of a divided heart, he will not accept of it; for of all other parts the Lord is most jealous of the heart, and therefore is impatient to have any sharing, or to admit any corriuals in his love; but either he will have all, or leave all to the world and the devil. So that if we think God may be pleased with a division, and will quietly take his share and go away, we deceive our selves; for seeing he hath created all, and redeemed all, and preserveth all, he will have all or nothing; and therefore to deny unto him a part, is to deny the whole; and to afford him only some, is to grant and give him nothing. For well doth the Lord know, that if we be once luke-warm, we will soon after be key-cold; if the river of our love be divided into many streams, it will within a while be dried up; and if the force of our affection be disunited, it will easily be overcome. Besides, it is the nature o • love to transform the lover into the person beloved, and so to knit them together in a most near bond, that he is no more his single self, but as it were a conjoined person, ruled by the same soul. No marvel therefore if (the love of the world having transformed them into it, and made them worldlings) the Lord cannot endure to have such a copartner, or to have his holy image conjoined with this misshapen monster, or to dwell in a corner of that house, whose fairest rooms are taken up by Satan and the world. To this purpose one saith, that holy delight in the Lord doth shun that heart which is pre-possessed with worldly desires; neither can there be any mixture of true substances with vain shadows, of things eternal, with those which are transitory, of spiritual things with corporal, and heavenly with earthly, that we may at once savor those things which are above, and those which are beneath: so that if we would taste how good the Lord is, we must first distaste these earthly vanities; if we would be delighted with his sweetness, we must first learn to loath the worlds bitterness; for it is impossible that both should relish well at once, or that our hearts and affections should adhere both to God and the world, who are so far distant and different, yea opposite and contrary the one to the other.

And as this is true of the world in general, so also of the things of the world; for whosoever setteth his heart upon any of them, they presently estrange it from God, so as it cannot cleave unto him and them too. Thus worldly honors being immoderately loved, do take away all love of God; and those who serve this idol of vain glory, they cannot be the servants of Christ, as the Apostle speaketh. For so much do they think of gracing themselves, that they never think of glorifying God; and so much do they set their minds upon their own credit and advancement, that they have no heart to honor the Lord, further then it will stand with their own preferment and reputation; yea so they may attain unto their own vainglorious ends, they are ready to set the glory of God to sale, and to dishonor him, that they may honor themselves. So the earthly mammon if it be affected with immoderate love, will quickly wean our hearts from God; and if our treasures be in the earth, it is not possible that our hearts should be in heaven. For as our Savior saith, there as the treasure is, there will the heart be also; and if we serve riches, which is the god of the world, we cannot serve the Lord, the God of heaven and earth. If we set our hearts upon money we shall soon neglect our maker, and be ready to sell all our interest in heaven, by committing known sins, if we may but a little advance our worldly profit. Finally, • f we fix our affections upon worldly riches, we will be at their beck, so that when they command one thing, and God another, we will be ready to cast God's commandment behind our backs, and to yield our obedience to our golden idol; and that we best love which we most obey: if we put our affiance in riches, we cannot trust in God; and therefore the Apostle before he would have us to rest upon God with sweet content, and to rely our selves upon his gracious promises, doth first will us to lay aside avarice, which maketh us to trust in the creature. Let (saith he) your conversation be without covetousness, and be content with that which you have, for he hath said, I will not fail thee, neither forsake thee. And therefore if we would love our God, we must not immoderately love our gold; if we would trust in God's providence, we must not trust in our own provision; and if we would set our hearts upon our Lord and master, we must make riches our servants, and not suffer them to have any rule over us. Now being put to our choice, that our hearts may cleave to the better part, let us consider the great difference that is between the excellency of God and riches; this being but earthly trash, and he the chief goodness, infinite in all perfection; this impotent, and he omnipotent; this transitory, & he eternal. And if (as one saith) the sun, which is not the Creator, but a creature, do so far exceed gold in beauty & glory; how much more he, who made the sun, giving unto it (as it were) but the least spark es his glorious brightness, and that not from his essence, but by sole virtue of his word? Finally, if we too much esteem and fix our affections upon the pleasures of the world, we cannot take our delight in the Lord, if we be lovers of pleasures, we cannot be lovers of God; for whereas they who love him are careful to please him by keeping his commandments; these chiefly intending to please their carnal appetites, will not stick to displease God, to please themselves, and by sin to provoke his wrath, so they may procure unto themselves some carnal delight. And thus the voluptuous wanton so wholly setteth his heart up • n his harlot, that he seldom or never thinketh on God, and sticketh not to displease him in anything, wherein he may give her contentment; and thus the glutton and drunkard only mind their bellies, and set their hearts upon pleasing meats, and dainty drinks; and so by withdrawing them from the Lord, the author and giver of all these blessings, they make in his place a God of their own bellies, as the Apostle speaketh. And because where their idol is, there also must be their hearts; therefore it is said, that the glutton (like the fish which the Philosopher calleth the sea asse) carrieth his heart in his belly, and not in his breast like other creatures.

Seeing therefore the world and worldly things being esteemed above desert, and loved out of measure, do steal our hearts from the Lord, separating them here from his grace, and hereafter from his glory, let this serve as an effectual reason to moderate our affections: and seeing if the love of the world do remain in our hearts, the love of God will not enter into them; let the better have preeminence of place, dislodging the love of the world, that the love of God may dwell with us; for if we draw our hearts dry of this worldly love, God's love will spring up in the place, and replenish us with sweet delights. We are vessels naturally full of the liquor of carnal love, and empty of that which is divine and spiritual, and therefore we must pour out that we have, that we may receive that we have not: naturally we are carried down the stream with the love of worldly things, and there is no stay, unless we will catch hold of the true tree of life, and cling unto him with a lively faith, that so we may not be carried down with this violent, or rather natural motion. Which that we may do, let us consider, that whatsoever goodness, beauty, or excellency there is in the creatures, in some small measure, and for some short time, they are infinitely and eternally in the Creator; and therefore though our hearts were inflamed with a whole world of love, yet in comparison of him, they could not deserve the least spark of our affection. Again, let us remember, that if we set our hearts on these worldly things, we exceedingly abuse these gifts of God, and himself also who is the author of them; for he gave them unto us, not that our hearts should cleave unto them, and our love be seated on them, but that as by his gifts and messengers he might woo our love unto himself, who is such a bountiful suitor; not that we should rest in them as in our paradise, but that they should be comfortable companions of our journey, and that receiving them by faith, the hand of the soul, as well as with the hands of our bodies, they might be unto us pledges of his love, earnest pennies of our heavenly inheritance, and as forcible arguments, taken from the lesser to the greater, whereby we might be moved with all earnestness to desire his glorious presence, and the joys of his kingdom; thus concluding with our selves, that if there be anything on earth worthy our love; how infinitely more excellent and amiable is God, the author of all their goodness, and those joys which he hath prepared for us in our own Country? Or if we cannot, being tied with our senses unto things present, seat our affections wholly in heaven, nor altogether fixe our hearts and minds upon God, the author of all our good, because they are pulled down from this hie pitch of heavenly meditations, with the weight of our worldly necessities; yet at least let us imitate the Eagle, which taketh all her delight in soaring above the clouds, and in looking upon the Sun, and seldom stoopeth, but when hunger compelleth her to seek after her pray: so let our conversation be wholly in heaven, and let us take our chief delight in contemplating the beauty and excellency of the Sun of righteousness, and King of glory, never suffering our hearts and minds to rest longer upon earth, then the necessities of nature do contstrain us. And seeing we cannot leave the world altogether, yet (as one persuadeth us) let us so take hold of it, that it do not take hold of us, and so possess the things of the world, that we be not possessed of them; let us have them under the rule, and at the command of our minds, that they do not imprison them on earth in the slavish bands of carnal love. Let us have earthly things in our use, but heavenly in our desires; let them serve as helps in our iournie, but let us reserve those eternal joys, as our chief hopes for our journeys end; let us look upon worldly benefits, but on the one side, as passing by them; but let the eyes of our souls be firmly, and with all intention fixed before us on our heavenly happiness, unto which we are traveling. Finally, if the earth for a time must needs have our bodies, yet let God have our hearts and minds; and though we be constrained to use the things of the world, yet let us take heed (as the Apostle exhorteth) that we do not abuse them unto sin, by setting our affections more upon them, then upon God himself, and the riches of his Kingdom.

The second main sin directly against the majesty of God, which these worldly things ouerualued, and immoderately loved, do cause us to fall into, is that capital sin of idolatry, whereby men as much as in them lieth, pull God out of his royal throne, and treasonably set up in his place another Lord and King, to whom they acknowledge their fealty and allegiance. For when worldlings excessiuelie dote upon the world and worldly vanities, they erect them for their idols in the shrines of their hearts, and give unto them divine worship. And in this regard, the Apostle James calleth worldlings adulterers, and adulteresses, because they commit this spiritual whoredom with the things of the world, adoring, loving and trusting in them, more then in God himself. The which sin is committed by worldlings, either properly and grossly, when as they worship idols of gold and silver; an example whereof we have in the Israelites, of whom it is said, that as they abounded in these rich gifts of gold and silver, so they multiplied their images: or as they be hired with this wages of iniquity, to commit idolatry with these abominable idols made with hands, choosing rather to fall down before them, and adore them with divine worship, then they will be deprived of their worldly profit and advantage. An example whereof we have in Demetrius, who worshipped the idol Diand, and ragingly persecuted the Apostle Paul, not so much for love to the image, or hatred to the Apostles person or doctrine, as because his idolatry was aduantageable to him, and brought in with it earthly gain and profit. Or else worldlings commit this idolatry more improperly and covertly, when they displace God out of the temple of their hearts, and instead of him set up their idols of the world and wordly vanities, by setting their affections wholly upon them; in which respect this may be fitly called, the idolatry of the heart and affection, as the former was the idolatry of the mind and judgment. And this idolatry is committed by worldly men, when as they love these earthly vanities more then God himself, taking more care and pains both in getting and keeping them, and being more afraid of forgoing them, and more grieved for losing them, then for the enjoying or losing of God's favor in this life, and his glorious and joyful presence in the life to come. So also when they put their trust and confidence in these worldly things, for the furnishing of them with all things which they desire, and for the freeing and delivering them from all dangers; for howsoever these are rotten props to rest upon, and weak helps in time of need, yet so willing are men by nature, in the pride and sensuality of their hearts, to leave their dependency upon God, and to depend upon themselves, and visible means; that when they have in plenty and abundance these earthly things in their possession, they are ready to relinquish God, and to trust in their own providence and provision, to bless themselves in the fruition of their store, and thereby to think themselves safe and secure from any dangers. The which idolatrous confidence, as it doth reign, and wholly bear sway in carnal worldlings, who so only rest in worldly things, that they are most confident when they have them, and most desperate when they want them; so it sometimes tainteth God's dearest servants; as we may see in the example of the Prophet David, who being in prosperity, so far presumed upon the strength of his state, that he concluded with himself▪ he should never be moved. The which vain confidence God severely punisheth, by breaking the staff of their affiance when they most rest upon it, and making their hopes to fail. According to the saying of • ildad; The hypocrites hope shall perish, his confidence also shall be cut off, and his trust shall be as the house of a spider. So holy Job saith, that the eyes of the wicked shall fail, and their refuge shall perish, and their hope shall be sorrow of mind.

But this idolatry which worldlings commit, by setting their hearts too much upon worldly things, may better appear if we consider the special instances. For who seeth not that the ambitious man loveth his honors and preferments better then his God? for he is ready so he may get them, to lose his love; and preferreth the favor of men before the favor of God; not caring how often he sinneth against both his knowledge and conscience, so he may hide his sins out of the sight of men, and by them compass his ambitious designs. So also being advanced to authority and power, in the pride of his heart he neglecteth God, and trusteth in his own might and greatness; for supply of all that is good, and deliverance from all which is evil. According to that of the Psalmist: The wicked is so proud, that he seeketh not for God. So when men set their hearts upon carnal pleasures, they fall into this grievous sin of idolatry, loving their pleasures more then God, and not caring to displease him, so they may please themselves. But above all other things, riches immoderately loved plunge men into this sin, making them to commit spiritual whoredom with this earthly mammon, and utterly neglecting the Lord who hath enriched them, and that service which they owe unto him, they are ready to make their getting of riches their religion, gold their god, and gain their godliness, as the Apostle speaketh. And this the Psalmist plainly affirmeth, that when the covetous man hath gotten store of riches, he blesseth himself in his abundance, and contemneth the Lord. In which respect, the covetous person is called an idolater, and covetousness idolatry. Yea of all other idolatry, it is the most contemptible and base: for whereas other men adore the Sun, Moon, and living creatures, or else some glorious image, of some excellent man; they adore a dumb and senseless creature, which is their own slave, to be disposed of at their command. And this idolatry covetous men commit, when they set their hearts upon riches, more then upon God, or the riches of his kingdom; as when they love them better then him, taking more pleasure in their wealth whilst they have it, then in the Lord who hath enriched them; and more sorrow when it is taken away, then for the loss of God's love and favor: or when they repose more confidence in it, either for the procuring of the good, they want, or for delivering them from the evil they fear, then in God omnipotent and all-sufficient: a sin which is most commonly committed by carnal worldlings, as the Psalmist also observed; They trust in their goods (saith he) and boast themselves in the multitude of their riches. So the Wise man saith, that the rich man's riches are his strong city; and as an high wall in his imagination. Unto which vain confidence we are so prone naturally, that the Psalmist thought a caveat necessary, that if riches did increase, we should take heed that we do not trust in them, and the Apostle thought it needful, that rich men should have this weighty charge laid upon them, that they should not trust in uncertain riches. Because unless an extraordinary measure of grace preserve them from falling into this sin, it is impossible for men to abound in wealth, and not to put confidence in it. Whereof it is, that Job in his great affliction comforteth himself, in the assurance of his integrity and faithfulness, by calling this to mind, that he had not made gold his hope, nor said to the wedge of gold, thou art my confidence. And the son of Sirach maketh it a note of man so blessed and admirable, that he is hardly to be found, but when he is found, much to be commended. Blessed (saith he) is the rich, who is found without blemish, and hath not gone after gold, nor hoped in money and treasures. Who is he, and we will commend him? for wonderful things hath he done among his people. Who hath been tried thereby, and found perfect? The consideration whereof should make rich men careful, that by their abundance, they be not drawn to the committing of this idolatry. To which purpose, let them remember that the Lord being dishonored hereby is always ready to frustrate their hopes, and to cause their confidence to fail: so the Wise man saith, that he who trusteth in his riches shall fall. Neither shall they steal this fall unseen, but they shall be cast down with shame and dishonor in the sight of the faithful, and they who formerly envied their prosperity, shall now laugh to scorn their deserved misery. For so the Psalmist saith, that the righteous beholding the destruction of the wicked, shall laugh at him, saying: Behold the man that took not God for his strength, but trusted to the multitude of his riches, &c.

CHAP. 31.

Worldly things make men forgetful of God, unthankfull, proud, contemptuous, slothful, and negligent in the duties of God's service.

THirdly, the world and worldly things, being excessively esteemed, and ouerfondly loved, do work in us a careless forgetfulness of God; for howsoever God's gifts should put us in mind of the giver, and his manifold mercies vouchsafed us in the fruition of these earthly benefits, should serve as continual remembrances, to put us in mind of him, who hath been so gracious unto us: yet through our great corruption, the more of these temporal blessings we receive from God, the less we think we need him, and the seldomer we remember him: like the prodigal child, who all the while he was in prosperity, and had money to spend in superfluities, never remembered his bountiful father, from whom he had received this rich portion; but when all was spent, and he brought to want and penury, then he cometh again fresh into his memory, and he hath a desire to return unto him. An example whereof we have in the Israelites in the time of the Judges, who when they had the world at will, forgot the Lord, and served idols; but when for their sins, they were delivered into the hand of their enemies, they again remember, and return unto him. So afterward the Lord by his Prophet complaineth of them, that as in their pastures, so were they filled; they were filled, and their heart was exalted: therefore they have forgotten me. And hence it is, that the Lord foreseeing that these would be the fruits of their prosperity and abundance, is so careful in giving them warning of it, that they might not thu • be overtaken. When (saith he) the Lord thy God hath brought thee into the land which he sware unto thy fathers, Abraham, Isaac and Jacob, to give it to thee, with great and goodly cities which thou buildest not; and houses with all manner of goods, which thou filledst not, and welles digged which thou diggedst not, vineyards and oliues which thou plantedst not; and when thou hast eaten and art full, beware lest thou thou forget the Lord, &c. So elsewhere; when thou hast eaten and filled thyself, thou shalt bless the Lord thy God for the good land, which he hath given thee. Beware that thou forget not the Lord thy God, not keeping his commandments, &c. And thus worldly honors make men to forget the Lord, who hath advanced them, and to say with Pharaoh, Who is the Lord that I should hear him? And with Nebuchadnezzar, Who is that God that can deliver you out of mine hands? Neither is it any marvel that they thus forget God in their ruffe and jollity, seeing their pride so ouershadoweth their memories, that they are ready to forget themselves, aspiring unto divine honors, as though they were God's, and never remembering, though their memories be rubbed with so many frailties and infirmities, that they are but mortal men. Thus also abundance and superfluity of riches doth make men ordinarily to forget God, as the Wise Hagur intimateth in that prayer: Give me not riches, lest I be full and deny thee, and say, who is the Lord? For so unthankful we are, that the mast makes us to forget the tree, and the pleasant streams the fountain from which they come; neither are we longer mindful of God, then whilst▪ our necessities constraining us, we implore his help. But above all other things in the world, carnal pleasures are apt to work in those forgetfulness of God, who do enjoy them; for whosoever drink a deep draught of these sweet waters of carnal delights (as it were of the lethe of oblivion) their heads are so intoxicated with these bewitching cups, their senses so benumbed, and all the faculties of their soul, so stupefied and deadded, that they never call the Lord to their remembrance, but like beasts wallow in their delights, and have their hearts and minds oppressed, yea buried in their carnal pleasures.

The fourth sin against God, which these worldly things immoderately loved, do commonly plunge worldly men into, is unthankfulness towards God for all his gifts and blessings; the which is a fruit of the former: for when men are forgetful of their benefactor, they must needs be also ungrateful for his benefits, and that in the worst kind; for so far are they from returning thanks, that they never so much as think of him to whom they are so greatly beholding. Besides (as I have shown) the more that worldly men abound with these earthly things, the more their concupiscence is increased, and the more eager they are in seeking after more. The which is a notable hindrance unto their thankfulness; for they who have their minds wholly set upon that which they have not, do not remember what they have, much less do they think of returning thanks to their great benefactor; yea they are ready rather to murmur for that they want, then to be thankful for that which they have already received. Whereas contrariwise if we should but remember the blessings which we do from God daily enjoy; there is no man in the world so poor in his gifts, who might not find rich matter of praise and thanksgiving; especially if he would cast his eye, not on those who are preferred before him, but on those to whom he is superior; not on the things which he wants and others enjoy, but on those which he enjoyeth, and they want. But so unthankful our corrupt nature is, that we have always our finger upon our sore, and our wants and grievances in our memories, yea and commonly the fewer they are, the greater is our repining, complaining that we have nothing, if we have not all; and the more rich we are in God's blessings, the poorer commonly we are in thankfulness. And whereas in reason we should (resembling golden vessels) reflect from grateful harts, the beams of God's shining benefits, with unfeigned thankfulness, and multiply our praises and thanksgiving, the more God multiplieth his gifts upon us: contrariwise we are most grateful when we receive his benefits with a sparing hand, and better esteem them, whē we enjoy them but some few days in the year, then if we had continual use of them throughout our whole lives. And as our eyes do worse see those objects which are closest to them, and those better which in a convenient distance are removed from them; so we are most blind in seeing and acknowledging those benefits which we hold close in our possession, but better sighted when they are a little removed from us. By reason of which our gross ingratitude, the Lord is fain to pull from us some of his gifts, that we may be thankful unto him for the rest; to withdraw them for a time, that we may learn better to esteem them forever afterwards; and to deprive us altogether of some of his benefits, that we who never thought of them, whilst we had them, may give them deserved praise at parting; & that we who were not thankful for that which we esteemed not whilst we had it, may by the want learn the value, and duly esteeming it, may now be thankful, if it be restored again; or if not so, yet at least because once we had it. And thus Rehoboam was more thankful because he had two tribes left unto him, then when he reigned over all the twelve. And Manasseh returneth praise to God for his restoring, who never thought of God's mercy before he was restrained. Yea who may not observe in his own experience, that the more men abound in all worldly prosperity, the more ungrateful they are unto God for his blessings; and that where he soweth the most seed of his rich benefits, there he commonly reapeth least fruits of thankfulness? who seeth not that they who are in honorable callings, take least care to honor God? and whereas they being advanced above others, should as much excel them in thankfulness, as they do in place: and in a lively acknowledgement of his mercies towards them, should confess his goodness before the sons of men, and being set in these high places, should like lights, shine to the glory of God in their lives and conversations; they commonly are more unthankful then those, who are in the meanest condition, and become examples and presidents of all sin▪ and instead of acknowledging the mercy of God in their honor and preferment, are ready to rob him of his glory, and to attribute all, either to their progenitors, the favor of their prince, or their own wisdom and well deserving. So who are more ungrateful unto God, then those who most abound in riches? for so far are they for the most part from defiring to show their thankfulness in disposing of their riches to the glory of God that gave them, in advancing the means of his service, and in the works of charity, that they seldom so much as in their hearts acknowledge him for the author of all their welfare, but kiss their own hands, sacrifice to their nets, and burn incense unto their yarne; because by them their portion is fat, and their meat plenteous: attributing unto their own wits and endeavors the praise of all which they possess, as though by them alone they had out-stripped others, and made themselves owners of this plenty. Finally, who are less thankful unto God, then they who enjoy most pleasures, and even wallow themselves in worldly delights? For so wholly are they taken up with their sports and pastimes, that they have no time to consider how gracious the Lord is, nor how in his mercies he doth abound towards them; and so are their minds, hearts, and affections fettered with their sensuality, and belimed and clogged with these carnal pleasures, that they are not able to lift them up to heaven in any holy meditation, or to return true thankfulness unto God, as being the fountain of all their good. By all which it appears, that these worldly benefits do rather hinder, then further us in thankfulness towards our benefactor, and consequently remaining ungrateful debtors, who are not willing so much as to return thanks for payment, we derive unto our selves, the just displeasure of our Lord and Master, and bring upon us a fearful reckoning against the day of his appearance, of which we might be discharged, if we would but thankfully owe the benefits which we have received. In regard whereof one saith, that from these earthly good things when they grow great, there do arise great evils, when as being preferred before others in the use of our masters talents, we do use his gifts▪ as not given, returning no glory to our benefactor. For so those who seemed greatest in respect of gifts received, for not returning thanks, are reputed least in God's estimate, &c. Yea in truth, by so much a man is worse, by how much he is better, if he ascribe unto himself that wherein he excelleth, and so rob God of his deserved praise: even as he is the greatest malefactor, and worthy of most punishment, who hath most goods in his possession, if he hath compassed them by theft, and by defrauding others of that which in right belonged to them.

The fifth sin against God accompanying prosperity & worldly abundance, is pride, whereby men are ready to advance themselves even against God, and to grace themselves by his dishonor: for whereas the more we are enriched with God's blessings, the more humble we should be unto him, as standing indebted to his boūty in such great sums (for what have we that we have not received? and what have we received, of which we shall not one day give an account?) yet so foolish we are, that the more we are indebted, the more we insult in pride, and that not only towards those, with whom we stand upon equal terms, but even towards God himself who is our creditor, and may every hour call us to a reckoning, and condemn us for default of payment. Thus the Psalmist observeth, that pride & plenty did commonly go together. They are (saith he) enclosed in their own fat, and they have spoken proudly with their mouth. And else where he saith, that because wicked worldlings were not in trouble like other men, but flourished in all plenty and prosperity, therefore they put on pride as a chain about their necks, esteeming it no disgrace unto them, but a chief ornament: and not content to carry themselves aloft in this high pitch amongst men, they are ready (as he saith) to talk presumptuously against God, and to set their mouths against heaven. The which practice we also may observe in our times, among the ruffling gallants of the world, who having been always nursed in the lap of prosperity, and had all things which their hearts could wish, are ready in lieu of thankfulnes towards God, to despite him as it were to his face, and to pull him out of his throne by their oaths, blasphemies, and bitter execrations. Whereby it appeareth that pride bordereth upon prosperity, and that these worldly vanities, though they do not truly nourish us, and make us grow in substantial goodness, yet they puff us up, and make us swell with the wind of vain glory; & the greater our earthly abundance is, the greater commonly is our tumour, and consequently the greater is our torment; this spiritual swelling being to the soul, like the swelling of wind to the body, which (as I have shown) • ortureth, but doth not satisfy: yea so fordible is this prosperity, and abundance of earthly blessings in drawing men to this sin of pride, that it prevaileth not only with Heathens, Infidels, and worldlings; but even with God's faithful servants and dear childrē. Of both which we have many examples; as of Pharaoh, who in the pride of his heart opposed against the known will of God; and in Nebuchadnezzar, who beholding all his pomp, glory and riches, attributeth the praise of all unto himself, and robbeth God of the glory due unto him, vanting himself in the pride of his heart, and arrogantly bragging; Is not this great Babel, that I have built for the house of the kingdom, by the might of my power, and for the honor of my majesty? So it is said of Uzziah that finding the kingdom in a perplexed estate, he did uprightly in the sight of the Lord, & sought unto him; for which when the Lord had made him to prosper, and to wax strong, his heart was lift up to his destruction, and he transgressed against the Lord his God: yea good Hezekiah was thus overtaken, waxing proud of his great prosperity, and vanting himself in his rich treasures: and holy David himself, who had professed that his heart was not haughty, nor his eyes lofty, but that he was become humble like a little child, was after this puffed up with his great prosperity, & in the pride of his heart numbereth the people. By all which it plainly appeareth, that worldly plenty is the nurse of hellish pride; for as fat cometh of the superfluity of nourishment, whereby the body is made bigger, but not better, either in health, strength, or nimblenes: yea rather it is the nurse of many diseases, and maketh the body pursy, unwieldy, and unfit for action: so this swelling of pride riseth from the superfluous abundance of worldly benefits, and maketh a man greater in his own conceit, but not in true worth; for the soul is not thereby sounder in grace, or stronger and more active in the duties of piety; yea contrariwise, this swelling of pride maketh way for all spiritual diseases, and causeth him who is infected with it, to be more sluggish and slothful, unwieldy and impotent in all actions and duties of piety and Christianity.

Thus the greatest honors bring with them the greatest pride; and though a man climb never so fast vpō the ladder of preserment, yet his proud heart will still be one step at least above his estate: yea oftentimes these earthly advancements make the pride of men to mount so high, that they do not only in their ambitious conceits and desires ascend unto the clouds, & touch the heavens; but even presume to approach unto the throne of God, and to rob him of his glory, that they may set the crown upon their own heads. Thus Clitus magnified by the people for a prosperous expedition by sea, wherein he had the victory over a few ships, magnified himself much more in his own conceit, & was content to be called the god of the sea. So Demetrius being advanced to a kingdom, would needs equal himself with God, & be called Jupiter; neither must now ambassadors come unto him as unto other Kings, to confer of state business; but as unto a god they must send to inquire of him, and take all his answers for oracles. So Alexander, Nebuchadnezzar, and diverse of the Roman Emperors, arrogated unto themselves divine honors, and would needs have their statues worshipped; being so blinded with ambition, and surfeited with pride, that they forgot their mortality; and became corriuals with God himself in his honor and glory. The like may be said of abundance of worldly riches, which are the bellows of vain glory, and the common causes of pride against God, who is the Author and fountain of our wealth and welfare: whereof it is that the Lord so carefully admonisheth the Israelites, that when they should through his bountiful blessing abound in riches, they should take heed that their hearts were not lifted up with pride: and that the Apostle would have rich men so straitly charged that they should not be high minded. And this is y ^e cause why pride is usually called the worm of riches, which breeding in them, eateth out all their goodness, & maketh them evil unto us, which are good in their own nature; and hurtful & pernicious, which in themselves are profitable and beneficial. So the Son of Sirach saith, that riches lift up the mind; and Solomon telleth us, that the rich man is still wise in his own conceit, though a poor man of understanding can try him, & discern his folly. To which purpose one saith, That there is nothing so much to be feared in riches as pride, & that we are not to fear riches themselves, but pride which is the disease of riches: for that mind is of great virtue and magnanimity, which in the abundance of riches is not infected with this disease, & being in an high estate, is not also high minded. He is a rich man truly great, who doth not therefore think himself great, because he is rich, whereas he who taketh all his worth from his wealth, may be truly said to be full of pride, but empty of goodness and desert; a boaster outwardly in his words and looks, but inwardly a beggar in his mind and heart; swelled and puffed up with vain glory; but not full & solid in virtue and true worth. And yet this empty pride swelleth and puffeth up, as much as any other; and is full of insolency, though in respect of the ground and cause thereof, it be in truth most base and contemptible. For as the pride arising from the body is more base, then the pride which is grounded on the gifts of the soul, so the pride of riches which are no part of the person, is more base then the pride of bodily gifts; because being seated and grounded on those things without a man, which are far inferior to the gifts either of mind or body, they who are proud of them plainly show, that they have nothing within, and in their own persons, worth respect; or else they would never be proud of those things which are without, seeing a man always groundeth his pride on those things; wherein he thinketh he most excelleth. The which if men would duly consider, they might well leave this contemptible pride, if not because it is a sin, yet at least for shame, seeing it doth discover their vanity and worthlesnes: for who would not blush to seem proud of outward accidents, which may be won and lost, and (as one saith) bought and sold on the market hill? which when we have them, add nothing to the perfection of our persons, and being taken away, nothing is detracted from our essence, (yea in truth) from our worth: neither is the mind made greater, or more magnanimous by desiring or having, but by light valuing and contemning them as worthless trifles, in comparison of things desirable and truly excellent. And yet nothing more commonly puffeth men up with most insolent pride, then riches and abundance; & though like empty bladders they have nothing but skin, they are made full with these vanities; and swell in conceit, though they are as empty of any substantial goodness, as they were before. An example whereof we have in the Merchants of Tyre, who because by their trading they had increased their riches, their harts were lifted up, and thinking themselves more then men, they arrogated to themselves the titles of God. But we shall not need to go so far to fetch examples, seeing we have many such in our own days, who measuring their worth according to their wealth, most proudly conceit their own excellency, and insult over all others as worser, who are poorer; though they be utterly disfurnished of all gifts and good parts both in body and mind, and as far short of them in wisdom & worth, whom they contemn, as they are before them in earthly abundance. Although in truth there is no show of cause, seeing there is no comparison between the gifts of mind and body, and the gifts of an outward estate. And besides, if there be any excellency at all in these earthly riches, it is not in keeping & possessing them, but in their bestowing and use: neither is he in the Church and among Christians to be accounted rich, who hath much in keeping; but he who findeth much to bestow on charitable uses, and hath plenty for the poor: for it is not so much money, as the mind that maketh rich. Finally, thus worldly pleasures cause pride, as they are the usual means to make us forget God, and to forget our selves, causing us like pampred horses to scorn our master; especially if our delights be of such a nature, as that therein we may show our excellency, and commend to those who are about us the gifts of body or mind, which self-love maketh us believe, to be esteemable.

In all which respects these worldly things thus abused, may be truly said, not only, not to do us any good, but contrariwise much hurt, seeing they are the means to cast us into this heinous sin of pride, which above all others God detesteth, as the Scriptures testify. And as he doth hate the sin, so he purposely opposeth, and setteth himself against those who are defiled with it; and because the proud man opposeth against God, robbing him of his glory which is most dear unto him; therefore the Lord also opposeth against him, and crosseth him in all his courses. So the Apostle Peter saith, that God resisteth the proud, but giveth grace to the humble. The which opposition and resisting of God who is omnipotent, must needs bring them to ruin and destruction, seeing their policies cannot over-reach his infinite wisdom, nor all their strength defend thē from being overthrown by his mighty power; especially seeing his will to bring them to confusion, is joined with his ability, the Lord never more willingly shooting his arrows of wrath and vengeance, then against the proud person. So the blessed Virgin in her▪ song saith, that God scattereth the proud in the imagination of their hearts, and doth put down the mighty from their seats, exalting thē of low degree. And our Savior teacheth us, that he who exalteth himself shall be brought low, and he that humbleth himself, shall be exalted. As therefore mē lift up highest those earthen pitchers which they purpose to break with greatest violence, into most pieces; so the Lord intending to batter and bruise these frail persons puffed up with pride, doth lift them up on high, that he may give them the sorer fall. And howsoever the Lord who is chief judge of heaven and earth, is the punisher of all vice and sin, yet because he executeth this vengeance more certainly, and severely upon proud persons, therefore the Prophet David maketh it one of God's attributes and titles, whereby he will be known to be a punisher of them; O thou who destroyest the proud, and wicked, which err from thy commandments, take away from me shame and contempt, because I keep thy testimonies. And as he beareth an extraordinary hatred unto this sin above others, so he inflicteth on it extraordinary punishments; branding it as an heinous and capital offense, by imposing on it his greatest plagues. For whereas proud men in their ambitious desires would be equal with God, the Lord pulleth them down in his fierce wrath, and maketh them less then men; for he striketh them commonly with frenzy and madness, and thereby depriving them of the use of reason, the essential form of man, wherein chiefly his manhood consisteth, and whereby he is distinguished from the brutish creatures, he maketh them equal with beasts, and so exposeth them, how great soever they were in former times, to the contempt, derision, and injuries of the basest and meanest, who before held them in such great respect, that they could not look upon them, or stand in their presence, but with much fear and reverence. A plain example whereof we have in Nebuchadnezzar, who for his pride was driven from his palace and regal throne, into the wild woods, and made of a great monarch and ruler of men, a companion with beasts, and far worse then his basest servant. And the like we may observe in many in our own times, who offending in this sin, are overthrown with this punishment. For howsoever all excessive pride is not thus punished (for then there would not be enow in their right wits to tend and rule those who are mad) yet a man shall seldom see this punishment following, where excessive pride hath not gone before. So that one may boldly affirm, that if pride only be not plagued with this fearful judgment of frenzy and madness, yet it is more often thus punished then all other sins besides. The which fierce and sudden vengeance of God, which he taketh on proud persons, the Prophet Malachi expresseth, by comparing God's wrath burning against them, to a burning furnace, and proud men to stubble. The day of the Lord (saith he) cometh, that shall burn as an oven; and all the proud shall be stubble, and the day that cometh shall burn them up, saith the Lord of hosts, and shall leave them neither root nor branch. And therefore seeing these worldly things are the common causes of pride, and pride bringeth with it such confusion and destruction, let this serve as an argument to make us contemn these harmeful vanities, not immeasurably desiring them when we want them; nor excessively esteeming and immoderately loving them when we have them; and so if we want these things which we neglect, our minds will not be much dejected; or if we have them, they will not be much exalted and lifted up; neither can a man be proud of the possession of that which he doth not overvalue in his judgment, and unmeasurably love in his affection.

The sixth sin against God, which these worldly things too much esteemed, & immoderately loved plunge us into, is either neglect or utter contempt of God himself, his spiritual graces, and heavenly joys; for our affections being finite are limited and restrained to their objects, so that being conversant and exercised about some, they in the mean time neglect others. And therefore if they cannot with their full vigor and heat affect many things being diverse; how much less can they at once love God and the world, spiritual graces and earthly vanities, eternal joys, and these transitory trifles, seeing they are opposite and contrary the one to the other? And this our Savior Christ teacheth us, where as he saith, that no man can serve two masters; for either he must hate the one and love the other, or else he shall lean to the one, and despise the other; ye cannot serve God and riches. So that there is no halting between the Lord, and this worldly Baal, for the service of the one, is the contempt of the other, and the loving of the one, is the hating of the other. It is true indeed in reason that the more we abound with these earthly benefits, the more we should love, reverence, and with all diligence and alacrity serve the Lord, they being his bountiful gifts and blessings whereby he deserveth at our hands his love and service; howbeit such is the corruption of our hearts, that no sooner are we enriched with these worldly benefits, but we presently love the gifts better then the giver; and laying herein aside all reason, we become like beasts, feeding upon our prouender, and neglecting our feeder; and the more we are pampered and made fat, the more ready we are to kick against him. An example whereof we have in the people of Israel, of whom the Lord complaineth, that whereas in respect of the manifold benefits which he had multiplied upon them, they should have served him in uprightness of heart; they contrariwise by his gifts were made more rebellious: But he (saith the Lord) that should have been upright, when he waxed fat, spurned with his heel. Thou art fat, thou art gross, thou art laden with fatness. Therefore he forsook God that made him, and regarded not the strong God of his salvation. The like complaint the Lord maketh by the Prophet Isaiah; Hear ô heavens, and barken ô earth, for the Lord hath said, I have nourished and brought up children, but they have rebelled against me. Yea he maketh them herein more brutish then the beasts, because the ox knoweth his owner, and the asse his masters crib; but (saith he) Israel hath not known, my people hath not understood.

And as they who set their hearts upon these worldly things do contemn the Lord himself; so also his spiritual graces and heavenly joys: for so wholly are their hearts taken up with the love of these vanities, that they have seldom or never leisure to think of those divine excellencies; but like the serpents brood, they take all their delight in lying groveling, and in creeping on the earth, having never so much as a thought of raising themselves towards heaven in any divine and spiritual meditation. Or though they should think of grace and glory with some desire to compass them, or would lift themselves up in any spiritual contemplation, yet as birds with great bodies, though they have wings, cannot fly aloft, but when they attempt it, are pulled down with their own weight, and only flutter upon the earth; so though they have spiritual souls, understandings, and judgments as well as others, yet are their harts so oppressed with the weight of worldly cares, and the love of earthly things, that no sooner do they offer to raise them in heavenly meditations, but presently they are pressed down again, and (as it were) flutter and ti • e themselves with worldly business. But in truth seldom have they so much as any such desire, seeing the world like a thick cloud, being near unto them, doth overshadow and hide that bright shining sun of heavenly glory out of their sight, so as they cannot see it, & not seeing it, never desire it, there being no desire and love of that which is not known. And as a little pearl sticking fast unto the eye doth blind the sight, and is sufficient to hide from us the whole earth and heaven, which are incomparablie of greater quantity; so the world and worldly things like a pearl sticking close to the eye of the soul, do make it so spiritually blind, that it cannot discern the Lord, infinite in all goodness, nor the joys of heaven, though without all comparison, they are of greater excellency. To which purpose one saith, that if we desire earthly things, we are wholly taken up with the care of them; and so far are we beaten back from heavenly contemplatiō, by how much we are ouerpoysed with the cares of earthly affairs. But say notwithstanding this blindness, they might have some glimpse of the shining brightness of spiritual grace and heavenly glory, or wanting this, should have it by others described unto them, so that some knowledge of these divine excellencies, might by the passage of the ear, be derived to their understandings; yet being wholly possessed with the love of worldly things, they would little regard such discourses, and accounting these earthly vanities their chief treasures, their hearts are so fast fixed upon them, that no persuasion will move them to leave them, or once to look after those spiritual and divine excellencies. For as he who loveth truly his God, doth not much love his gold, because he esteemeth him his chief treasure; and as he who highly esteemeth heavenly happiness, doth presently contemn these earthly vanities; so contrariwise they who dote on the idol of the world, do not respect the Lord of heaven; and they who overvalue earthly trash, do contemn, and set light by those heavenly and eternal treasures. And this our Savior plainly teacheth us in the parable of the guests invited to the marriage supper; for they who were best disposed framed excuses, one that he had bought a farm, and must needs go out and see it; another that he had bought five yoke of oxen, and must go to prove them, and another that he had married a wife, and therefore could not come; all which though they pretended fair excuses, as though their desire had been to come, if their businesses had not been so urgent, yet the true cause was, as our Savior telleth us, because doting upon their earthly affairs, they were so wholly taken up of them, that they made light of these heavenly offers, and went their ways. And those who were worse affected, & carried with greater violence in their love towards worldly vanities, took it so ill, that the messengers of the great king, should presume to dissuade them from the love of their chief jewels, and most esteemed treasures, that they laid violent hands upon them, sharply entreated them, and cruelly murdered them. Thus those who set their hearts upon worldly honors, never think of eternal glory, but spend all their thoughts and labor in plotting the means whereby they may aspire to earthly preferments; and if any shall persuade them to leave these courses, and contemning the vain glory of the world seek after heavenly honor which shall be eternal; and to glorify God by their holy lives, and humble carriage, that he may glorify them in his heavenly kingdom; they will plainly show their neglect and contempt of these everlasting honors, by despising, if not deriding these Christian admonitions and persuasions. So he who too much esteemeth, and immoderately loveth earthly riches, doth neglect and contemn the Lord, and the invaluable riches of his spiritual graces and heavenly treasures; being ready with Judas to sell this Savior for a little money, and with Demas to forsake all communion with the saints, to embrace the world. So the Psalmist saith, that the covetous man blesseth himself in his riches, and contemneth the Lord. And as he contemneth God, so also his spiritual gifts and heavenly glory; for as the heathen man could teach us, where riches are highly valued, there all good things, as faith, honesty, modesty, shamefastness, are contemptiblie cheap, and basely esteemed; and consequently they are sought when as these are neglected, and the rather because they are more easily compassed, and these with greater difficulty▪ For whereas unto virtue there is but one way, and that hard to be found, and painful in traveling; men find many ways to get money, using all means both good and evil, that they may hereby obtain their desire. So another saith, that they who set their affections upon earthly treasures, and have their hearts tied to the world with this golden chain, they can never so much as think of the riches of God's kingdom, their minds are so taken up with thinking on their money, usury, gain, bargaining, and such other businesses. And if any man shall persuade them to alter their covetous courses, and to lay up their treasures, not in earth, but in heaven, because we cannot have a treasury in both places, nor serve God if we serve mammon; they are ready to laugh them to from, as the Pharifies did our Savior Christ; and even to persecute them to the death, if they too earnestly insist in this argument. The like also might be said of worldly pleasures, which being ouerualued, and too much affected, make men in comparison of them, to neglect the joy in the holy Ghost▪ yea the joys of heaven, and those surpassing pleasures which are at God's right hand for evermore. And as the hog feeding upon the mast and swill which he naturally loveth, and wallowing himself in the filthy mire, will not exchange his gross feed, for the daintiest meats, not his loathsome lodging for a bed of down: so they being wedded to these sensual and carnal delights, which are base and brutish, are ready in comparison of them to set light by, and contemn the spiritual joys of a Christian, and the eternal joys of heaven, as though they were not worth the seeking and desiring. And therefore seeing the love of God and these heavenly excellencies, and the love of the world, and worldly vanities will not stand together, but he who in his heart and affection embraceth the one, doth presently neglect and contemn the other, let this also serve as an effectual reason to wean our hearts from these earthly trifles, seeing if we give them entertainment, and vouchsafe them too high a seat in the temple of our hearts, they will instantly thrust out the love of the Lord, and his invaluable benefits; and by our neglect and contempt make us to lose those incomparable treasures, for this earthly trash, and worthless trifles.

Lastly, the world & worldly vanities, •• ing too highly esteemed and excessively loved, do make us slack and slothful in the duties of God's service, and in using the means which he hath ordained to attain unto the present possession of his spiritual graces, and the assurance of his heavenly joys. And this sin is a necessary fruit and effect of the former; for when we neglect the Lord, and contemn his spiritual and heavenly benefits, then are we also careless and negligent in using the means whereby we may obtain those things which we so little esteem and desire. And as those who have drunk poisons do presently wax stiff and benumbed, and soon after are seized upon by death, whereby they are made impotent and utterly unable to perform any human action: so they who have drunk of that benumbing poison of cold contempt, despising God and his rich graces, spiritual, and eternal, are made first sluggish, and soon after impotent, and dead to all good duties. Neither is this rare and unusual to see those upon whom the world fawneth, and who abound with earthly prosperity, to be thus slack and negligent in the service of God, and in using the means of their own salvation; but so common and almost universal, that seldom shall one find a man in great prosperity, who also is endued with great piety; seldom shall one see any burning in zeal, and devout and earnest in religious duties, who hath the world at will, and hath plenty and abundance of all earthly blessings. It is true indeed, that in reason these temporary benefits, should as the Lord's wages, encourage us to do his work; and having a taste of his bounty, of which we shall drink our fill in the life to come, we should with more alacrity and cheerfulness perform diligent service to so liberal a master: But contrariwise through our corruption and unthankfulness it cometh to pass, that we are rather hindered then furthered in all good duties by worldly abundance; and like gluttons and drunkards having store and plenty of these good blessings, we feeding on them with a greedy appetite do surfeit, and drinking of these full cups with insatiable thirst, we are made drunken with excess; and so thereby our heads are intoxicated, our minds besotted, and our bodies enfeebled and disabled, so as we become slothful and impotent to perform any good duty of the service of God; whereas by their moderate use, we might have been made more strong and cheerful for these holy actions, and religious exercises. And thus this worldly prosperity and earthly abundance draweth men frō performing unto God▪ y ^e duties of his worship and service, and from using the means of their own salvation; either as it utterly hindereth them from performing these Christian duties, which is the case of profane worldlings, who doting upon these earthly vanities, are so wholly taken up in business and employments about either the getting, keeping, or disposing them, that they can find no leisure at all, either to use in their own families the exercises of prayer, reading, meditation; or to come unto the congregation, to hear▪ the word, receive the sacraments, or to cal publicly upon the holy name of God: or else if they formally perform these duties, it hindereth them, as it doth distract their minds in prayer, and hearing the word, and carry away their hearts, so as they do not attend at all to those holy exercises which they have in hand; or else carelessly, lumpishly, wearily, and without all life and feeling; which is the case of temporizers, and formal worldlings, who for some carnal respects make an outward profession of religion. And not only they, but even God's dearest children are thus overtaken, through the immoderate love of these vanities; so as they sometimes neglect these holy duties of God's service, and means of their own salvation, and sometimes perform them with much distraction, dullness, and weariness, as appeareth in the example of Martha, who being cumbered with worldly business, neglected to hearken unto our Savior Christ. To which purpose one saith, that worldly pleasures and abundance, do make us to neglect all good duties of piety towards God; and contrariwise, afflictions do make us holy, and most devout in the exercises of religion. Which if any would clearly see, let him enter into the house of those who marry, and into the house of mourners, into the prisons and theaters, banqueting houses, and hospitals of the sick▪ and observe the great difference between their seueuerall carriages; what vanity, lightness, irreligion, profaneness, swearing and ribaldrie, he shall see, and hear in the one; and what prayer, devotion, contempt of the world, holy conferences, and other religious exercises, he shall behold in the other. But as this confluence and abundance of worldly benefits do commonly make us unfit to do service unto God, and to perform religious and Christian duties; so especially and above all, they hinder Christian apology, and profession of God's truth, in the time of danger and persecution, and discourage men from suffering martyrdom for the restimonie of Jesus Christ, and for his glorious Gospel. For loving these worldly vanities, as well as they love their lives; when the day of trial cometh, they have a double conflict, as much fearing the loss of their highly valued trifles, as the ugly image of a torturing death. And this was one reason why our Savior Christ for the preaching and planting of the Gospel, made not choice of honorable persons, or of those who abounded in wealth, and wallowed in worldly pleasures, because such, in regard of their fearfulness, to lose their earthly love and delight; were altogether unfit to expose themselves to dangers, & to bear the brunt of persecution; but of poor and contemptible fishermen; whō also he inhibited the possession of much gold, silver, apparel, and the riches of the world, because they should be no clogs or hindrances unto them in their confession of him, and his truth, and in suffering for his names sake. And so accordingly we see, that these men, who had little to lose besides their own lives, were bold and courageous, even to the death; whereas others, who notwithstanding loved Christ, and believed his truth, enjoining the prosperity of the world, were thereby made cowardly and fearful to endanger their great estates, by making an open profession of their faith in Jesus Christ. An example whereof we have in Nicodemus, a Ruler of the Jews; who believing in Christ, durst not publicly be known of it; and therefore secretly stealeth unto him by night. And so it is said, that many of the chief Rulers believed in him, but because of the Pharisees, they durst not confess him, lest▪ they should be cast out of the Synagogue.

But how cold and slothful, the world immoderately loved, doth make us in the service of God, and in the performance of Christian duties, it may further appear in the special instances of honors, riches and carnal pleasures. For those who are in honorable place, and much stand upon, and esteem their dignity and advancement, are thereby made exceedingly profane and negligent, or cold and superficial in religious exercises. For how many are there, who thinking it a great disparagement to their honorable condition, if they should come into the common assemblies, and join with the vulgar people in the service of God, do utterly neglect the public ministry of the word, prayer, and such religious exercises, which are to be performed in the congregation, contenting themselves with their home devotions, and with the ministry of their own chaplaines; who for the most part dare not touch their sleeping consciences, for fear of awaking the sleeping lion, nor come near the quick for fear of losing their favor, and withal their own peferment. Wherein they have but a poor privilege, being like unto the sick patient, whose body abounding with gross humors, hath no potion fit to purge them administered by his skillful Physician, for fear of distasting his pallet, but is suffered to eat and drink what best pleaseth him, though it hindereth his recovery, and increaseth his diseases. Or like unto those who are full of deep wounds, and festered sores, whom the surgeon dare not touch for fear of putting them to pain, nor app • ie fit salves for the effecting of the cure, for fear of incurring their displeasures, but either letteth them alone to rot and perish for want of help, or applieth healing and gentle plasters, which may skin the sores, but leave the core and corruption festering in the bottom. But such should remember, that when the Lord ordained congregations, and places of common assemblies, he appointed not a temple for the common people, and a chamber or chapell for the nobility; but noble and base, yea King and subject, were commanded to meet together, because by a mutual consent, and holy example, they might encourage one another, and perform the service of God with more alacrity. For howsoever there are diverse degrees amongst men in civil government, yet in respect of God, and in the duties of his worship, they are all alike the servants of God, brethren and sons of the same Father, fellow members of the same body, and of the same communiō of saints, of which, Christ Jesus is the head and King. From which common order, though Princes may in these days be exempted, in regard that we are not strictly tied to the temple but may in all places offer up pure hands unto God; and because of their great families sufficient in themselves to make a sufficient congregation; and especially because the sinfulness of the times is such, and men's minds so poisoned with treachery, and blood▪ thirsty cruelty, that Kings and Princes cannot with safety to their persons and states, come into common assemblies; in which respects, necessity and charity may well dispence with cicumstances and ceremonies: yet I can see no reason, why Nobility should plead this privilege of exemption, or for state sever themselves from the public congregation, and assemblies of God's Saints, especially, seeing it is unto themselves so hurtful and pernicious. Again, these worldly honors immoderately loved and esteemed, do puff men up with pride, the which hindereth them from profiting by the ministry of the word, though they should hear it; and that both as it mo • ueth them to scorn the simplicity of the Gospel, and the foolishness of preaching, as the Apostle speaking in their language calleth it, and to contemn the ministry of the word; though never so powerful, if it be not sauced with worldly wisdom, human eloquence, and pleasing conceits of wit, to refresh and stir up their cloied appetites▪ and also as it causeth them proudly to pull back their necks from the yoke of subjection, and holy obedience; refusing to be ruled by the scepter of God's word, and putting back all admonitions and reproofs, as though it would not stand with their honors to humble themselves before God, or to stoop unto his rebukes. An example whereof we have in Diotrephes, who would not receive the Apostle John, nor his doctrine, because being puffed up with pride, he loved his own preeminence. In regard whereof it is truly said, that the smoke of honor and vain glory, doth smother and choke the flame of piety; both as it blindeth men's eyes, so as they cannot find the way to the public assembles; and as it hindereth them from performing the duties of God's service with fruit and profit. The like also may be said of riches, which commonly hinder those who set their hearts upon them, from performing either private or public service unto God, wholly taking men up in businesses & employments, so as they ha • e no leisure to exercise themselves▪ in these religious duties: or as they distract and interrupt them, when they present themselves before God to hear his word, or to cal upon his name; in which respect, our Savior compareth thē to thorns, which choke the feed of the word, & make i • fruitless. And thus also pleasures immoderately loved, work the same effects, causing men to spend that time in carnal delights, which is allotted to God's worship and service; & even on the Lord's Sabbaths to forsake the communion of Saints, and the public exercises of religion, that they may follow their recreations, sports and pastimes: or if they get leave of these tyrannous masters to join with the faithful, after a formal manner to serve God, yet it is only with their bodies; for as for their minds they run a whoring after their delights, either thinking of those which they lately enjoyed; or else of some new pleasures which they purpose to enjoy in the time to come. And therefore seeing these worldly vanities hinder us from the performance of God's service, if they be immoderately loved and esteemed; let this serve as another effectual reason to dissuade us from setting our hearts upon them, seeing they disable us for those main and chief duties, for which we came into the world, and making us unfit to glorify God in his faithful service, which was the chief end of our creation, they cause us to spend our lives in vain, in the fruitless service of Satan and the world; and so making us to neglect our service and duty to our great Lord and master, they also deprive us of that wages which of his free grace he hath promised as the reward of our labors, even our heavenly inheritance, and the eternal crown of glory and salvation.

CHAP. XXXII.

That worldl-things immoderately loved, are the causes of many evils in respect of our neighbors: as of injustice, wrongs, pride, and insolency.

ANd thus have I shown that these worldly things, being ouerualued in our judgments, and too much loved in our affections, are the causes of many sins committed directly against God himself. Now we are come to speak of those evils and mischiefs which they cause, both to our neighbors, and our selves. And first for our neighbors, these worldly things are the chief causes and occasions of all injustice, wrongs, and injuries which are offered between man and man; and as it were the devils wages which he giveth to worldly men to undermine one another's safety, and to supplant their neighbors, that they may raise their state by their fellows fall, and build their own greatness out of others ruins. These are the causes why Judges and Magistrates pervert righteous judgment, acquitting the guilty, and condemning the innocent, calling good evil, & evil good; right wrong, and wrong right; namely, that they may hereby attain their worldly ends, and advance their prosperity, and earthly estates. These are the hire of all corruption, oppression, and cruelty, which are exercised of superiors towards their inferiors, rulers towards their subjects, and landlords towards their tenants, that they may maintain their greatness, and increase their wealth, or carnal pleasures. In a word, there is almost no injustice committed, if it do not proceed from malice, and desire of revenge; which is not caused and occasioned by these worldly things immoderately loved: men not caring what they do, nor what means they use, whether they be good or evil, right or wrong, so they may maintain the prosperity of their estate, and increase their worldly happiness. Neither is any man privileged in this kind from being thus wronged and oppressed by these vn • ust courses; for if the wages of these worldly vanities be offered for their hire, the true lovers of them are ready to lay aside all respect of persons, and desperately to break all bonds of nature, country, kindred, friendship and common humanity, dealing unjustly with all men, when by their injustice they may gain this wages of iniquity. Thus for the attaining of worldly honors, Magistrates are ready to pervert justice, to gain the favor of superior powers; and to oppress maligned innocence, to get the applause of the common people. Neither is it their present greatness that can satisfy them, and make them to hold on in a just course; for the higher an ambitious man is, the more eager he is of rising still till he come to the highest, and the more ready to use all unlawful means, to raise him to the height of his proud hopes; and as an image or building the higher it is, the more subject it is to falling, if it do not stand upright; so the higher a man is advanced in place and dignity, the more prone he is to fall into any sin or evil, if his heart stand not upright before God, when as by his wicked means he may advance or strengthen his estate and reputation: and the more haughty a man's heart is, and the more ambitious and desirous of glory, the more easily is he moved to do unjustly, as the Heathen Orator well observed. And the like injustice is used by more private persons, whilst with immoderate desire they seek for advancement, being read • e to lie and dissemble, swear and forswear, backbite and slander, accuse and betray, all those who stand in their way, and do but seem to hinder them in attaining unto their desired prefermēts, measuring all friendship and enmity, not according to nature, familiarity or desert, but as they are helps or hindrances in setting forward, or putting back their proud desires. Thus also voluptuous pleasures immoderately loved and desired, move men to use all injustice to their neighbors, making them to defile the marriage bed, to rack their inferiors, and out of their want and misery, to suck the sweetness of pleasure and delight; to take away their necessaries, and to pinch their backs and bellies, that they may exceed in superfluous dainties, and proud bravery; and with Ahab to spoil those poor Nabothes that dwell near them, of their inheritances, to make them parkes of pleasure and gardens of delight. But above all, worldly riches when men set their hearts upon them, are the most ordinary and powerful means and inducements, to advance injustice, and suppress all law and right; for when men covet them with insatiable desire, they become the measure of all their actions, accounting that just which they find profitable, and nothing dishonest that bringeth in gain. To which purpose one saith, that whilst men are greedy in increasing wealth, in multiplying their treasures, and in getting the whole land into their possession, desiring to excel all others in riches and abundance; they lay aside all justice, and lose common humanity. For how can he be just which studieth to take from another, that which he desireth to enjoy himself? This is the cause of all public injustice committed by Magistrates in suppressing rights and maintaining wrong, defending the guilty and supplanting the innocent: for when love of money hath once seized upon their hearts, they become like a pair of balance, not weighing the equity of the cause in an upright judgment, but whether bribe is heavier, that they may in giving sentence incline to that side. So it is said of the sons of Samuel, that they walked not in their fathers ways, but turned after lucr • , and took rewards, and perverted judgment. And thus corrupt Felix hoped to receive a bride from the Apostle Paul, but failing of his expectation, he left him still in prison, though he knew the Jews malice, and his innocence. This is the cause of the simony of unconscionable Ministers and Patrons, of the extortion amongst officers, of the prevarication of Lawyers, of the oppression of Land-lords, of usury, fraud, lying and swearing, cosening and circumuenting, which are commonly used between man and man. And were it not for this greediness of gain, the Judge would for the most part do justice, and execute righteous judgment; Officers would be content with common fees; Lawyers would neither betray their clients cause, nor tire them with delays; Patrons would give their livings freely, and make choice of the worthiest persons, and such as best deserve to be preferred: then would usury be banished, fraud and deceit be abhorred, simplicity and truth be entertained and embraced. In a word, then should we have another golden age, wherein all men would love justice, mercy, bounty, upright dealing, and all other commendable virtues and good parts; whereas now through the immoderate love of money, they are utterly neglected of the greatest number; and fraud, cruelty, oppression, and all manner of injustice is committed, and commonly practiced, when they will bring in any gain. And thus the Prophet joineth these together: from the least of them (saith he) to the greatest of them, everyone is given unto covetousness, and from the Prophet even to the Priest, they all deal falsely. The which injustice and oppression they do not exercise against some few, or strangers and enemies only; but against all without exception, there being no bond so near which covetousness will not break and violate; no estate so pitiful and worthy of compassion, which they will not oppress for their own advantage. To which purpose one saith, that the covetousness of rich men is insatiable; they are always raking and never full, they neither fear God, nor reverence men; they spare not their own father, nor acknowledge their mother, nor regard their brother, nor keep their fidelity to their friend. They oppress the widow, and spoil the fatherless, they make free-men their bond-slaves; and for their profit give false testimony, &c. But what madness is this, to lose life, and desire death, to get gold, and lose heaven? But as they are unjust to all, so commonly most of all to the poor, both in taking away from them, that which is their own, and already in their keeping; and by withholding that which of right appertaineth to them. For as one saith, Is he only to be esteemed a a robber, and common spoiler, who taketh by violence other men's goods? and not he also, who appropriateth to himself those things, which he hath received to this end, that he should dispence and distribute them for the good of others? is not the Almner to be accounted a thief, who having received from his Sovereign store of money for the relief of the poor, doth put it into his own purse, and appropriate it to his own private use? shall he be accounted a spoiler, who taketh away the poor's garment; and shall he be acquitted, who doth not clothe the naked, if he have ability? thy spare bread is not thine own, but belongeth to the hungry; thou hast no true right to thy superfluous apparel, but they appertain to the cold and naked; thy molded shoes belong to those who go barefoot; and thy hid and cankring silver, to those who want money to buy necessaries: and in a word, thou offerest injuries, and doest injustice, so often to the poor, as thou dost neglect him, when thou art able to help him. And this our Savior Christ showeth in the sentence of condemnation, which shall be pronounced against the wicked at the day of judgment, whereby they are adjudged to hell torments, not for spoiling the poor of that which they had, but because they did not supply their necessi • ies, by giving unto them that which they wanted. And the Apostle James telleth rich men, that they had cause to howl and cry, not only because they had spoiled the poor of their money, but because their own corrupted riches, moatheaten garments, and cankered gold and silver, would be a witness against them, eat their flesh as fire, and bring upon them many miseries, seeing they should not have kept by them these superfluities, but have • aid them out for the relief of the poor.

And thus have I shown that these worldly things being immoderately loved, are the causes of all injustice, which comprehendeth under it all manner of sins and offenses, which are committed by one man against another: For not only doth the excessive love of these earthly vanities make men to commit some kinds of legal injustice, covered and coloured with some show of right, or some slight and tolerable wrongs which greatly hurt not; but if men once set their hearts upon them, they are the common causes of the most gross and grievous injuries, raging cruelty, open violence, treason and bloodshed, whereby they consume and destroy one another. In which respect the world is compared to a sea, and worldly men to fish, which devour one another, the greater feeding upon the less, and himself again becoming the prey of another which is greater then he. For that which a man doth to one, he suffereth of another; wickedness rebounding upon the author, and the oppressor being oppressed by that example which himself hath given. But this will better appear in the special instances: and first for honors; there is nothing more then they, being immoderately loved, which will thrust men into all outrageous and pernicious courses for the obtaining of them. For when the ambitious man wanteth true worth and lawful means to advance himself into y ^e seat of honor, he is ready to make steps, whereby he may ascend, of any mischief or villainy; betraying those that trust him, treading on their necks who helped him to rise, falsely accusing, supplanting, yea poisoning, & secretly murthering those who stand in his way, and hinder his preferments. To which purpose one saith, that nothing doth make men more madly & outrageously injurious, then when by their proud ambitiō they are moved to desire immoderately vain glory & earthly advancement; and contrariwise nothing doth make them more honest, resolute, and like the adamant impenetrable by any vice, then when they do neglect and despise it. Neither doth the ambitious man in this his outrageous pursuit, suffer anything to stay him; but runneth over friends and enemies, kindred and strangers, acknowledging neither father nor mother, wife nor the child of his bowels, but treadeth all under foot without difference, if they stand in his way, and hinder his proud march. Thus Joab stabbed Ab • er and Amasa when he professed greatest friendship, y ^t they might not be preferred to his place of captain general. Thus Kain killed Abel because he was preferred before him. Thus Abimelech murdered all his brethren that he might reign alone. This was the cause of Korah's conspiracy against Moses; of Absalom's rebellion against his own father; of Ath • liahs murthering all the kings seed; that having supplanted them, they might advance themselves into the royal throne, and weld the scepter of the kingdom. So likewise these worldly riches are the causes and occasions of all manner of mischief and outrageous injury to those that set their hearts upon them; in regard whereof the Wise man saith, that as the labors of the righteous tend to life, so the revenues of the wicked to sin. Seeing there is no outrage or wickedness which they are not ready to commit for the increasing of their wealth. Thus by their hoarding, they bring upon the whole country a common dearth; and cause an universal poverty, for the filling of their private purse. Thus for their private gain they are ready to offer all gross injuries, and that without color of reason, upon mere will by tyranny and violence; as we may see in the example of Hophni and Phinehas the sons of Eli, who took by force what they listed from the people, when they came to offer sacrifice. As also to exercise gross deceit and extreme cruelty towards inferiors, that they may increase their worldly wealth; as appeareth in the example of the Israelites, who used unequal and wicked balances, and the bag of deceitful weights, and in all their carriages were full of cruelty. Finally, this immoderate love of silver maketh men • recherously to betray even those unto whom they are most beholding, with Judas setting them out to sale for a little money: yea it is the cause of cruel murder and bloodshed, covetous misers being ready to bring men to the shambles, and like cruel butchers to cut them into gobbets, and sel them peecemeale for a little gain. So the Prophet Ezekiel complaineth that there were among the people such, as did take gifts to shed blood. And the Prophet Micah saith, that they did pluck off the people's skins, and their flesh from their bones, and that they did eat their flesh, break their bones, chop thē in pieces as for the pot, and as flesh in the caldron. And hence it is that in the Scriptures covetousness and bloodshed are joined together: I have smitten mine hands upon thy covetousness which thou hast used▪ and upon the blood which hath been in the midst of thee. And in another place: Thy eyes and thine heart are but only for thy covetousness, and for to shed innocent blood, and for oppression, and for destruction. The like also might be said of carnal pleasures, which if they be immoderately loved, cause men to commit any injuries or outrage, and that even to the taking away of the precious life of their neighbors. For so the Apostle James saith: Ye have lived in pleasure on the earth and in wantonness: ye have nourished your hearts as in a day of slaughter; ye have condemned and killed the just, and he hath not resisted you. An example whereof we have in David, whose carnal pleasure in the end brought him to the committing of cruel murder; as also in Ahab, who to get ground for a pleasant garden, procured the death of innocent Naboth.

And these are some of those manifold wrongs and grievous injuries, which men through the immoderate love of these worldly vanities do usually offer unto their neighbors; which although many about them may escape, yet all have just cause to fear, seeing in offering a wrong to one, they threaten it against all; especially if their power be answerable to their will, they being so mighty in themselves, or so backed with their potent friends, that no man dare make resistance, or once call their actions in • o question. But if they be wanting in this power and ability, so as they cannot do what they would; yet are their wills never wanting to do what wrongs they can; and when they are able to do no more, they cease not to envy and malign those who exceed them in worldly prosperity, having in their possession those things which they desire, and inwardly they repine at them, because they have that which themselves want, whom self-love maketh them believe to be much more worthy. And thus those who dote upon worldly honors envy and hate all those who are preferred before them, desiring nothing more, then that they may outgrow them in advancements, or if not so, yet that the other may fall and so become equal unto them. So also they who set their harts upon riches are filled with envy and hatred, when they see others thrive faster, and to abound in greater plenty; and though they have no other quarrel against their neighbor, yet this is cause enough of a deep conceived grudge, if they exceed them in wealth; which envy and repining they cannot commonly take away by all the humanity they can show towards them, neither is there anything but their losses, want, and misery that can give them contentment, and work a reconciliation. To which purpose one saith, that the covetous man hateth all men both poor and rich. The poor, fearing lest they will beg of him; the rich, because they have that which he would possess. For he thinketh that all men enjoy those things which of right appertain unto him; and therefore as though he were hurt of every man, he is angry with all. The like also might be said of worldly pleasures, which are the common causes of this envy and hatred, to those that set their hearts upon them. They being ready to grudge and disdain if any exceed them in dainty fare, and full tables, or in more stately shows, maskes, and revels, or in variety of delightful sports and pastimes.

Lastly, this earthly prosperity, and abundance of worldly blessings, being ouerualued and immoderately loved, do puff men up with pride, and make them carry themselves insolently and disdainefully towards their neighbors; vying with their superiors as though they were their equals, neglecting their equals, as though they were their inferiors, and proudly insulting over their inferiors as abjects, and base underlings. And as waterish humors abounding in the body do cause a dropsy, which swelleth it much above the ordinary measure, and filleth it so full, that it is near unto bursting: so these worldly and waterish vanities do make men's hearts and minds subject to this dropsy of pride, whereby they are so swelled and puffed up, that they are much greater in their own conceit, then they were before, and think all their gifts and good parts though never so mean and superficial, of such worth and excellency, that no man may be compared with them. So that a man shall discern a meruellous alteration in the same person, in respect of his different estate and condition; for whereas when he was but of mean quality, or touched with some affliction, he was humble, affable, and full of courtesy; when the cross is removed, and he advanced, flourishing in prosperity, and even wallowing in his abundance; presently his carriage and behavior is quite changed; and now he swelleth with pride, over looketh all that meet him, scarce vouchsafeth a side glance, or a complemental salutation unto those, with whom formerly he was most familiar, and will scarce know his best benefactors, lest his proud heart should be disquieted, whilst he is forced to remember that he was beholding; or those of his acquaintance, who were formerly much better then he, lest his pride should receive any check, whilst he is put in mind, that he was an underling. Which as he would have all men to pass by, without taking notice of it; so would he fain (if it were possible) forget it himself, and have his memory in this as vn • aithfull and slippery, as his honesty and friendship, that so his pride might go with full sails, and without any occasion of blushing, carry it self insolently and disdainefully in all his courses. It is true, that all men are proud by nature, until grace do subdue it, and bring humility; but yet there are many, who make no show of it in a mean estate, wanting means and opportunity, which might, as it were, set fire to the powder of their corruption. And as the Serpent may be safely handled when he is stiff and benumbed with cold, though all his poison be still in him; but beginneth to hiss when he feeleth the least warmth, and is ready to sting those, when he is thoroughly heated, who for pity took him up and put him into their bosoms: so this poison of pride lurketh secretly and lieth hid in men's hearts, when it is pinched, and, as it were, benumbed with adversity; but no sooner hath it had the feeling of the warmth of prosperity, but it beginneth to hiss in proud boasting, and to sting and empoison with many insolencies, those who were the first means of their welfare and advancement. And howsoever in their low estate they might easily have been ruled and led, and like ships without sails and tackle, were ready to yield themselves over to the stream and tide of other men's desires, and overruling persuasions; yet now having attained unto prosperity and worldly abundance, as it were, unto their full sails; they are only carried with the wind of their own pride, going against the tide of reason, and crossing the current of all other men's desires; no man now being more insolent, churlish and intractable, then these who lately were so pliable and courteous, after they are once corrupted with worldly felicity. An example whereof we have in Hagar, who carried her self as became a servant, whilst she was in this base condition; but being made her masters concubine, and having borne a child unto him, she presently begins to despise her mistress, who was the only cause of her advancement. Neither do they now mislike this pride, and desire to be freed from it, as being an infirmity or blemish, which ill beseems them, but as the Psalmist speaketh, their pride is a chain unto them, and they voluntarily put it on as a chief ornament. And as these worldly things bring them to this height of pride and insolency when they abound with them; so when as they have raised them to their highest pitch, • if they then fail, and are taken away, they presently fall down again, like a ruinous house, when the props that bear it up are pulled from it, and become more abiectly base, and servilely pleasing then ever before, now scraping up the old fragments of their before skorned acquaintance, soothing and flattering those, even in their contradictory speeches, over whom not long since they proudly insulted. So that these worldly vanities are the borrowed feathers and wings of pride, whereby men soar aloft in the high pitch of their own conceits; which when they are pulled, or clipt by some adverse accident, they come tumbling down again, like a bird, which in his high flight is smitten with a shot.

And thus are men's hearts lifted up in pride with worldly honors and preferments, insulting over their inferiors, and insolently disdaining all those, whom they have outstripped, and in this race of honor have left behind them. To which purpose one saith, y ^t as soon as the ambitious man is advanced to honor, he is puffed up with pride, & letteth the rains loose to arrogancy & insolence. Neither doth he care to profit, but glorieth that he is preferred, presuming that he is so much better then others, as he is higher. He skorneth his old friends, and will not take knowledge of his ancient acquaintance, (lest he might seem to have been their equal.) He consorteth himself with strangers, and contemns those who were his familiars before his advancement; he turneth aside his countenance, stretcheth out his neck, showeth his haugh • ie heart, speaketh big, and meditateth of high matters; he is impatient of subjection, & aspireth to sovereignty; to which when he hath attained, he is burthensome, arrogant, stern, and insolent to those who are in subjection to him. An example whereof we have in Rehoboam, who before he could have the crown set upon his head, insolently tyrannized over his people. And in Haman, who being highly advanced in the kings favor, was so puffed up with pride, that he expected obeisance and duty from all men, and could not endure that Mordecai alone should neglect him in this height of glory. And hence it is, that the Lord feeling, like a skillful Physician, the lofty beating pulses of great potentates, and finding them inclinable to fall into the frenzy of pride, appointeth Kings and Princes, for the tempring and abating of their proud spirits, to have his law continually before them, that when the greatness of their place did lift them up, they might be humbled by knowing, and continual remembering, that burden of duty which did lie upon them. When (saith he) the King shall sit upon the throne of his Kingdom, then shall he write him this Law repeated in a book, by the Priests of the Levites, and it shall be with him, and he shall read therein all the days of his life, that he may learn to fear the Lord his God, and to keep all the words of this Law, and these ordinances for to do them; that his heart be not lifted up above his brethren. So also there is nothing more then riches and abundance which puffeth men up with pride, making them insolent and intolerable to all that are about them: and whereas before they were adorned, or after they are stripped of these rich furnitures, everyone might rule and ride them; yet when they ruffle it out in their rich bravery, their hearts are so high and haughty, that none but Kings and great Monarchs can have them at command; and being filled full with these golden spirits, they are ready to advance themselves above their betters, thinking that their worth exceedeth as much as their wealth; and to offer wrongs and insolencies to all that are poorer, presuming that they can keep them under with the weight of their gold, and hinder them from righting themselves, when they have these pleasing orators to plead against them. So the Psalmist saith, that they trust in their goods, and boast themselves in the multitude of their riches. And the Wise man showing the humility of the poor, and the haughty pride of the wealthier sort, saith, that the poor speaketh with prayers, but the rich answereth roughlie. Whereof it also is, that the Apostle seeing the near affinity and acquaintance between pride and riches, the one being the mother and nurse of the other, would have an especial charge given to rich men, that they should not be high minded, because, of all others, they are most prone to fall into this sin. The like also might be said of worldly pleasures, which being enjoyed with immoderate love, and in excessive measure, do make men wanton, proud and insolent; like vnvnto pampred horses, which being fatted with prouender will stand on no ground, nor endure to be ruled with any rider; whose pride and bravery lasteth no longer then they are well fed: for so these voluptuous wantons being pampered with carnal delights, grow proud of their pleasures, neither knowing themselves nor others: but when they are skanted of their full tables, and are deprived of that wherein they most delight, they presently strike sails, and the cresse of their pride is taken down, having it birth and death, rising and ruin, with those carnal pleasures whereupon they have set their hearts. And these, with many other, are the evils and mischiefs, which these worldly things too much esteemed and immoderately loved, cause men to fall into in regard of their neighbors. The which should serve as effectual reasons to wean our hearts from the love of these vanities, and to moderate our affections towards them, seeing otherwise, they will become not only dishonorable to God, but also hurtful and pernicious unto our neighbors, whom we ought to love as our selves, and tender their good, as much as we do our own.

CHAP. XXXIII.

Of the civil evils which worldly things immoderately loved, bring to their owners.

HAuing shown how sinful the love of the world; and worldly things is in respect of God, and how many mischiefs it causeth towards our neighbors; it now followeth, that I also show, that as it is hurtful and pernicious unto others, so most of all to themselves, who are possessed of it, as being the cause of innumerable evils and mischiefs, and those both temporary and eternal. The temporary evils which these worldly things immoderately loved, bring to those who dote upon them, are either civil, and merely human; else such as are spiritual, respecting the soul, and the inner man. The evils of the former sort are diverse: for first, the prosperity of the world, and abundance of earthly blessings, do soften and effeminate the heart and mind, making men impatient in bearing the least cross, and impotent in performing anything, wherein is any difficulty and labor: for prosperity and plenty cause wantonness, and wantonness way wardnesse, if they be but touched with the least cause of grief: and having been long inured to tread only in the soft path of worldly happiness, their feet are made so tender, that the least hardness of adverse accidents putteth them to pain, and the least pain maketh them to cry out, being made intolerable not in it self, but through their impatiency in suffering it. Thus these worldly honors weaken and soften the mind, making it impatient in bearing the least injury, or show of wrong, yea though it be but the suspicion of a small neglect. Or if by superior powers, by whom they were advanced, and by whose grace they stand, they be but a little frowned upon, they presently fearing a downfall, or doubting that they shall rise no higher, have their hearts broken, or at least, fretted and consumed with grief; whereas others, who either never had these honors, or never much esteemed them, having the comfort of a good conscience within thē, fear no frowns, and bear with patience undeserved disgraces, and the loss of those honors, which they never highly valued. So also riches immoderately loved, soften the heart, and weaken the resolution of those that have them, making them cowardlie in attempting anything which is good, if the least show of danger be in it, either to their person or estate; equally fearing the loss of their lives, and the hazard of their wealth, lest either by the one, they should be taken from their idol, or by the other, it should be taken from them. The latter whereof is more grievous unto them then the former, because by the prolonging of their life, after the loss of their riches, their sorrow is continued, whereas the grief which they sustain, for being taken from their wealth, is taken away by death, which maketh them senseless in feeling their loss. By which fear and cowardice possessing their hearts, they are made altogether unwilling to stand in any cause for God's glory, the defense of justice and truth, or for the common good of the Church or Common-wealth, if any superior powers do oppose against them: yea, they are ready instruments, even of those mischiefs, which their consciences do condemn and abhor, rather then they will by incurring their displeasure, hazard themselves to be fleeced of any of their wealth. Again, they are hereby made so impotent, and impatient of bearing any loss, that many, who have been suddleny, & as it were, unseasonably (before they could prepare their minds, and gather their spirits) deprived of some small share of their abundance, and pruned of their superfluities, have murdered themselves, and like the Vine, have bled to death of these sleight wounds, having no patience so much as to think of outliuing their loss. For after that the love of riches hath once softened their hearts, they are made weak, cowardly, and unable to endure anything; and show themselves only patient and strong in enduring the base servitude of their riches, and in undergoing all those servile and painful offices, wherein they will employ them. To this purpose one saith, that Christian fortitude fleeth covetousness, as being a blot or blemish unto virtue, which doth effeminate and weaken it; neither is there anything so contrary unto true fortitude and magnanimity, as to be overcome with gain. Finally, voluptuous pleasures being immoderately loved and affected, do as much, if not more then anything, enervate virtue, and weaken the heart and mind; making them, though they be naturally courageous, soft and effeminate, when men too much are addicted to them. For when leaving labor and manly exercises, they betake them to carnal delights, inuring themselves to dainty fare, and soft lodging, and spending their whole time in chambering and wantonness, dancing and revelling, sports and pastimes, these Circes cups bewitch and poison them, and causing them to lay aside all manlinesse, do at best change them into weak women, or which is worse, transform them into filthy swine, abhorring all pains and labor, and taking all their delight to wallow themselves in the filthy puddle of carnal pleasures. And these cursed Dalilaes, lulling them asleep in their laps with their sweet and enchanting songs, do take away from them all their strength, and so enfeebling them, make them to be easily overcome of any vice or sin, and ready to yield unto any temptation of Satan or the world. So one saith, that in pleasures, the heart is made more soft and flexible; but in affliction and time of mourning, it contracteth it self, and, as it were, gathereth all it forces together; and so returning to it self, it affecteth moderation, and being freed from the burden and tyranny of passions, it is made stronger and more nobly lofty. And hence it is, that political conquerors, having with great danger and difficulty vanquished and overcome some warlike nations, have to keep them still under, despoiled them of their arms, and instead of warlike exercises, drawn them to banqueting, gaming, and revelling, that so their courage might be abated, and their hearts softened and effeminated with these pleasures and delights. And therefore if we make any account of Christian fortitude & magnanimity, which chiefly defendeth us against our enemies, if we would not have our manly courage, changed into womanish weakness, let us not immoderately love worldly prosperity, nor unmeasurably affect either honors, riches, or carnal pleasures, which take away both our patience in suffering, & our strength in performing, & so make us unable for any Christian, yea man-like employment.

A second evil or mischief which worldly prosperity, and abundance of earthly things bring unto those who enjoy thē with immoderate love, is, that by their plenty they bring upon them a necessity, & make them to stand in need of many things (whereas nature is content with a few) the want of the least whereof causeth unto them sorrow and discontent: for by the usual accustoming of themselves to superfluities, they alter the course of their natures, and make them to become necessary; and whereas those who never used them, never need them, nature in it self being as well content without them as with them; contrariwise those who have inured thenselves unto them, having turned custom into a second nature, cannot want them without a maim. In which respect worldly men abounding with these earthly things, are in a far worse condition then those who never had them; for as he who by continual use of Physic, hath brought his body to such a disposition, that he can enjoy no health, unless he continually be taking medicines, nor digest a meal without the help of hot waters, is in a far worse estate, though he had the best Physicians to tend him, and a whole Apothecaries shop at his command, then a poor laboring man who needeth neither cordial, pill nor potion, but without these helps, eateth his meat with a good appetite, and well digesting it, hath it turned into good nourishment, though he have neither Physician to counsel, nor drug to purge him, because his nature & constitution is so strong, that he needeth them not: so is our estate far better when we have few wants, then wanting much to have many supplies (even as it is better to be in health without medicines, then to be weak & sickly abounding with thē) not only because they bring trouble by their continual use, but also being outward things, they are both provided and kept with care and labor, & though they now abound, yet within a while they may be wanting unto us; whereas when we have few wants, we also need few supplies, which commonly are hard at hand & easily compassed. There is no man but would think his estate much better, who being necessarily to go a journey should need but small provision by reason of his strength and health; as bread & water, light clothing, and hard lodging; then another who though he be but weak, yet is forced to carry a whole burthē of necessaries, both for diet, Physic and apparel: but we are all to travel in our earthly pilgrimage towards our heavenly country; and therefore how much better is their condition, who need fewest necessaries, which are as easily provided, as lightly carried; then theirs who having abundance of these earthly things, cannot go without them, nor yet carry them with them without toile and labor; seeing their store may fail, or by force be taken from them, and so leave them to pine in want and misery?

But this will the better appear, if we consider the special instances: for who seeth not that worldly honors do bring with them many necessities, and cause them who have them to want innumerable things of which others have no need? they cannot with their honor go alone in public places, but must have a retinue of servants attending on them; they cannot visit a friend without horses and coaches, & as one saith, they are so much carried with others legs, that they forget to use their own, or at least whatsoever need they have, are not able to endure long travel: they cannot remove without carts for their carriages, and sumpter horses for their apparel: finally, they cannot sit down to meat, but their state requireth furnished tables; whereas nature would be better satisfied with one dish. So likewise riches & abundance bring to their owners many wants; from which the poorer sort are privileged; for according to their store and provision, accustoming themselves to the use of many things, whereas at first they were mere superfluities, they are now by custom become necessaries: for example, they have diverse suits for the several seasons, & wearing that which fitteth the time of the year, they accustom their bodies to a just proportion or temperature between heat and cold; so also they carefully observe the weather, keeping themselves warm within doors when the cold North wind bloweth, and only walking abroad when the air is pleasant, and of a fit temper for their bodies. Finally, they live at ease, shunning labor and any painful exercise which might cause weariness, and do all their businesses by the ministry of their servants. To all which when they have by long custom inured themselves, they cannot endure any alteration: if they be a little warmer then ordinary, they are impatient of heat, & complain as if they were broiled; if the cold wind do but blow upon them, they are ready to shake as if they were starved. If upon some extraordinary occasion they are forced to take any pains, they are presently sick with weariness, and soon after lame and unable to stir. Neither do they take upon them these things for the more state, or counterfeit them for wantonness, or are only subject to these infirmities through the impatiency of their minds: but their nicenes, supplied and nourished with their abundance, maketh this tenderness and weakness so habitual to their bodies, that they can in truth endure no hardness; nor want anything unto which they are accustomed without imminent danger. If unseasonably they leave off any of their ordinary apparel, or stand but a little in the cold air, they hazard their health by taking cold; if the weather be but a little too hot, they are ready to faint; if they take a little extraordinary pains, it is grievous unto them, and the absence of their servants whose ministry they use, is as troublesome unto the