The Christian Warfare Part 2

CHAP. XXXIIII.

Of the manifold spiritual evils which worldly things bring to those that set their hearts upon them.

ANd thus have I shown what civil evils and mischiefs usual accompany these worldly things, especially when they are excessively esteemed and immoderately loved. Now we are to treat of those spiritual evils which they bring with them, the which are either temporal, in this life, or eternal in the life to come. Concerning the former, we are to know, that if we set our hearts on these vanities, the gain and access of them will not so much add to our outward estate, as they detract from the riches of our souls; neither will the carnal good they bring, in any proportion countervail the spiritual harms which attend upon them. For first, they choke the seed of the Word, and make it unfruitful, from which alone the gifts and graces of God's Spirit spring. In which respect our Savior calleth riches thorns, which filling men's minds with worldly cares (as it were with so many prickles and sharp points) do choke this seed as soon as it springeth up; and such thorns also are honors and worldly pleasures, when men's affections are set upon them. For thus are they to us of a thorny quality and nature, whilst they catch and hold us fast in worldly employments, so as we cannot frequent the assemblies of the Saints to hear the word of God, but when we are invited to this heavenly banquet, we are ready to pretend excuses, like those who were called to the Kings supper: or else whilst being come within hearing, they make us with encumbered Martha to neglect the word, and to embrace the world; and to stop our ears against all admonitions; as the Lord complaineth of the people of the Jews. I spake (saith he) unto thee when thou wast in prosperity, but thou saidest I will not hear, this hath been thy manner from thy youth, that thou wouldest not obey my voice. So although the Prophet Ezekiel was an eloquent and powerful teacher of God's word, so that the people had no exceptions to take against him, why they should not come to hear him; yet this immoderate love of riches made their coming altogether unprofitable. For so the Lord telleth him, that the people resorted unto him, after the accustomed manner, and did sit before him, and hear his words, but they would not do them; for with their mouths they made jests, and their heart did go after their covetousness. Neither do they only distract men's minds in hearing, so as they cannot attend unto that which is spoken, but if in a deuouter fit they have received any profitable instruction, they presently choke it, and make it to be quite forgotten before it can be brought to any use or practice: yea if the heart be strongly infected with the poison of worldly covetousness, it will make men not only to neglect, but even to scorn those profitable admonitions which are delivered in the ministry of the word, for the reforming of this and other vices: as we may see in the example of the Scribes and Pharisees, who mocked and derided our Savior Christ, when he persuaded them to the works of mercy, and that they should not do service to the earthly Mammon.

And as they do choke in us the seed of the Word, and make it unfruitful; so do they consequently rob and spoil us of all the sanctifying gifts, and saving graces, of God's holy Spirit, if once we overvalue and set our heart upon them: as for example, honors ambitiously affected and immoderately loved, do keep all saving graces from entering into ou • hearts; or if these seeds be already sown in them, they do so nip them, that they will never prosper and flourish: for the grass of God's graces cannot grow, on the high mountains of pride; neither will the water of God's holy Spirit rest on the lofty hills to make them fruitful, but descends down into the low valleys of humble and contrite hearts. And as a vessel cannot be filled with wholesome oil or sweet water, but presently the air is driven out and giveth place: so the heart of man cannot be filled with the precious ointment of sanctifying grace, till the wind of vain glory be expelled. To which purpose one saith, that as vain glory is the cause of many evils▪ so especially of this, that it emptieth the soul of all spiritual riches, and depriveth us of the profit which we might take by them. As therefore the immoderate love of worldly honors doth swell the hearts of those that have them with pride and vain glory; so these dropsy and corrupt humors, being once received, do presently cool and drown the vital heat of God's Spirit, and so disable both soul and body in all lively and spiritual operations, that they cannot perform the works of godliness. So that fullness of pride argueth emptiness of grace; and where there is much vain glory, there certainly is little goodness; for as addle eggs flote aloft, when the other which are good sink to the bottom; and as the emptiest vessel gives the greatest sound, and the fruitless ear of corn holdeth it head highest: so he is most puffed up, and lofty in his own conceit, who is most empty of grace, and disfurnished of all spiritual goodness. Thus also riches too much affected, become (as our Savior Christ hath taught us) thorns which will let no graces grow in us, and come to ripeness; and therefore the Apostle Paul telleth us, that we must fly covetousness, before we can follow after righteousness, godliness, faith, love, patience, and meekness. So that it is hard to have worldly gain, and spiritual grace; to be rich in possessions, and rich in godliness; to have chests full of earthly treasures, and hearts well furnished with the saving graces of God's holy Spirit: for these earthly vanities entangle men's hearts with the birdlime of carnal love, which being admitted doth quench in us the love of God which is the fountain of grace and true obedience. Now what (as one saith) will it profit us, to have full coffers and empty consciences? to have goods, and not to be good? for who hath not just cause of blushing and shame, though his house be full of goods, if he knoweth that they have an evil master? The like also may be said of voluptuous pleasures; for as the heathen man could truly say, the tree of virtue cannot grow in the land of pleasures; because they who are addicted to carnal delights are made so pursy and short winded, that they cannot take the pains to ascend the hill of virtue; neither in truth have they any desire; for they judge all things by sense, and not by reason; and esteem that best, which is sweetest to their appetite. In a word, if we make our hearts the ha • borrough of any worldly vanities, they will not suffer any spiritual graces to lodge and mingle with them; for example, if we set our hearts on honors, they will not admit saith to have an entrance. For as our Savior speaketh, How can ye believe which receive honor one of another, and seek not the honor which cometh of God alone? And the same effect hath the immoderate love of riches; for as the Apostle teacheth us, they who lusted after money erred from the faith, and pierced themselves through with many sorrows. To which purpose one saith, that if any be entangled with the snares of worldly riches, the medicine of faith cannot profit him. So also they quench in us the flames of God's love; for if any man love the world, the love of the Father dwelleth not in him: yea this love of the world is enmity with God, as the Apostle teacheth us. Now they who love not God do not trust, nor hope in him; neither yet perform any other duty, seeing love is the fountain of all true obedience. And therefore we must empty our hearts of this worldly love, if we would have any sanctifying graces to dwell in them; we must learn to contemn these earthly vanities, before we can esteem, or with any desire seek after faith, affiance, hope, love, or any other saving grace of God's holy spirit; for the oil of God's graces, and these waterish vanities will not mixe together.

Secondly, worldly prosperity and abundance of these earthly things, do, when they are immoderately loved, dim the eyes of the understanding, even in respect of civil wisdom, and make them stark blind and very fools, in discerning spiritual things. For who seeth not, that commonly they are most foolish, upon whom the world most fawneth? and that it is the lot of very few in this life to be happy and wise? For as those who are cockred by their parents, become foolish with wantonness; so when men grow wanton with overmuch worldly felicity, they are so besotted with folly, that they neither know themselves, nor other men. And as those who have walked in the snow, and have had the bright beams of the Sun shining in their eyes, are made hereby corporally blind; so those who have had these bright objects of prosperity always in their sight, are blinded spiritually in their minds and understandings; for as though these were contrary between themselves, and to us incompetible, to have a great estate, and a good understanding; so much better sighted we are in time of adversity, then in prosperity. But as this confluence of worldly benefits makes men dim-sighted in civil wisdom, so stark blind in the ways of God. And therefore the Psalmist joineth both these together, worldly prosperity, and ignorance of God's will: his ways (saith he) always prosper, and God's judgments are high abou • his sight. And hence it is, that the Apostle affirming that Satan blindeth the eyes of worldlings, doth call him in that place, the God of the world; implying thereby, that he useth the world, and worldly vanities, as his instruments for the smiting of them with this spiritual blindness. In whom (saith he) the God of this world hath blinded the minds, that is, of the Infidels, that the light of the glorious Gospel of Christ, which is the image of God, should not shine unto them. For Satan casteth this dust of worldly vanities, into the eyes of carnal men, that they may not discern the shining beams of God's truth; but may grope at noon day, and for want of this spiritual light to guide them, may err out of the right way, which leadeth to glory and eternal happiness, and go the broad and plain way which leadeth to destruction. In which respect, these worldly things may fitly be compared to pleasant wines, which being drunk in abundance, so intoxicate the brain, that there is for the time, no difference between drunkards, and fools, or madmen: for so they who abound in all earthly prosperity, have their understandings infatuated, and their senses besotted with much drinking of these golden cups, so as they have no more wisdom or judgment to discern of spiritual things, then very fools or frantic persons. For as mad men do not see things as they are in truth, but as their lunasie and disease doth offer them to their deluded fantasy; so neither do they who go a madding after worldly vanities, understand and judge of worldly and spiritual things, as they are in their own nature, and according to their true worth and value, but are wholly led with their disease, judging neither according to religion, nor yet well grounded reason, but as they are deluded and misguided with their carnal concupiscence. And that worldlings are in truth thus mad and foolish, and wholly blinded with the things whereupon they have set their hearts, it may clearly appear, if we consider their whole course and carriage. For who but fools and mad men would lay up their treasures there, where they have no certainty to continue one hour, and where all their predecessors having stored up all their riches have been robbed of them; not placing any part of them in their own country, where they are to remain as long as they live? but thus do these blinded worldlings lay up their treasures on earth, where they cannot stay, and where they have seen by their own experience all their ancestors-robbed, if not by men, yet by death, of all their riches; and • end no part of their wealth before them into our heavenly country, where we shall remain forever. So who but fools and mad men would exchange pure gold for shining brass, and a fair inheritance, for some childish trifles? but thus do worldlings, who are content by willful sinning to lose heaven for earth, true glory for false vanities, and everlasting happiness which shall never end, for base delights, and counterfeit comforts which are ever ending. Who but fools and mad men, when the fire ragingly burneth, would, to quench it, cast on more wood and oil? But thus do worldlings, who seek to quench the burning heat of their insatiable concupiscence, by multiplying, and, as it were, heaping vpō the fire, worldly vanities, riches, pleasures and preferments, which are the • uell of their lusts, by the access whereof, they are more enraged. Who but fools and mad men, who being in their pilgrimage, and traveling through thievish places, would carry all their jewels and treasures about them, which not only over-burden them in their journey, but are in continual danger to be taken away by robbers, and also endanger their owners to their rage and cruelty? whereas they might safely send them before them, and follow after with security and comfort. But thus do worldlings, who traveling in our earthly pilgrimage, carry all their treasures with them, as it were, openly in their hands in the midst of robbers, tyring themselves with the carriage, and hazarding their lives to be murdered for their goods; whereas they might by bills of exchange, send them safely into our heavenly country, in the safe custody of God's factors, the poor members of Jesus Christ, and so in the pilgrimage of this transitory life, travel after them with much comfort and contentment. Who but fools and mad men would set their hearts and affections upon their Inn, where they are to continue but a night, and fall to building, purchasing, and planting, as though they were there to end their days? But thus worldlings do place all their love on • y things of this life; and settle their affections on the world, purchasing, planting, and building here on earth, where they can make no stay, but may today before tomorrow be taken away, and leave all behind them; to be enjoyed sometimes by strangers, & sometime also by their enemies. Who but fools and mad men would continue still persuaded of that, which is continually and daily confuted by experience? But thus do worldlings, who imagine that they shall live long, and attain unto old age, yea immortality; notwithstanding they daily see both weak and strong, young and old arrested by death, and twenty for one before they have traveled half their journey; either in their childhood or full strength. Who but • ooles and mad men, spend their whole time in those things, for the doing whereof they can give no reason, nor know no end of all their actions? but thus worldlings live to old age, not knowing the end wherefore they live, nor the cause why they were sent into the world; namely, by their faithful service to glorify God in their own salvation; and therefore they utterly neglect this main business, of which they are ignorant, and spend their whole time about worldly vanities, and in performing service to sin and Satan. Who but fools and mad men would make sale of their chief jewel, which is of infinite worth and value, for a base trifle which is uncertain also in the possession? but thus do worldlings, by lying, swearing, deceiving, and oppressing, set their souls to sale, which is of infinite more worth, then the whole world, for every small pittance of worldly vanities, and (as it were) to make themselves kings of a little molehill. Who but fools and mad men would, because they are acting the part of a great monarch, contemn their own Sovereign, and proudly insult over their fellows and companions, seeing within a few hours, they shall be again equal with the meanest? but this folly do worldlings fall into; who being for a moment in worldly pomp and prosperity, despise the King of Heaven and Earth, and carry themselves proudly and disdainfully to their fellow servants, who, when their part is acted, and the night of death approacheth, shall again become their equals, as they were at their first entrance upon this worldly stage. Who but fools and madmen would be careful of maintaining their credit among their • ellow malefactors, and carefully hide their faults from those who are alike guilty; and never at all respect the presence of their judge; but desperately commit all crimes and outrages before his face? but thus do worldlings, who standing upon their reputation, heedfully hide their faults from men, who are alike sinful to themselves; and never care to commit most outrageous wickedness in the sight of God, before whom, one day they must appear to be acquitted or condemned. Finally, who but fools and mad men would make delay of dispatching those things which are of greatest weight, and defer their most important business to their best leisure; and presently undertake the obtaining of every slight trifle, which only bringeth some present delight, and is of no necessary or profitable use? But thus carnal worldlings do first labor after earthly vanities, which are of no value, vain and momentary; and defer their repentance to the end of life, when having increased the heavy burden of sin, they shall be much more unable to cast it off; and neglect the assurance of their own salvation, which should be most dear unto them, as a thing not worth the having, or which they may have at pleasure; though it be the free gift of God, which he • eldome bestoweth upon those, who have so long and often refused and contemned it.

And thus it appeareth that these worldly things do infatuate the understanding and even blind the eyes of the soul, so as they cannot spiritually discern the way of salvation, nor how to escape that broad way which leadeth to destruction; but as blind men are ready to stumble against every stone, to run their heads against the walls & trees, and to fall headlong to their destruction into every pit and ditch: so those who have their souls blinded with the immoderate love of these earthly vanities, are ready to stumble at every stone of offense, whereby they fall into sin, and are hindered in the ways of godliness; and to plunge themselves headlong into those ditches and pits of vice and wickedness, to their eternal perdition and condemnation, which Satan and the world do dig for them; so oft as they are enticed to go on in these desperate courses, with the alluring promises of earthly benefits; willfully falling (as the Apostle speaketh) for the love of earthly abundance, into temptations and snares, and into many foolish and noisome lusts, which drown them in perdition and destruction. And thus the immoderate love of honors and preferments, do so blind the eyes of ambitious worldlings, that they pursue with headlong haste glory and advancement, never discerning nor greatly caring whether they be in the way that leadeth to hell and destruction, or in the way that bringeth unto life and happiness. It maketh them foolish in respect of spiritual wisdom, which guideth us to everlasting glory, and with proud contempt to disdain it as childish simplicity, esteeming them only wise who with the machiauellian policies do attain unto earthly preferments, though this wisdom be earthly, carnal, and devilish, leading men as it were hoodwinckt into eternal death. It causeth them like fools or mad men, when they are hungry, to gape after the wind, and to seek to satisfy their empty souls with • eeding on the breath of vulgar praises; neglecting in the mean time that substantial food, and true nourishment of everlasting glory and heavenly happiness. In respect whereof this folly of worldlings, is by the Prophet compared to the folly of drunkenness, which maketh men to follow their present appetite, and to stop their cares against all reason and wellgrounded persuasions. And the Prophet David compareth them to the brutish creatures, which are only guided with sense, and have no use of reason: Man (saith he) in honor, understandeth not, he is like to beasts that perish. The which their brutish folly and frantic madness, is so much the greater and more incurable, because they think themselves wise, and all other men fools and idiots in comparison of them. For so the Wise man affirmeth, that if a man be wise in his own conceit, there is more hope of a fool, then of him. For as one saith, the longer pride lodgeth in the heart, the more hardly it is discerned, and the more we are infected with this disease, the less we feel it: for as the stormy winds blowing upon the calm sea do turn it up from the very bottom, and mingle together the waters with the sands; so the windy storm of ambition and vainglory, rushing into the heart and mind, doth overturn all, and put out the eyes of the soul, knowledge and understanding. The like also may be said of riches, which being immoderately loved, do so infatuate the mind of the covetous man, that he hath wit for nothing, but to gather wealth; and like the blind moale he knoweth only to dig in the earth, and to hunt after his prey, and is stark blind in the ways of God, and in discerning the bright shining light of his truth. Yea when once this cloud of covetousness hath darkened, and as it were cast a thick foggy mist of ignorance, before the eyes of his soul, he is so blind that he can put no difference between friend and foe, kindred and stranger, good and evil, right & wrong, the service of God, and the service of the devil, but is content to make use of all persons, and of all courses whatsoever, so far forth only as they may serve as his instruments, for the gathering or increasing of his wealth. And as those who are in the dark can put no difference between precious stones and worthless peebles, copper and gold, the most orient color, and a duskish russet; so they who have their understandings darkened with covetousness, are ready in their blinded judgments, to prefer the world before God, the earth before heaven, and things temporary before things eternal, because they are subject to their gross senses, and may be palpably felt, and even groped out in this night of their ignorance. In a word, according to the measure of his gain which he may make by anything, such is his knowledge of it, such also is the proportion of his love. He knoweth and taketh acquaintance of his friends when they may profit him; but if they are like to be his hindrance, he passeth by and cannot see them, or seeing know them. If a stranger will advance his gain, he esteemeth him above a brother or a father; yea if an enemy will help to increase his riches, he shall be reputed his dearest friend. If he can make any profit by religion, he will take acquaintance of it, and no man in outward show shall be more devout; but if it will not stand with his worldly advantage, he will with Demas, forsake it, and with Demetrius persecute it. Finally, nothing more then voluptuous pleasures do infatuate the understanding, and blind the eyes of the soul, so as they are not able to judge and determine anything according to reason, but measure all things by brutish sensuality. And as thick and dark clouds do hide from our bodily eyes the light of the sun; so those vapors and fumes which arise into the head out of stomachs distempeted with surfeiting and drunkenness, do so intoxicate the brain, and hide the light of reason, and the illumination of God's spirit, from the eye of the soul, that it is utterly unable to discern of spiritual things, or what is fit and requisite in civil wisdom and discretion, but giveth it self wholly to be guided with voluptuousness and carnal concupiscence. To which purpose one saith, that a fat belly seldom produceth any witty invention: and another affirmeth, that he deceiveth himself who thinketh that he may cram his belly with dainty meats and drinks, and have any leisure to study wisdom. Yea even the heathen man could teach us, that voluptuous pleasure, as an enemy unto reason, doth hinder wise counsel, and dazzleth the eyes of the mind, and that it can hold with virtue no acquaintance and correspondence. And hence it is that the Wise man calleth mirth madness; and the Grecians call gluttony the throat or belly-frenzy; because they who are subject unto it, are most sottish and foolish in all their courses, measuring all things according to their sensual appetite, and not according to the light of reason. But above all pleasures, lust and uncleanness doth infatuate the understanding; and quite putting out the eyes of the soul, doth lead a man in a headlong course into hell and destruction: and therefore the lascivious wanton, and filthic fornicator, by a certain kind of propriety or eminency is called a fool, who is not lead by his own reason, but by the direction and commandment of his harlot, following her as an ox that goeth to the slaughter, and as a fool to the stocks for correction, till a dart strike through his liver; and as a bird hasteth to the snare, not knowing that he is in danger.

But as the abundance of these worldly things, immoderately loved, do make men blind and ignorant in the knowledge of all things, so especially of themselves and of their friends; for they who are pampred with prosperity, forget their human and frail condition, whereby they are become miserable, both in respect of sin and punishment; and are ready in their pride and self-love to defy themselves, and to imagine that they are creatures divine and immortal. And this maketh them also to disdain and contemn their brethren, as though they were not made by the same workman, of the same matter, and in the same mould; but creatures (if at least creatures) of pu • er substance, and of a far more excellent nature and condition. And thus the ambitious man being advanced unto honors and preserments, can never have a true sight and knowledge of himself; partly because his own pride and self-love blindeth him, so as he can never make a true estimate of his own worth, and partly because he hath a whole cloud of parasites and flatterers about him, which dazzle his sight, and with over partial praises extol his good parts, and magnify his gifts far above their true value; so as he can never see them as they are in truth, but as these false glasses offer them to his view. Unto which he is content to give more credit, then either to the testimony of his friends, or his own sight and judgment, because their untruths are more pleasing and delightful; as if deformed creatures being magnified for their beauty, should voluntarily put out their eyes, because by looking in true glasses, they should discover this false and undeserved commendations. And thus also riches and abundance of worldly pleasures and delights, do puff men up with pride, whereby they forget their own frailty & mortality, and are apt to conceive, that they exceed all others as much in true worth and excellency, as they are preferred before them in riches and delights. Now what can be more miserable, then for a man to be ignorant of himself, and to imagine that he is happy when he is wretched, excellent when he is base; highly in God's love, when he is deeply in his displeasure; and better then a man, when he is worse then a devil? seeing if a man know not his human frailty, he will never seek after spiritual perfection; if he do not see his beggary, he will never labor after true riches; if he feel not his sickness, he will never seek to have it cured; and if he do not discern his worldly misery, he will never hunger after heavenly happiness.

And as this cōfluence of worldly things doth so blind the eyes of those who have them, that they do not know themselves; so much more do they make them ignorant of their Friends, bringing with them a kind of impossibility of discerning a true friend who loveth their person, from a flatterer, who loveth their estate; one who loveth them for their own sake, and for their virtues and good parts, from another who loveth them for the use which they can make of them, by communicating with them in their worldly happiness. It is true that happy men never want kindred nor friends; but who among this multitude are friends to them, and who friends for their own sake, that they may share with them in their wealth or honors, it can hardly be determined till their prosperity and they being severed, flatterers leave them and follow their estate, and true friends adhere still unto them, because their person, virtues and good parts do still remain. For whereas he who is faithful always, delights in his friends company, but then most officiously resorts unto him when his worldly prosperity hath left him; because then especially he needs his help and comfort, and himself hath best opportunity of approving his friendship to be sound and substantial in this time of trial, because according to the proverb, a friend in need, is a friend indeed: and that other uttered by more sanctified lips; A friend loveth at all times, and a brother is borne for adversity: contrariwise, a false friend whose iron heart is drawn with the loadstone of profit or delight, lasteth in a seeming constancy as long as these last, and leaveth when these fail and are taken away. In which respect one compareth men unto springs or fountains of water, which are resorted unto by many whilst they have store of water, but are neglected utterly when they are become dry: and the holy man Job likeneth false friends to little brooks which have abundance of water, so as they overflow in time of winter, when there is no need of them; but are dry in the drought of summer, deceiving those who resort unto them to quench their thirst. For as everyone will be allied unto him who may help to advance his worldly estate; so it is hard for the poor to find a kinsman (and much more a faithful friend) because no man is willing to acknowledge him who standeth in need, fearing lest taking acquaintance he should crave his help. When therefore a man living in worldly prosperity is beloved of many, he is very uncertain whether they love himself, or his prosperous estate; and it is only the loss of this earthly happiness, which can determine this doubt, as being the only touch-stone of unfeigned love; for as prosperity doth not show a friend, so neither doth adversity conceal an enemy. For how many have we known upon whom almost everyone hath fawned whilst the world smiled on them; who when it hath afterwards frowned, have turned their favors into scorns, and their friendship into enmity? and being true lovers of their proper object upon which they have set their hearts, namely the prosperity of the world, they leave the persons, whom it forsaketh, and make choice of others whom it accompanieth, howsoever unworthy they have thought them in times past, of the least spark of love or show of friendship. Of this holy Job justly complaineth: My neighbors have forsaken me, and my familiars have forgotten me: and David also in many places; I am become a stranger unto my brethren, and an alliant to my mothers sons: and again, Mr familiar friend whom I trusted, which did eat of my bread, hath lifted up the heel against me. So the Church in time of affliction maketh this lamentation, that among all her lovers she hath none to comfort her, and that all her friends dealt unfaithfully with her, and became her enemies.

And thus it is impossible for those who are advanced unto honors, to discern true friends, from false flatterers; because if many love their persons, there are many more that love their places and preferments: according to that of the Wise man, Many reverence the face of the Prince, and everyone is a friend to him that giveth gifts: all which are ready to forsake them, if they be once displaced out of the throne of honor. A notable example whereof we have in Ahab, who whilst he lived was honored as a King, and well was he that could have the keeping of one of his children, to show hereby his love unto their father; but no sooner was he overthrown, and Jehu proclaimed King, but they presently adore this rising sun, and at his commandment, of guardians to their masters children, they become butchers, and send their heads to Jehu for a present. So everyone in outward show will be the friend of him who aboundeth with worldly wealth; and as the Wise man saith, riches gather many friends: but who among this multitude are friends to the rich, and who to riches, it cannot be discerned, till poverty as a fan sever them, parting the chaff of flattery, from the good grain of true fidelity. For many who think it a thralldom to be linked in love, with such as being destitute of all good parts, are void of all desert; yet are well contented to continue bound and fettered still, because their chains of bondage are of gold; but no sooner do their riches fail, but presently they fail with them, and plainly show that all this while they were not friends to their persons, but to their own profit. And as flies forsake the kitching being swept and cleansed, and wasps the honey pot when it is empty and clean washed, about which they swarmed in great multitudes, whilst being full they might suck from it any sweetness: so these false friends haunt and flock unto the houses of the rich, whilst their store lasteth; but if by any casualty they be stripped of their wealth, presently their friendship faileth when the cause thereof is taken away. Foolish therefore is their conceit, who being rich think all friends that fawn upon them; or who imagine that they can buy love with gifts & benefits, which is only purchased with mutual love, virtue, good parts, and well-deserving; without which, great gifts are to the receivers in this respect esteemed injuries, because they bind them to such, unto whom they hate to be beholding. To which purpose one saith, that true friendship is not venal, and of a slavish nature; but full of beauty, free and li •• rall: for it is a virtue, and not a gainful and illiberal contract, which is not procured and bought with money, but with love; not with offering great prizes for it, but by mutual contending who shall exceed one another in love and kindness: in which regard the friendship between the poor is more faithful commonly then that which is between the rich; who oftentimes want crew friends, when the poor abound with them. Neither can that be esteemed true friendship which is mingled and corrupted with false flattery: but such is the ordinary friendship towards the rich, who are flattered and soothed in all their sayings in hope of gain; whereas no man cunningly fawneth upon the poorer sort, where no profit is expected; but that friendship which is professed towards them is simple, true, and without all diffimulation. The like also may be said of voluptuous pleasures, with which when a man aboundeth, he can hardly know a true friend, from a wanton play-fellow, or one who keepeth him company for love of his person, from another who is tied for a time in the bond of delight, and familiarly resorteth unto him, because they communicate together in the same pleasures, sports, and recreations. For how many are there who are friends only for good fellowship, & are tied to one another (as we say) by the teeth, spending their time in their mutual feasting, drinking, banqueting, and belly chea •• ; who part friendship when they part neighbor-hood, and continue no longer in their love and league, then they have opportunity to entertain one another with these voluptuous pleasures? how many are there who are friends whilst they take delight in the same sports and pastimes, and may game and renel mutually together, who often become strangers, and sometimes enemies, when either they take no further delight in their pleasures and recreations, or by their distance of dwelling, cannot join together as in former times, or finally do any way cross one another in their games and sports? for because their friendship had only these grounds whereupon it was first built, and afterwards wholly rested: therefore when they sink and fail, this tottring building erected on them must needs come to ruin and be utterly overthrown.

A third spiritual evil which usually accompanieth worldly prosperity and abundance of earthly things, is, that they commonly lull men asleep in carnal security, whereby they put far from them the evil day, as though they were privileged and exempted from all God's judgments, notwithstanding that they go on in their sins, and daily provoke his wrath against them. For because they enjoy worldly prosperity, and abound in all earthly blessings, therefore they presume that they are highly in God's love and favor, and that he liketh and approveth them in all their courses, because he so multiplieth his benefits, and giveth unto them such liberal wages, as they imagine, for their well deserving. And so these temporary and outward gifts, through the just judgment of God, and their gross abuse of his bounteous mercy, do become unto them gifts of justice and wrath, rather then of mercy and love; and like unto Iaels milk bring them into such a deep slumber, or rather dead sleep of carnal security, that they never awake, but are mortally wounded, and made an easy prey to their spiritual enemies, who do pursue them for their lives. Thus David saith, that because the wicked man's ways did always prosper, therefore God's judgments were high above his sight, and he at defiance with all his enemies; saying in his heart, I shall never be moved, nor be in danger. So the rulers of Judah having the world at will, and carrying all things according to their own pleasure, are said in the security of their hearts, to have made a covenant with death, and an agreement with hell: promising unto themselves, that though a scourge should run over and pass through, it should not come near them, because they had made falsehood their refuge, and hid themselves under vanity. Thus also the same Prophet bringeth in the epicures encouraging one another in their security: Come, I will bring wine, and we will fill our selves with strong drink, and tomorrow shall be as this day, and much more abundant. And so the Prophet Amos telleth the people, that by their prospirity they were brought into security, with which when they were possessed they utterly neglected the threatenings of God's judgments. For having said, that they had put far away the evil day, and approached to the seat of iniquity; he presently inferreth this as the cause thereof, that they did lie upon beds of iuorie, and stretch themselves upon their beds, and did eat the lambes of the flock, and the calves out of the stall; that they did sing to the sound of the violl, and invented unto themselves instruments of music, for their carnal delight, as David did for God's service; that they did drink wine in bowles, and anoint themselves with the chief ointments, &c. Finally, our Savior Christ saith, that the people of the old world living in all prosperity and ease, did stop their ears to Noah's preaching, and put off from them all fear of God's threatened judgments, spending their times in eating and drinking, building and planting, buying and selling, marrying, and giving in marriage, unto the very day that the flood came, and drowned them all. And showeth that the like carnal security should wholly possess men at the end of the world, grounding upon this premonition an effectual exhortation. Take heed to yourselves (saith he) lest at any time your hearts be oppressed with surfeiting and drunkenness, and cares of this life, and lest that day come upon you at unawares; because it shall come on the world as a snare on the silly bird, which taketh her suddenly, whilst she securely feedeth upon the bait, and feareth no danger. The which is necessary for all men to lay it to their hearts, seeing not only carnal worldlings, but also God's faithful servants are apt to be lulled asleep with these pleasing songs of plenty and prosperity, as we may see in the example of David, who said in his prosperity he should never be moved, because God of his goodness had made his hill so strong. So the son of Sirach giveth warning that in the time of plenty we be not overtaken with security. Say not (saith he) I have enough and possess many things, and what evil can come to me hereafter? but in thy good estate remember adversity, and in adversity forget not prosperity. And not without good cause, seeing through our heedless negligence, we are above all other perils likely to be catched in this trap. In regard whereof one truly saith, that felicity is more to be feared then misery, because this out of tribulation bringeth forth good fruit; but worldly happiness corrupteth the mind with perverse security, and maketh way for the devils temptations. Besides which danger this carnal security bred in us by flourishing prosperity, as a bad daughter of a good mother, doth as much as anything expose us to God's heavy judgments, which most suddenly surprise all those who never suspect them, but carelessly contemn them; as we may plainly see, if we will but examine the fore-alleged examples. And this also the Wise man teacheth us: for neither (saith he) doth man know his time; but as the fishes which are taken in an evil net, and as the birds that are caught in the snare: so are the children of men snared in the evil time, when it falleth upon them suddenly. From which fearful plagues if we would be exempted, we must take heed that this worldly prosperity do not rock us asleep in the cradle of security, and that with greater watchfulness, because we are easily brought into this deep sleep, when we have once drunk deeply of these sweet potions.

The fourth spiritual evil which usually accompanieth worldly prosperity, and abundance of earthly things, is, impenitence and hardness of heart; for as men in their carnal security, put from them the evil day, so together with it the day of their repentance, and conversion unto God. And howsoever it be not altogether impossible for those who flourish in worldly prosperity, to repent of their sins; yet it is a work of exceeding great difficulty, and quite against nature, that worldly joy and godly sorrow should dwell together. The which will plainly appear if we do but make use of our daily experience, and consider men's common and continual practice. For howsoever when their sweet sins have an after taste of bitter punishment, they may by sense of pain be moved to dislike and loath them; yet when they prosper in their wickedness, and do not only take pleasure in the sin it self, which is most delightful to their carnal appetite, but also find the fruits thereof alike sweet and pleasant, growing great by their ambition, waxing rich by their fraud and oppression, and enjoying their health the better by the use of worldly delights; then are they encouraged to go on in their wicked courses, and inseparablie wedded unto their sin, being not only tied unto it with y ^e strong cord of their corruption, but also in the most infringeable bond of benefit, which they have neither will nor power to break. In which respect there cannot be a more fearful judgment of God upon sinful man, then when sin having gone before, he suffereth prosperity to follow after, not only because having (as they take it) their wickedness richly rewarded, they are ready to think (as the Psalmist speaketh) that God is like unto them; or at least that he can be content to wink at their wicked courses, and is not displeased with their sins; but also because thriving in their vices and evil ways, they are ready to attribute this prosperity unto their wickedness, as though it were the cause thereof: as we may see in the example of the Jews, who imagined that all their plenty and prosperity was the fruit of their idolatry, because they left the Lord, and worshipped the queen of heaven. The which maketh them so to love their sins, that it is a matter of great difficulty to persuade them so much as to have an hard conceit of them, much more to be willing to leave and forsake them, seeing they have by them no small advantage, as D • metrius affirmed. Yea rather they rejoice & boast themselves in their wicked courses, glorying that they have such means for the achieving of their desires; and may sooner be persuaded to give thousands of rams, and whole rivers of oil, yea their first borne which is most deer unto them, then to leave and forsake their chief darling, the sin of their foul, as the Prophet speaketh. Again, this worldly prosperity puffing men up with pride, doth make them to swell with disdain, that any man should so much as tell them of their sins, or admonish them of their evil ways; and how far are they from amendment, who cannot endure to hear that the y • re sick? Or if they in the public ministry hear God's judgments threatened, and enforced as arguments to move them to repentance, they either hear the sound only, having their hearts carried away with worldly distractiōs, or give no more credit unto them, thē if they heard an old wives tale, because they have had no experience of God's displeasure, but have prospered in their wickedness. And this reason of worldlings impenitence the Wise man rendereth; because (saith he) sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. An example whereof we have in the people of Israel, who being called by God in the time of their prosperity, to weeping and mourning, and to baldness and girding with sackcloth, did spend their time in joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine, eating and drinking, because on the morrow they should die. The which was a sin so odious in God's sight, that he protesteth it should never be purged from thē to the very death. Yea when by God's messengers they are called to repentance, they do dot only turn away their ear, and harden their hearts, giving no credit to their admonitions and threatenings; but they also are ready to deride and scorn them for their labors, as the Scribes and Pharisees did our Savior Christ when he sought to reform them of their covetousness. Finally, if their consciences be convinced of sin in the ministry of the word; or if in the midst of their prosperity, they have some rubs of affliction cast in their way, and so coming to the knowledge that they are spiritually diseased, they are troubled and afflicted in their minds, and have some motions to repentance, and some desire to be cured of their sicknesses and sores; yet they are presently again carried away with the world, and hindered from going unto the physician of souls, by unfeigned repentance and amendment; but in the pride and security of their hearts, wholly trust to their own remedies, seeking to put off these qualms of conscience, by frequenting of merry company, hearing delightful music, eating and drinking with their boone-companions, and following their sports and recreations; whereby the desperateness of their estate appeareth, in that they have no other means to give them ease, but by applying one disease for the cure of another, and by making a medicine of a maledie. And thus it appeareth that the more men flourish in prosperity, the further they are from true repentance; and that when being wedded unto their sins, they have also received the dowry of earthly abundance, there can nothing but death divorce and separate them; because as they love their vices and corruptions, so they hate and scorn all means, whereby they may be cured. Which if it be not clear enough by the reasons before alleged, let men but look into the courts of Princes, and such places as most abound in all prosperity, where sin is graced, and the means of repentance despised, so as they will not hear God's judgments against wickedness at all, that they may lay them to heart, and be reformed; or if they be present when they are denounced, cannot hear them without disdain or skorning; and so may they easily be confirmed in this truth by their own experience.

The fifth spiritual evil which prosperity, and abundance of earthly things immoderately loved and desired bringeth, is, that they take away from us all true love of our selves: for they make those, who are besotted on them, voluntarily to lose the liberty of God's servants, and to enthrall themselves in the miserable bondage of sin and Satan; to neglect the wages of everlasting happiness, and to choose rather death and condemnation, which is the wages of sin, to deprive themselves of the fruition of their eternal inheritance in God's Kingdom, and to cast body and soul desperatelie into hell, by willful running in any wicked course, which may gain unto them the momentary possession of these earthly vanities, honor, riches, or voluptuous pleasures. Now what enemy could show a more notable fruit of hatred, then to entice them by alluring persuasions to seek the world, and lose their soul, to prefer earthly prosperity before heavenly glory, and the temporary fruition of these momentary trifles, before the Kingdom of God, and eternal happiness? Yea, evē in respect of this life, they take away the love of their better part, and make them, whilst they love the cabinet, to neglect the rich jewel which it containeth; whilst they dote upon the body, to show all fruits of hatred to their soul. For they are continually ready and willing to starve the soul, y ^t they may feed the body, to disroabe it of the glorious garment of righteousness, and leave it spiritually naked, and utterly destitute of all virtue and goodness, that they may pamper the flesh, and adorn this earthly carcase; to wound it with sin to eternal death, that the outward mā may flourish in worldly abundance. And yet for all this, in truth their love towards their bodies, is but false and counterfeit; for, for the present, they oftentimes weak̄ it with pampering, and kill it with cockring; or contrariwise, when they are carried with worldly love in more violent courses, they pine and consume it with watchings, cares, fears and sorrows, weary and tire it with toilsome labors; and continually hazard it to desperate dangers both by sea and land, that they may obtain these earthly things, which they love better then either body or soul. And finally, when by all this care and pains, they have gotten them into their possession, they will rather pinch both back and belly, then they will spend and diminish that, which their soul so dearly loveth. And if we respect the time to come, who can imagine that he who too much loveth the world, doth at all love either body or soul? seeing he taketh a willful course of sin for the obtaining of his earthly desires, whereby he casteth them both, as it were, headlong into hell; the one to be tormented in unquenchable flames, the other to be pursued with a heavier punishment, the fierce and implacable wrath of God. And therefore it may be truly said, that he who loveth the world hateth himself; seeing if he have any love at all, it is false and counterfeit, and he who falsely loveth, truly hateth; because the fruits thereof are no less hurtful and pernicious, then those which proceed from the cruel malice of • n enraged enemy.

The sixth evil which this great prosperity and abundance of earthly blessings bringeth, is, that they do exceedingly aggravate their sins; who abuse them in their fruition, both in the sight of God and men. For first, the Lord according to the greatness of his benefits, doth justly expect a proportionable measure of thankfulness and obedience; which when men neglect, and contrariwise abuse his gifts unto sin, and as furtherances in their wicked courses, this doth much aggravate their fault, and provokes the Lord to more heavy displeasure. Besides, the more highly they are advanced in the seat of prosperity, the more their whole carriage and behavior is observed, the more also imitated and followed by those who behold and look upon it. Whereby the sins of great men are doubled and redoubled, because they are exemplary and scandalous, drawing others, as evil presidents, to the committing of the like wickedness. In regard whereof it is truly said, that in the greatest prosperity there is least liberty; because in great personages, appearances of evil are faults, and faults crimes; seeing they ungratefully neglect the Lord, unto whom they are bound in so many and extraordinary bonds of love; and also go not the way of destruction alone, but draw on, and entice many others by their evil example to bear them company. So likewise this great and prosperous estate in the world doth make men more prone to offend in the sight of men, as it maketh them more proud, insolent, and apt to offer wrongs and injuries, when having the law in their own hands, they may do what they will without resistance; and having thus offended it doth both show and aggravate their faults: for as the rifts and leaks in a vessel are not easily discerned whilst it remaineth empty, but plainly appear when it is filled with water; so whilst a man is destitute of worldly riches and preferments, his infirmities are not much observed; but no sooner is he advanced, and (as it were) filled with these large gifts of worldly prosperity, but his corruptions and spiritual leaks are conspicuous in the sight of all men. So that if there be not in great persons a great and extraordinary reformation, they do in climbing up to these high places, and continuing still in their vices and sins, but (like Apes on the tops of houses) draw men the more readily to look upon them, and looking to behold their nakedness and filthiness. And as the greatness of the base doth make the image upon it to seem so much the less; so the greatness of men's places doth but the more extenuate their worth, and show the great disproportion, between their advancement and desert. Neither do faults alone more clearly appear in great personages, like small spots in the sairest picture, and little motes in the beams of the Sun: but being discerned, they are more sharply censured and condemned, because they are not only aggravated by the greatness of their estate; but also by the envy of those, who cannot attain to that height. Whereby it cometh to pass, that there is no theme or argument more pleasing to those that speak, nor more plausible to their hearers, then the ripping up, diuulging, censuring, and condemning of the faults of their superiors.

The seventh spiritual evil accompanying these worldly things, is, that they expose men unto all temptations, and make them willing to yield to Satan's wicked suggestions, and the worlds enticements, and to become their ready instruments for the committing of any sin, so they may have but hope to obtain any of these earthly vanities, whereupon they have set their hearts. In which respect, it may be truly said, that as the love of God is the fountain of all true obedience, so the love of the world is the chief, and almost only motive unto all sin, and consequently the only means which Satan hath to draw men from God, and to hold them in his miserable bondage and subjection. For who would renounce the service of God, and serve the devil, if it were not to receive this wages of iniquity? who in the spiritual conflict, would leave the standard of the Lord of hosts, who being omnipotent in power, is sure in the end to have the victory, and hath promised to all his soldiers no less then crowns and kingdoms; were it not that Satan allureth and hireth them to fight on his side, with the present pay of worldly riches, pleasures, and preferments? Who by sinning would hazard his soul to eternal torments, if he were not allured with these enticing baits of earthly vanities? Who would entertain sin, if it should come alone, and appear in it own ugly and monstrous shape, though now they willingly give it the best welcome, and lodge it in their hearts, because it cometh disguised, and (as it were) guilded over with this worldly beauty? Who would be at Satan's absolute command to do his will, without hope of any reward; though now they willingly hearken, when he saith, All this will I give thee if thou wilt do me service? Would we therefore know wherein Satan's power chiefly consisteth, whereby he vanquisheth such great multitudes, and reigneth and ruleth as the prince of the world in the hearts of unbelievers? Surely it is not so much in his own strength, as in these worldly aides. For his power and malice is so limited by God, that he cannot overcome by force and violence any, who have but so much as a desire to make resistance; and he is only permitted to get the victory over those, who are willing to be overcome, and to lead them alone into his servitude and subjection, whom he can persuade to acknowledge him as their lord and master. And therefore he seldom bringeth his forces against us into the open field, or attempteth to overcome us by force and violence; but he seeketh treacherouslie to betray us, by persuading us to a parley, wherein he useth these worldly vanities, as his eloquent and most prevailing orators, to allure us to leave the Lord, and to listen unto him, seeing he persuadeth us to nothing, but that which tendeth to our present profit, and which is most pleasing to our natural appetites. He will make us believe, that the sin is but small, and the reward great; and say unto us, as Bethshabe to her son, I have a small suite unto thee; deny me not. Though if we have wisdom to discern it, we shall easily perceive that our hearkening unto it, will cost us no less, then the loss of God's Kingdom. He will offer us honors, and promise that we shall be highly advanced above other men; but we must first by sin bow unto him, and do him reverence: he will promise us riches, but upon the condition that we be content to use fraud, and deceit, oppression and cruelty, for the compassing of them. He will tender unto us variety of delights; but if we will have them, we must to enjoy them, neglect the service of God, and use them immoderately and in excess. Unto which persuasions, we are too too ready to listen and yield, not simply, because Satan requireth it, but because we dote on the love of these worldly things which he offereth unto us. These then are that treble cord of vanity, whereby the devil draweth men into all iniquity; these are the stythies of this hellish Vulcan; whereupon he hammereth and forgeth his chains of temptations, wherewith he draweth men into the pit of perdition, and his mortal darts, with which he woundeth them to eternal death. These are the nails wherewith he fasteneth the hearts of carnal men to the earth, so as they can never lift them up in any heavenly meditation. These are the tempters choicest and best approved weapons, wherewith being armed, he presumed to encounter our Savior Christ, the eternal son of God: All this will I give thee, if thou wilt fall down and worship me. These are his allurements, wherewith he enticeth us to swallow the deadly hooks of sin, which are so ugly and monstrous in their own nature, that we would no more easily be persuaded to swallow them, then the fish the bare hook, if they were not covered with these alluring baits, which are so pleasing to our carnal appetites. These are the woods and bushes, wherein Satan layeth his secret ambushments, that he may suddenly assault us and overcome us at unawares, whom he could not vanquish in a pitched battle; and the bootie which he enticeth us to prey upon to our destruction. In a word, as these worldly things are the tempters chief inducements to persuade us unto sin; so are they the instruments and means of wickedness, when we are enticed to entertain these evil motions. For by the help of these, prodigals maintain their harlots, and themselves also in their riotous courses; by these the glutton and epicure uphold their proud bravery and delicious fare, and are enabled to pass their time in voluptuous and carnal delights; with these are men armed for any villainy, and are strengthened and borne out in tyranny, cruelty, and oppression. All which happeneth not out of the nature of the things themselves (as before I have shown) but through the corruption of those who having them, do abuse them, both as occasions and means, inducements unto, and helps and furtherances of their wicked courses.

But let us for the better clearing of the former point, more specially consider of those instances, honors, riches & pleasures, and show how they severally are by the malice of Satan and our corruption, provocations unto sin, and the ordinary wages of impiety and wickedness. And first for honors; who seeth not, that being immoderately loved and desired, they lay men open to entertain the temptations of the devil, and make them willing to commit any outrage and wickedness, which seemeth to promise them any glory or preferment? what fraud and dissimulation will they spare to use? whom will they not supplant? what friend will they not betray? what kinsman, brother, or father will they respect? yea whose ruin will they not plot? and whose blood will they not spill, that they may obtain their ambitious desires, and advance themselves to their affected promotions? What was the cause which moved Adam to neglect the voice of his Creator, and to hearken to the tempter, but his aspiring ambition which made him to listen unto Satan upon the first offer of honor, when he promised that they should be equal with God? What was the cause of Cain's murder, Korah's conspiracy; Abimelech his cruel slaughter of his brethren; of Absalom's unnatural rebellion against his loving father; of Balaam's desire to have cursed Israel, of Haman's bloody plot to murder all the Jews, of Nebuchadnezers idolatry, and of Herod's arrogancy, whereby he intitled himself to God's royalties? what but vain glory, & worldly honors immoderately loved and desired?

The like also may be said of worldly riches, which being ouerualued and too much affected, become of God's blessings, Satan's baits, wherewith he enticeth men to fall into temptations and snares, and into many foolish and noisome lusts, which drown men in perdition; for the desire of money is the root of all evil, as the Apostle speaketh. And hence it is that the Lord commandeth the Israelites to burn with fire the graven images and idols of the heathen, and not to covet the silver and gold that is on them, nor to take it unto them, lest they should be snared therewith. To which purpose one saith, that there is a snare in gold, birdlime in silver, entangling nets and grins in lands and lordships: and therefore, that if we too greedily cover gold, we shall be▪ strangled and choked; if we too eagerly seek silver, we shall be catched in this lime; if we couetously seize upon these large lordships, we shall be entangled and ensnared. And another exhorteth us by all means to flee the immoderate love of gold, as being a flattering traitor to our souls, the parent of sin, and the devils deputy to draw us on into all wickedness. Yea so deceitful are these snares that few escape them; and so strong they are to hold all whom they catch, that few who are once entangled in them, can ever get freedom and deliverance. And therefore the son of Sirach maketh it one of the wonders of the world, to find a man perfect in this trial: Who (saith he) hath been tried thereby, and found perfect? let him be an example of glory, &c. So that Satan, the great enemy of our salvation, hath not much ado to vanquish and lead captive unto all manner of sin, those who set their hearts upon these worldly riches, seeing to get the prey, they are ready of themselves without his instigation, to run willingly into these snares, and with all speed to prevent one another in catching of these baits, even when the hook of sin lying hid in them, is ready to choke them; striving who shall do most diligent service to the prince of darkness, when he offereth for their reward the rich wages of worldly wealth. Yea and whē they find themselves catched in these nets of perdition, by feeding on this pleasing bait, so far are they from desiring, and using the means of their deliverance, that they rejoice in their snares, and desire more and more to be entangled, as though they thought it a thralldom to be set at liberty, and the greatest freedom to be so inthralled. For who seeth not by daily experience, that covetous men, like fish about the baited hook, strive who shall catch the choking prey, not caring to be taken, so they may take it; to lose themselves, for worldly gain; and whilst they may prey on this bait of wealth, to make their souls a prey to that hellish fisher, who seeketh to catch them on the hook of perdition? Who seeth not that for the getting of wealth they are willing to omit all duties to God and man; to neglect friends and kindred, to lie, dissemble, defraud, oppress, and what not, that by spoiling others, they may increase their own stock? And as Satan now prevaileth by the help of this golden bait in catching of innumerable souls in the snares of sinhe, so hath he ever done in former times; for herewith he allured Achan to theft, Gehezie to take the untimely bribe, to God's dishonor, and his masters discredit; Ahab to murder and oppression; Ananias and Sapphira to lie unto the holy Ghost, Demas to embrace the world, and leave Christ, and Judas to betray his Lord and Master, and together with him his own soul. Even as in our own days by the same means he allureth Magistrates to receive bribes, and pervert justice; Ministers to make simoniacall contracts, and to multiply their livings, taking all the care for the fleece, and nothing for the flock; Lawyers to plead in bad causes, and to oppose the good; Officers to play the extortioners; Land-lords to use cruelty and oppression; and Citizens to rob their neighbors by fraud and deceit. And that which is most lamentable, he doth ensnare in sin with this bait of riches, not worldlings only, who make a god of gain, but even professors of religion, who are ready oftentimes to strain their consciences, and (as it were) to set them upon the rack, for the enriching of themselves with this Mammon of iniquity.

Finally, worldly pleasures immoderately loved, become temptations and snares to entangle us in sin, and those sweet potions which with their pleasing delight allure us to drink with them the deadly poison of impiety and wickedness. With this enticing bait Satan persuaded our first parents to eat the forbidden fruit, because it was beautiful to the eye: herewith he allured the sons of God to match in marriage with the daughters of men, when they saw that they were fair to look upon: with it he enticed Lot to join in neighbourhood with the wicked Sodomites, because their country was pleasant and delightful, and afterwards to commit those grievous sins of drunkenness and incest: with this bait of pleasure he drew the people of Sodom and Gomorrah to unnatural filthiness, and to fall into all manner of abominations: with it he enticed the Israelites to commit whoredom with the Midianitish women; David to adultery and murder, and Solomon to fornication both corporal and spiritual. And this is that bewitching allurement, whereby the devil so much prevaileth even in these daires, by causing men to fall in this spiritual fight into these lime pits of carnal pleasures, and so obtaining an easy victory, he leadeth them away captive into all manner of sinue, as chambering and wantonness, lust and uncleanness, surfeiting and drunkenness, and whatsoever other wickedness may further them either in the procuring, or enjoying of their carnal delights: with all which the flesh being fed and pampered, becometh a strong assistant unto Satan in assaulting the spiritual man, and in leading him captive unto sin: whereby the folly of worldlings clearly appeareth, in that they willingly nourish this secret traitor, and strengthen this enemy against themselves, taking all their care in getting, and their comfort in enjoying that, which inthralleth them in the bondage of sin, and both furthereth and increaseth their fearful condemnation: as though the wicked flesh were not a soil fertile enough to nourish and bring forth the fruits of wickedness, unless it were made more rank with this dung of worldly vanities. And thus have I shown that these earthly things, honors, riches and pleasures being immoderately loved and desired, do become the devils baits and snares to entangle us in sin to our perdition and destruction: whereby it appeareth how dangerous and desperate the state of worldlings is, who are on all sides beset with nets, which that deadly fowler Satan doth continually watch, and (as Bildad speaketh) do walk in the midst of snares, so as they cannot step forward a foot to achieve their desires, but they are in danger of catching; yea and have not only snares under their feet, but over their heads ready to fall upon them, and to catch them by the necks; for so the Psalmist saith, that God doth rain snares upon the wicked, so as they can no more avoid them, then the drops of water which come down in a stormy shower: the which their case is so much more desperate, because they are so far from shunning these nets and snares, that they willingly seek them, and willfully leap into them, not caring to entangle their souls in sin and death, so they may pray for the present upon the worlds alluring baits: like herein to the silly flies, which need no call to allure them to the honipot, nor force to thrust them in, seeing they are ready to come of their own accord, and to drown themselves, without any compulsiō of outward violence. But let us who have better hopes avoid their folly, & wean our affections from this worldly dotage, which in the end will bring destruction; for why should we be in love with these baits of vanity, seeing under them is hid the hook of sin which will mortally choke us? why should we with such care seek these snares, which being found will but entangle us, and make us Satan's prey? why should we so greedily snatch and hold these pricking thorns, which when we have them will pierce and wound us? and so eagerly catch this treble cord of vanity, a • soon as Satan doth but cast it out, that so he might draw us into hell and destruction? Let us not therefore prey greedily on the fowlers baits, that we be not catched in his snares, and seeing there is no safety or security upon the earth, which is full of grins & nets; let us follow the example of the silly bird, which mounteth aloft towards heaven, when she seeth any danger of being catched, thereby making frustrate the fowlers hopes; for as the Wise man speaketh, in vain is the net spread before all that hath wing, because it is in their power to escape by flight: and so if we will escape the manifold snares and nets which Satan and the world have laid to catch us, let not our hearts and affections be still groveling on the earth, but let us mount aloft with the wings of faith and love, and have our conversation in heaven, minding and meditating upon those surpassing joys, which are there reserved for us; and so shall we contemn these worldly things as base vanities, in comparison of that eternal and unspeakable happiness; and be freed from the danger of these snares: so as with the Psalmist we may sing to the praise of God: our sc • lt is escaped, even as a bird out of the snare of the fowler, the snare is broken and we are delivered. For there is no danger of the snare if we neglect, or but lightly esteem of the bait, neither can Satan that cunning fowler ever catch us in his nets, unless we stoop when we hear his alluring call, and greedily hunger after that prey, which he hath purposely set out, that he may prey upon us.

The last spiritual evil which these worldly things immoderately loved, do bring to those who so affect them, is, that they expose them to the heavy wrath of God, and his fearful plagues and punishments, in the day of his visitation: for when men have set their hearts and affections upon these earthly vanities which are God's due, and do rightly appertain to him alone, and are by them made the servants of sin, and slaves of Satan, ready to perpetrate and commit any wickedness, which may help forward to the obtaining of these things which they so much desire, and yet notwithstanding pass their time in security, and rejoice in the fruition of their beloved vanities, blessing themselves in their vain hopes, as though they needed no other supply of their wants, nor further help to be freed out of dangers; then the Lord being zealous of his own glory, doth cause his vengeance to wax hot against them, and pursueth them with his judgments and plagues till he have utterly destroyed them, even, when they least suspectany any danger of approaching evil: so the Lord threateneth worldly men, who took all their delight in earthly things, and in the fruition of them passed their time in impenitence and security, promising unto themselves immunity in time of danger, that he would sweep away their vain confidence, disannul their covenant with death and agreement with hell, and that when the scourge passed over, it should not over-pass them, but take them away, &c. And the Apostle describing the enemies of the cross of Christ, joineth these together, that they were such as did mind earthly things, and h • d damnation for their end. How little therefore are we beholding to the world and worldly things, seeing their friendship and love exposes us to the wrath and anger of God; and by satisfying our desires in the fruition of some small benefits, do make us (whilst we too much dote upon them) liable to God's greatest judgments, and most grievous punishments? But this will yet more plainly appear, if we further consider the special instances, and first these worldly honors when they are excessively loved and over-greedily desired, do by our wicked getting, and proud keeping them, expose us to God's wrath and vengeance, in the day of his visitation: for hard and almost impossible it is, to the corrupt nature of man to be advanced to high places and great dignities, and not to be proud of his preferment; hard it is to be magnified among the people, and not also too much to magnify a man's own worth, and to ouerweene his gifts and good parts: hard it is for a man to be great and glorious upon earth, and to keep a due remembrance of him from whom he hath received his glory and greatness. And contrariwise, through the same corruption of our nature, those who are advanced to honorable places are apt to be puffed up in pride, to forget the Lord who hath preferred them, to rob him of his glory, and to arrogate the praise of their preferments to themselves, their own policies, and good parts which is due and peculiar to God alone, by reason of which abuse they commonly make God their enemy, and inflame his wrath against them, for their sacrilegious impiety; and the more gloriously they shine before men, the more their honor is obscured in the sight of God; the more they magnify and extol themselves, the more doth he vilify and contemn them; yea he doth not only despise them in their greatest pride as abjects, but opposeth against them as enemies, and as his corriuals in that which is most dear unto him, his honor and glory; as though he should say; To me belongeth this combat against the proud, with mine own hand must mine own title be tried, and glory defended; this man encroching upon my right, challengeth me to the fight, as my special adversary and enemy, and therefore I will take mine own cause into mine own hand, and avenge me of my soes who rise up and rebel against me. Now what can befall them but confusion, shame and destruction, against whom God purposely opposeth as a sharp and severe enemy, seeing he is so powerful that none can stand before him in his anger, nor deliver himself or any other out of his hand; but strong and weak, King and people, are all alikeliable to his plagues, when he goeth his circulte of visitation, and sitteth in his assizes to judge the earth? Of which fearful vengeance executed upon proud potentates we have many examples, as in Pharaoh drowned in the red sea, in Corah and his confederates, swallowed alive by the earth, in Abimelech killed by a woman, Absalom hanged by his own hair, and Haman on his own gallows, Athaliah, Nebuchadnezzar, Herod and many others. And thus also riches being immoderately loved, do expose those who have them to God's wrath, and bring upon them his fearful judgments. So Zophar speaking of the covetous worldling, saith, that as he hath devoured substance, so he shall vomit it again; for God shall draw it out of his belly: he shall suck the gall of asps, and the vipers tongue shall sl • y him, &c. And the Prophet Isaiah denounceth a fearful woe against them, who joined house to house, and field to field, as though they would dwell alone upon the earth: and the Prophet Habakkuk likewise, Woe be unto him (saith he) that coveteth an evil covetousness to his house, that he may set his nest on high, to escape the power of evil. Thou hast consulted shame to thine own house, by destroying many people, and hast sinned against thine own soul: for the stone shall cry out of the wall, and the beam of timber shall answer it. An example of which fearful vengeance executed upon the covetous we have in Achan, who was destroyed with all his family; in Balaam, who was slain with the Midianites, for affecting the reward of iniquity. In Gehazi, who together with all his posterity were smitten with leprosy. In Tyre, who had heaped up silver as dust, and gold as the mire in the streets, whō the Lord threateneth to spoil of all her wealth, and to consume her with fire, though she were environed with the sea, and wanted no water to quench it. The like also may be said of voluptuous pleasures, which make us liable to God's wrath and vengeance, when we set our harts upon them, and take more care to please our selves, then to please God. And thus the Lord punished that delight which our first parents took in eating of the forbidden fruit, with the loss of Paradise, and that which was worse, with the loss of his favor; Noah's drunkenness with the scorn and contempt of his sons; Lots incest with a cursed posterity, the Sodomites fullness and filthiness; with fire and brimstone from heaven. And Lots wife for looking back, with a desire to enjoy those pleasures of sinful Sodom, was turned into a pillar of salt, that she might (as one saith) season us with her example, and keep us from lusting after these worldly vanities. And thus the whole tribe of Benjamin almost were utterly destroyed for not punishing the abominable uncleanness of some few among them. And even David himself lost that delight which he had taken in his unlawful lust, with the sting of conscience, apprehension of God's wrath, and by his own sons shameful abusing of his concubines in the sight of the people. Which judgments and punishments if any escape in this life (as they seldom do, because voluptuous pleasures do almost always bring their punishment with them) yet they shall most surely be overtaken with God, plagues in the life to come: according to that of the wise Preacher: Rejoice o young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes; but know that for all these things God will bring thee to judgment.

CHAP. XXXV.

Of the everlasting evils which worldly things immoderately loved, do bring to those who have them.

ANd thus have I shown the temporal evils both civil and spiritual, which do accompany these worldly things, when they are ouerualued above their worth, and immoderately affected and desired. It now followeth that we entreat briefly of those which are everlasting in the life to come. For well were it with worldlings, if the earthly things which they immoderately love, were only hurtful to their souls and bodies whilst they continue here; for then they might set their temporal gain against their temporal loss, and have their hurts counteruailed (at least in their opinion) by their profit and benefit. But this maketh their estate most miserable, in that their worldly delights and comforts; are but momentary and of short continuance; and the evils and punishments unto which they have made themselves liable, either by their wicked getting or abusing them, shall be endless and everlasting. For as the wounds of the body are soon made, and long in curing; so these sores of sin which attend upon the evil getting or keeping of earthly vanities, are made in a moment, but when they are made, they are never cured, unless in this life we apply unto them the precious balsum of Christ's blood, and wash these spiritual wounds with the tears and water of true repentance. Now these evils which they bring in respect of the life to come, are either privative or positive. The privative evil which these worldly things immoderately loved bring, is that they deprive and hinder those who set their hearts upon them, of the eternal joys of heaven. For the Psalmist, enquiring of the divine Oracle of truth: who shall ascend into the mountain of the Lord; and who shall stand in his holy place; receiveth this answer: he that hath innocent hands, and a pure heart, which hath not lift up his mind unto vanity, nor sworn deoeitfully. And the Apostle speaking of those who are effectually called to the fruition of these joys, saith, that not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world to confound the wise▪ and God hath chosen the weak things of the world, to confound the mighty things; and vile things of the world, and things which are despised hath God chosen, and things which are not, to bring to naught things that are. And in another place he telleth us, that he who soweth to the flesh, shall of his flesh reap corruption; even as contrariwise, he that soweth to the spirit, shall of the spirit reap life everlasting. So that commonly those whom the world refuseth, God chooseth, whom it disgraceth, he honoreth; and contrariwise, they whom the world magnifieth, those the Lord despiseth, whom it embraceth, those he rejecteth. And hard it is and even impossible, that our hearts should be fixed on the world, and yet our souls inherit eternal happiness, that we should have our conversation in the world as citizens of the earth, and yet hold sure our inheritance in God's kingdom. And therefore as some think, our Savior before he would give his disciples some small glimpse of that heavenly glory in his transfiguration, first withdrew them apart unto mount Thabor, separating and dividing them as it were from the world, to teach us typically this lesson, that he who will ever hope to see and enjoy eternal glory, must first draw his affections from the world, and have their conversation in heaven, seeking those things which are above, and raising his meditations into the mountain of God's holiness. To this purpose one exhorteth us to wean our affections from the love of these worldly vanities, because if our hearts be fixed unto them, they will deprive us of everlasting glory: Learn to contemn (saith he) those things whilst thou art alive, which thou canst not have after thou art dead. For it is hard, yea altogether impossible, that a man should with immoderate love enjoy these temporal good things, and those that are eternal, that he should here glut his appetite, and there have his soul satisfied with heavenly joys, and so pass from one delight to another, and appear glorious both in earth and heaven, &c. seeing the more we are delighted with earthly vanities, the more are we separated from eternal glory.

Now if we would know the reasons why both these cannot stand together, and why we cannot set our hearts upon the things of the world whilst we continue with them, and afterwards inherit heavenly happiness; they are easily rendered: for first, those who too much affect these earthly things, they too little regard, or utterly contemn that eternal glory in the life to come; if they be in love with the flesh pots of Egypt, they will never travel cheerfully towards the land of promise; if with Esau they more esteem their pottage then their patrimony, they will take no great pains to be assured of it, or sel all their title and interest which they have in it at the basest prizes; if they can be content with the prodigal son to feed on the husks of worldly vanities, among the filthy swine, so long as they can have plenty of them, they will never care to return unto their heavenly father, neither will they give all they have to buy this precious pearl of glory, if they more esteem their earthly possessions, and in comparison of them basely value those heavenly treasures. So one saith, that holy delight in heavenly happiness shunneth the heart which is prepossessed with worldly desires, neither can there be any mixture of things truly substantial, with empty vanities; of true▪ things with false; eternal with transitory, spiritual with corporal, the highest with the lowest, so as a man may at the same time savor of those things which are above, and those things which are beneath. For these worldly things have in them a bewitching quality, whereby those who affect them, are blinded that they cannot see those heavenly riches, though much greater and better, and so being out of sight, they are also out of mind, and are either quite forgotten, or utterly disregarded. And as he who loveth an harlot doth presently loath his wife, taking his whole delight in her company and wanton dalliance, and esteeming his own home a iaile or prison; so they who set their hearts upon this worldly strumpet, do presently contemn our husband Jesus Christ, and flee from our heavenly home, as if it were the place of their banishment. And this the Apostle implieth, where he saith that the outward form or beautiful appearance of this world doth seduce or mislead men out of their way, like the going fire which leads those who behold it into hedges and ditches, and so blindeth and dazleth them, that they cannot find the way to their own home. In which regard this bewitching world is fitly likened to a kind of serpent called by the Grecians 〈 in non-Latin alphabet 〉 , which when she cannot overtake the fleeing passengers, doth with her beautiful colors astonish and amaze them, so as they have no power to pass away till she have stung them; for so doth the counterfeit beauty and braueir of the world inueigle and bewitch those who behold it with ouerpartiall eyes, that they stand astonished till it have stung them with carnal concupiscence, and doting love, so as they have neither will nor power to set one foot forward towards their heavenly country. But as the Rubenites having taken a liking of the country which was first conquered, because it was fit to feed their cattle (although it were far from the Temple, where they should receive the food of their souls) and therefore to enjoy it renounced all interest in the land of promise: so these worldlings set their harts and affections upon the earth and ea • thly vanities, because they are at hand, and fit to feed their sensual and brutish appetites, preferring it before the heavenly Canaan, and temple of God's holiness, where their souls might be satisfied with those ravishing joys, and surpassing pleasures which are at God's right hand for evermore. Or if they do not hinder them from this heavenly happiness, by causing them to forget and utterly neglect it, yet at least by slacking their pace, and causing them to seek after it negligently and remissly: and whereas there is such a zeal in those who attain unto the kingdom of heaven, that as our Savior Christ saith, they strive to enter into the strait gate, and are ready to take possession of it by an holy kind of violence and force, sparing for no pains, nor staying for any danger; these men who are wedded to the world, are cold and slack in this pursuit, being altogether unwilling to take any pains, or to sustain the least brunt of any danger. Or if at any time they show a little earnestness more then ordinary, presently this zeal is quenched with these watrish and earthly vanities; and the world catching fast hold of them, maketh them to stay, and never ceaseth wrestling with them till they have the foil and overthrow. In which conflict these worldly things are unto them but as clothes to wrastlers, whereon their adversary taketh faster hold to give them a fall; and (as one saith) the world casteth upon them this dust of earthly vanities, that he may seize on them the surer, and keep them from slipping out of his unkind embracements; from which dangers they might be freed, either if they were naked & destitute of these worldly vanities, or at least if they kept them on as loose garments, which are easily pulled off; being not fare in love with them whilst they have them, and standing firmly in their patience, and well contented in their minds, when they are taken away.

Finally, as these worldly things immoderately loved, do hinder men from seeking after the heavenly joys of God's kingdom, so do they move the Lord to restrain his bountiful hand, from giving and bestowing them. For he only giveth his best gifts to those who best esteem them, and bestoweth his benefits upon them alone who do seek and sue for them, seeing those only who feel their own want, and acknowledge the incomparable worth of these rich gifts, will ever be truly thankful for them. Now who that is wise among men would bestow his greatest benefits where he is sure to receive the least thanks? Who would give gifts of value, to those who cannot value them, but prefer every base trifle above them, in their foolish estimation? Who would bestow a rich diamond on him, who more esteemeth of a painted glass; or a piece of gold on such an one as more highly valueth a shining counter? Who would make him his heir to a goodly inheritance, who preferreth before it, even in his ripest judgment, a top and scourge, or some such childish vanity? or make him lord of his lasting labors, who taketh more delight in a butterfly, or a brittle sopie bubble? And do we think the Lord less wise then man, that he should bestow those eternal treasures upon those who contemn them, preferring before them every childish trifle, and worldly vanity? will he give his chief jewels to those who do not know how to value them? and make them heirs of an eternal kingdom, who more highly esteem, and dearly love, and earnestly desire, and painfully seek these earthly trifles, which are as contemptible in their worth, as momentary and uncertain in their continuance? no no assuredly; these profane Esau's must not have the birthright and blessing, who following their carnal appetite do prefer before it a mess of pottage; these carnal Israelites who more esteem worldly bondage, then the glorious liberty of the sons of God, and the fleshpots of Egypt, more then the fruitful Canaan, shall perish in this earthly wilderness, and never enter into the holy land. These sons of Adam, who love an Apple better then their Creator, and care more for the present to please their licorous pallet, and carnal appetite, then for those joys which are unspeakable and eternal; shall never (without serious repentance) be thought fit inhabitants for the heavenly paradise. They who with the wise of Lot, look back to this Sodom of sin, which by God's determinate sentence, is destinated to fire and brimstone, delighting more in those pleasures of vanity, then in God's gracious deliverance, shall be made fearful examples of his heavy judgments, and pillars or lasting monuments, to give others warning, that they be more wise in their choice. For as our Savior Christ hath taught us; No man that putteth his hand to the plough, and looketh back, is apt and fit for the Kingdom of God, and they who will not forsake all to follow him, yea, hate father and mother, wife and children, brethren and sisters, and their own life also, when they come in comparison with the love of Christ, and his holy Father, he will never think them worthy to be his disciples, to follow him in the Kingdom of grace, and much less as coheirs to reign together with him in the Kingdom of glory.

But let us descend from the general to the special instances. And first for honors, and the vain glory of the world, what greater impediment can there be then they, to hinder any from attaining the eternal glory of God's Kingdom, when being enjoyed or desired, they are ouerualued, and too much loved and affected? For (as I have shown) they make men the ready instruments of any sin (whereby a present forfeiture is made of our heavenly inheritance) for the getting or preserving of their honor & advancement. They willingly neglect the chief privileges and perogatiues of the sons of God, and only plot and take pains in aspiring to their ambitious ends. They are apt to despise the exercises of religion, and to contemn the means of their salvation, as public prayer, and the ministry of the word, as better befitting the vulgar people, then such as they, who are so highly advanced above the common sort. Or if they hear the word, they will not regard the threatenings of God's judgments against sin, nor stoop to take upon them the yoke of Jesus Christ, submitting themselves to be guided and ruled by his ordinance, as being a thing too base, for their honor and greatness. Finally, they scorn to go in that only way, which leadeth to eternal life and happiness; but choose bywaies of their own, as though they disdained to go to heaven in vulgar company, or to be saved after a common fashion. For the Lord hath appointed, that all who desire to attain unto heavenly happiness, should take pains, in traveling the narrow and afflicted way, and in entering the low and strait gate that leadeth to life; but they refuse this difficult course, and choose the broad way of ease and liberty▪ if not licentiousness. Our Savior hath told them, that they who will find rest to their souls, must stoop to take his yoke upon them, and learn to imitate his example, who was meek and lowly in heart; whereas they think to come to the glory of his Kingdom, by that glorious way, in which ambitious pride hath set them, carrying their heads on high, and walking with stretched out necks; and that which is worse, with hearts swollen with pride, and full of vain glory, and haughty insolence. So elsewhere he teacheth them, that to such as are like unto little children belongeth the Kingdom of Heaven: and yet more plainly, that except those who are high minded and ambitious be converted, and become as little children (namely, in meekness and humility) they shall never enter into the Kingdom of beauen; and contrariwise▪ whosoever shall humble himself as a little child, the same is the greatest in the Kingdom of Heaven. Thus also he saith, that he who exalteth himself shall be brought low, and he that humbleth himself shall be exalted. Foolish therefore is ambition, which ever aspireth to rise, and always neglecteth the means of rising to the chief preferments; but when it mounteth to the clouds, and desireth most to touch the heavens, even then it is most dejected, one foot still holding possession of hell in the behalf of the whole body: and unhappy (as one saith) is the ambitious man, which knoweth not how to compass the greatest things, but seeketh to wax great by small trifles, and to be only little in that which is greatness, and most desirable. For whereas it is the only way to true greatness and glory, to be humble and lowly in a man's own eyes, because (as our Savior hath taught us) even Publicans and sinners shall enter sooner into God's Kingdom, then proud Pharisees, though they be never so much magnified amongst men; they labor to advance themselves unto honors, by pride and ambitious aspiring, which when they have them, are scarce worth their labor: as if when Kingdoms and true Monarchies were offered, and in dealing to those who would heartily desire and sue for them; men should utterly neglect these chief preferments, and contend one with another, who for an hour should be King in a play. But if we would avoid this folly, and not be overtaken with this worldly dotage, let us labor to attain those chief preferments, and heavenly glory, by going in that way of humility which Christ hath first traced before us: and as those, who raise the highest building, do first lay the lowest and deepest foundation, or else it will soon sink, and come to ruin; so if we mean to become such temples, as are fit for God eternally to dwell in, let us begin our building on the low foundation of humility. For though our country be high, and situate on the mountain of God's holiness, yet the way that leadeth to it, is low and humble; and therefore let us not foolishly refuse the way, if we think to come to the end of our journey, nor think to leap from the hill of pride, to the hill of glory, which is impossible, in respect of their great distance; but let us first descend into the valley of humility, that afterwards we may ascend into the mountain of glory.

Thus also riches immoderately loved are notable impediments in our spiritual journey, and a chief means, and (as it were) a heavy clog to keep us from ascending into those heavenly joys. So our Savior Christ saith unto his Disciples, Verily I say unto you, that a rich man shall hardly enter into the Kingdom of Heaven. Yea and if they trust and set their hearts upon them, he affirmeth, that it is easier for a camel to go through the eye of an needle, then for a rich man to enter into the Kingdom of God. And the Apostle Paul agreeing with his Lord and Master, saith, that the covetous person which is an idolate • , hath no inheritance in the Kingdom of Christ, and of God. And this cometh to pass, first, because few of those who abound in riches, are effectually called, either because God passeth by them, and preferreth the poor before them; or because when they are called, they refuse to come, being wholly taken up in their worldly employments. Of the former, the Apostle Paul saith, that God hath not called the mighty in the world, but the weak and helpless. And more plainly the Apostle James saith, that we are not to respect the rich more then the poor (unless also they be rich in faith and good works) because God hath chosen the poor of this world, that they should be rich in faith, and heirs of the Kingdom, which he hath promised to them that love him. Whereupon an ancient concludeth, that if riches were absolutely good, God would not have made special choice of the poor to stand before him in his own family. And if sometimes he make choice of rich men, it is no wonder; for it is not, that they should still hold in their hands their great abundance, but as a wise and merciful Physician, he maketh choice of these patients, that he may purge them of their superfluities, and free them from that swelling which maketh them altogether unfit to enter into God's Kingdom. Of the other we have an example in them, who were invited to the Kings supper, who were so employed in their worldly affairs, that they had no leisure to come; whereby is signified, that they who set their hearts upon the earthly mammon, have not so much as any desire to use the means of their own salvation; but when they are by God's messengers invited and persuaded hereunto, they pretend worldly excuses, and will not hearken unto them. As therefore the ship which is too heavily laden, is in greatest hazard, and most unlikely to come safely to the desired haven; because it is in dang • r to be pursued by pirats, who are ready to sink her, and is not so fit to brook the seas, or endure a tempest, unless some of her burden be cast over bo • rd, and she lightened of her surcharging load: so these worldly rich men, who are oppressed with y ^e cares of this life, & even overburdened with superfluous riches, are in great danger never to come safely into the haven of rest, because the spiritual pirats are more eager in pursuing them, and they more unable to endure the tempest of temptations; unless they cast some of their store upon the face of the waters, as the Wise man exhorteth; and bestow their superfluity (which is unto them as a troublesome burden) in relieving the poor members of Jesus Christ. In which respect, our Savior compareth riches to the bunch on the camels back, which maketh those, who set their hearts upon them, altogether unfit to enter into the narrow and strait gate, that openeth into the joys of heaven. And as the camel hath not only a natural bunch, but also an accidental load, both which hinder him from entering into any strait passage: so these covetous worldlings have the natural bunch of carnal concupiscence, and the accidental Ioade, both of worldly riches, and of the sins which they have committed in compassing or possessing them; the one whereof they must whether they will or no lay aside in death; the other, unless they shake off their burden by true repentance, shall accompany them to judgment, and having the weight of God's wrath added unto them, shall as an intolerable load press them into hell. For as it is impossible for a man overburdened to climb to the top of a steep mountain, unless he lay his load aside, or have some assistants to carry it with him: so is it much more impossible, being loaded with riches, and that guilt and sin which usually accompanieth them, to ascend into the high mountain of God's holiness, unless we lay aside our burden, or commit it to the poor, as our porters to carry it with us; making with Zacchaeus restitution, to those whom we have wronged, and imparting of that which remaineth a liberal share to charitable uses. In which respect (as one observeth) riches in the Latin tongue are fitly called impediments, or incumbrances, because nothing more then they usually hindereth men from going on in the way of grace, nor from attaining unto the goal of glory, they being commonly to men like burdens to those that run a race, which keep them from making any speed, and tire them before they can come to the end. And as those who have shoes far too wide for their feet, or garments, which being far too side, traile on the ground, are altogether unfit to travel a long journey; so those who have superfluous riches, and much more then is fit for their place and calling, are as much hindered in their journey, which should bring them unto heaven. In regard of which impossibility, for those which have set their hearts upon riches, to attain unto eternal happiness, our Savior Christ pronounceth that fearful woe against them; Woe be unto you that are rich, for ye have received your consolation. For in truth what greater misery can befall a man, then to gain gold and lose his God? to have great possessions on earth, by making forfeiture of his heavenly patrimony? to abound with these temporary treasures, which are subject to so many casualties, and sure to be taken away by death, by making sale of those everlasting riches and unspeakable joys, which Christ, by his precious bloodshed hath purchased for us? And therefore let us, as our Savior exhorteth us, make us friends of the riches of iniquity, that when we shall want, we may be received into everlasting habitations. Let us like wise merchants failing in this worldly sea, cast our goods upon the face of the waters, being endangered in these boisterous tempests, that so we may save our own lives, and arrive safe at the haven of happiness, lest the curse of Simon Magus do light upon us, thy money perish with thee. Especially confidering, that whereas that doth perish which they castaway, ours thus bestowed on charitable uses, shall be restored when we come to our iourneies end an hundred fold, as our Savior hath promised. Let us lay aside our golden fetters, and dear-bought clogs, seeing we are to run the spiritual race for the crown of glory; and not so much consider their costly prizes, and worldly value, as how much they hinder us in ascending into our heavenly country: and let us not entangle our selves with this lime of superfluity, but only have so much use of these earthly things, as is requisite for our present necessities. Let us cast away these superfluous burdens, which being kept, may make us castawaies, and do that for the fear of God, which wise Merchants do for fear of the sea, and be as ready to leave our unprofitable load of riches for the safeguard of our souls, as they are for the preserving of their momentary lives. And let us not go stooping and groaning under this unsupportable weight, and be hindered thereby from finishing with joy our journey unto our own country; seeing we may have the poor to help us, and case us of our load. For if we cannot, being overburdened, travel far on even ground; how much more unable shall we be to mount up therewith unto the hie mountain of God's holiness? If we cannot run an earthly race, being hindered with such clogs; how much less shall we be able to run the spiritual race that leadeth to heaven, when our hearts are oppressed with this worldly weight?

Finally, voluptuous pleasures, and even those delights which be lawful in themselves, are, being immoderately loved, notable hindrances of our heavenly happiness. For they who set their hearts on the vain pleasures of the world, have no affection to the pleasures which are at God's right hand for evermore. They who take their felicity in carnal delights, neglect and contemn the everlasting joys which are reserved in God's kingdom, using all wicked and unlawful means, for the compassing of their voluptuous pleasures, though they make hereby a forfeiture of eternal glory; and carelessly, yea sometime maliciously, neglecting all means whereby they may be assured of the saluatiō of their souls, and of the fruition of those heavenly joys, because they esteem them not in comparison of their worldly delights. Or if they have any purpose of going in the way which leadeth to happiness, they are not able; for being pampered with pleasures, they are too p • rsie to travel in this wearisome pilgrimage. And if by forcible reasons and persuasions, they are moved to set forward in this journey, they are presently discouraged; for being wholly addicted to case and delight, they will never endure the strait, rough, and unpleasant way which is full of the thorns of afflictions, and briars of tribulations; but will presently with Lots wise look back to their delightful Sodom, with a desire to enjoy again these pleasures of sin, though they last but for a season. Besides, the Lord will not give this chief jewel of eternal happiness to these voluptuous wantons, nor cast this precious pearl before these filthy swine, who taking all their delight to wallow in the puddle of iniquity, will not stick contemptuously to tread it under their filthy feet. And therefore what possibility is there of their salvation, seeing they are neither willing, nor able, to seek after this eternal happiness; nor the Lord willing to give it without seeking, to such idle or skorneful sluggards as do not think it worth their pains? And thus it appeareth that these worldly things immoderately loved, are notable impediments to hinder us from the attaining of eternal life, and those everlasting joys of God's kingdom. The consideration whereof should wean our hearts from these worthless, and (through our corruption) harmful vanities, that we may the better settle them on the means, whereby we may be assured of those heavenly excellencies: and seeing when they are fastened, and as it were glued unto us with carnal love, they hinder us from attaining unto this eternal happiness; let us either hold these things with such contempt and careless respect, that we may with ease lay them aside, when we find that they hinder us in our journey towards our heavenly country: or if they offer to take faster hold, and to entangle us in the snares of sin, so as we cannot go forward in our course of godliness; let us as the Apostle exhorteth us, cast away everything that presseth down, and the sin that hangeth so fast on, and let us run with patience the race that is set before us, that so we may obtain the crown of glory: for if every man that proveth masteries abstaineth from all things which might hinder him; doing all this to obtain a corruptible crown; how much more should we follow the like practice, to obtain that glorious crown of blessedness, which is uncorruptible? And if, as our Savior Christ hath taught us, we must pluck out our right eye, and cut off our right hand and foot, if they offend us, and by causing us to fall into sin, do hinder us in that Christian course, which would bring us to eternal happiness; because it is better to enter into everlasting life halt, or maimed, or with one eye, then having two hands, two feet, and two eyes, to be cast into everlasting fire; then how much rather should we part willingly with these worldly riches, pleasures, and preferments, when by unlawful getting, or keeping them, they will cast us into hell, and forever deprive us of the joys of heaven? for better it is to enter into these never ending joys, poor, contemptible, afflicted, and full of sorrows, then having abounded in riches, glory, and carnal pleasures, to be afterwards thrown headlong into those hellish torments, and unquenchable flames.

Secondly, the more we abound with these earthly things in this life, the greater shall be our reckoning in the life to come; the greater also shall be their punishment, who are not able to yield a just account to our great Lord and Master at this last audit, if they have not by faith and repentance whilst they continued here, gotten a general acquittance for all that wherein they come short in this their reckoning. For according to the number of those talents which have been committed unto us by God, the Lord will require a proportionable increase; and the more gifts we have received from him, the more glory he expecteth from us; the greater his benefits have been which he hath bestowed on us in this world, the greater love, thankfulness, and obedience will he require at our hands. So that then it will not serve the turn, that we return unto our Lord and Master the gain of one or two talents, if we have received five, or ten; but they who have received five, must with them gain other five; and they who have received ten, must increase them to ten more, if ever they mean to hear that sweet and comfortable saying; Well done good and faithful servant, thou hast been faithful in little, I will make thee ruler over much, enter into thy masters joy. O then what a terrible day will this be to those who cannot make even their accounts, nor yield an answerable increase to their great Lord and Master, when in the presence of his Saints and Angels, he shall call them before him to give a reckoning? what a day of trembling and fear will this be to those unprofitable servants, who have hid their masters talent in a napkin, so as they cannot return it with any increase? and how much more horrible then will it be to them, who have riotously wasted, and spent their Lord's rich talents, in their wicked and worldly courses, whereby they have dishonored their master and hurt their fellow servants? For what shame and confusion of face shall they be possessed with, who have received liberal wages from the Lord, that they might be the better encouraged and enabled to do him service, when their Judge shall tell them, and their own conscience shall witness against them, that they have abused this rich bounty of God in the service of sin and Satan, and spent his rich treasures upon their own lusts? how will they then desire the hills to fall upon and cover them from their wrathful Judge, that together with thē they may hide their reckoning? what would they then give that they had employed their prosperity for the setting forth of God's glory, and had used all his gifts to the honor of the giver? and because they have failed hereof, how many worlds, if they had them, would they part with, that they might have but one day more to live, wherein they might set straight their reckonings by true repentance, and faith in Jesus Christ? But then alas it will be too late, seeing the acceptable time and day of salvation is now past, and now their tears, groans, sorrows, and lamentations, shall be beginnings and parts of their hellish punishments; which if they had been used in time, and improved to the best in this life, would, through God's gracious and free promises, and the precious merits of Jesus Christ, have procured unto them certain assurance of the pardon of all their sins, reconciliation with God, and of the eternal inheritance, and never ending joys of his heavenly kingdom.

But let us for the better clearing of this point insist in the special examples. And first for honors; the more they are multiplied upon men, the greater account they have to make at the day of judgment; for they have received honor from God, that they might return honor to him; they are by special privilege made glorious before men, that they might shine before them in an holy example, and glorify God more then others, whilst as precedents of godliness and righteousness, they draw on all their inferiors to a Christian imitation. Finally, they have been advanced by God to power and authority, that they might in his place, and as his deputies, rule their inferiors, even as the Lord himself would rule, if he were upon the earth, countenancing the good, and discouraging the evil, rewarding virtue, and punishing vice, defending the innocent, and suppressing those who are unjust and injurious, patronizing and maintaining justice, and discountenancing injustice, and sin. Of which the further off they have been from yielding any reckoning in this life, the more strait account will the Lord take of them in the life to come. And therefore if they have not only failed in all these duties, but willfully neglected them, and used all their credit and power to quite contrary purposes; as for example, if having been honored by God, they have dishonored him, contemning his service themselves, and hindering others who would have performed it; if they have skorned religion, and made but a jest of godliness; if they have made no conscience of swearing and forswearing, cursing and blaspheming; and spent all their lives in riotous and voluptuous living; if they have not only themselves thus offended God, but have made their faults scandalous, and their sins exemplary, drawing on their inferiors to the imitation of their wickedness: If being in the place of God they have ruled and governed, as the devil himself would do if he were in a human shape, discountenancing those who are good, and encouraging those who are evil, punishing virtue, and rewarding vice, defending the faulty, and supplanting the innocent, and either for favor, friends, rewards, or respect of persons, upholding injustice and oppression, and overthrowing justice and right; then shall they have a most fearful reckoning to make at the day of judgment, and wish rather that they had lived in reproach and contempt, then that having had all these honors and preferments, they should be brought to such a dreadful account. And thus they who have most abounded in riches, shall have also their reckoning hereby much increased; for the Lord hath bestowed upon men these talents, not that they should keep▪ them hid in a napkin, but that they should put them out to profit and advantage; as when they employ them to the glory of God, in furthering the means of his worship and service, in relieving the poor members of Jesus Christ, and in performing the works of mercy and charity. And therefore in what a fearful estate shall they be at this day, who have utterly neglected these religious and Christian uses; and contrariwise have abused their riches, by either spending them upon their own lusts, in belly cheare, and bravery, or employing them as helps to hinder God's worship, and to oppress and injure the poor with all cruelty and tyranny? Finally, what a fearful reckoning have they to make, who have spent the greatest part of their lives in voluptuous pleasures, as though they had quite forgotten the end wherefore they came into the world; as in furfetting and drunkenness, chambering and wantonness, gaming and revelling, playing and sporting; not caring to take any wicked course for the compassing of their pleasures, nor making conscience of any delight, whether it be lawful or unlawful, so it may please their carnal appetite. O what reward can these men expect in this day of the Lord, when their own consciences shall tell them, that they have spent all their lives in the service of sin and Satan, and in fulfilling the lusts of their own flesh? What account will they then make to their Judge, when being demanded how they have spent their precious time, their strength, and wealth, which in plentiful manner they had received at the hands of God, they shall be able to make no other answer, but that they have consumed them all in voluptuous vanities, and utterly neglected the service of their Creator and continual preserver; spending all their days either in idleness, or luxuriousnes, and wantonness, which they should have bestowed in glorifying God, and in getting assurance of their own salvation; wasting their strength in obeying their fleshly lusts, which should have been employed in doing service to their Maker and Redeemer; and bestowing all their riches in superfluous delights, suffering the poor to starve for want of bread to feed them, and of clothes to cover their nakedness.

Lastly, as the abundance of these worldly things, abused through immoderate love, increaseth the reckoning of those who have had them, so do they also increase their punishments and hellish condemnation, when as they are altogether unable to set straight their reckoning, being called to give their account before their Judge. For it is just with God, that those who in this life have abused the greatest prosperity, should in the life to come endure the greatest misery: that they who are most deeply indebted to God's bounty for his benefits, should have the straitest imprisonment, when having riotously and unthankfully spent the Lord's talents, they have nothing to pay: that they who have most dishonored God in his own gifts, should proportionablie receive the greatest measure of punishment: and finally, that they who having received the most liberal wages have performed worst service, should be beaten with most stripes. So that at this day the abundance of these worldly things shall be but as it were the greater pile of wood, which being set on fire with the flame of God's burning wrath, shall eternally consume them who have thus unthankfully abused them; and their burning concupiscence after these earthly vanities, shall but increase the furious heat of those hellish flames, which shall torment them with tortures that are intolerable, and yet endless and everlasting. So the greater honors men have had in earth, the greater then shall be their shame and confusion, ignominy and reproach, if they have abused them to the dishonor of God, and oppression of his servants; for the mighty shall be mightily tormented: And he who is Lord over all will spare no person, neither shall he fear any greatness, for he hath made the small and great, and careth for all alike; but for the mighty abideth the sorer trial. To which purpose one saith, that the higher a wicked man living in his sins is exalted, the more fearfully shall he be overwhelmed with grievous punishmen • ; for when that which advanced him is vanished, that remaineth which is punished. He who is without desert honored in the way, shall be damned in the end of his journey; and he who cometh to destruction by the prosperity of this present life, passeth as it were by sweet meadowes, into the dungeon of darkness, or place of execution. Thus also those who have abounded with abused riches, shall in the world to come exceed in punishment; and therefore our Savior pronounceth a woe against them, because already in this world they had received all their consolation: and the Apostle prophesying of this future misery, saith; Go to you rich men; weep and howl, for your miseries that shall come upon you: your riches are corrupt, and your garments are motheaten: your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire: you have heaped up treasure for the last days. Behold the hire of the laborers which have reaped your fields (which is of you kept back by fraud) crieth, and the cries of them which have reaped, are entered into the ears of the Lord of hosts: ye have lived in pleasure on the earth and in wantonness, ye have nourished your hearts as in a day of slaughter. So that the greater riches, the greater torments, if either they have been unjustly gotten, or ill kept; in which respect well may they be called thorns, which not only in this life prick those that hold them, wound them with temptations, and pierce them thorough with many sorrows; but also in the life to come serve as thorns to kindle the fire of hell, and to make it burn with greater heat and fury. Which that we may prevent, let us follow the counsel of the Son of Sirach; Lose (saith he) or forgo thy money, for thy brothers and neighbors sake, and let it not rust under a stone to thy destruction. Finally, those who have spent their lives in unlawful pleasures, or have abused those which are lawful, through through their immoderation and excess, either in their delights, or in their love, shall have their sorrows and torments the more increased at the day of God's appearing to judge the quick and dead. In which respect our Savior pronounceth a fearful woe against voluptuous worldlings; Woe be unto you (saith he) that are full, for ye shall hunger; woe be unto you that now laugh; for ye shall wail and weep. So the Apostle Peter saith, that they shall receive the wages of unrighteousness, which count it pleasure to live deliciously for a season. And the Apostle James assigneth this as one reason, why the wealthy in the world had cause to weep and howl, in regard of themiseries that should come upon them, because they had lived in pleasure on the earth, and in wantonness. To which purpose one saith, that look how many carnal and unlawful delights worldlings have had in this life, and so many grievous punishments they shall endure when God shall take deserved vengeance on them in the life to come; for thence are we punished, whence we are wickedly delighted; and whereas the pleasure passeth as being momentary, the sin and punishment remain, as being everlasting. An example whereof we have in the rich Glutton, unto whom Abraham saith, that because in his life he had received his pleasures, being clothed in purple and fine l • nnen, and faring deliciously ever day, therefore he was now tormented in hell torments, and having sinned in surfeiting and gluttony to please his pallet, and carnal appetite, he could not now obtain so much as a drop of water to cool his tongue. So likewise in the whore of Babylon; upon whom the Lord passeth this dreadful sentence, that in as much as she glorified her self, and lived in pleasure, she should proportionablie have so much torment and sorrow given unto her. By which examples let us take warning, carefully avoiding these sweet poisons, which though they be long before they work, yet shall be most deadly in operation; let us not thirst after this pleasing milk, though it be offered unto us in a lordly dish; seeing in the end it will bring us into that deep sleep of eternal death: and finally let us stop our ears against the bewitching tunes of these sweet singing Sirens, which will make us run our selves on the rocks of destruction, and to be swallowed up in a sea of misery and perdition which is endless and intolerable.

Finally, seeing these worldly things immoderately loved, and ouerualued above their worth, do not only in this life bring upon us so many and great evils, but also in the life to come deprive us of our heavenly joys, increase the bills of our accounts at the day of judgment, and plunge us into eternal death and condemnation; let us as we tender the salvation of our souls, or fear that dreadful reckoning at the day of judgment, or would avoid those hellish and everlasting torments, • eane out hearts and affections from the immoderate love of the world and worldly vanities; for what will it profit us to guine the whole world, and lose our own souls? What will it avail us that we have been honorable upon earth, and advanced to the chief places and preferments, when as all these momentary vanities being passed as a shadow, we find our selves inglorious in God's sight, deprived of the glory of his kingdom, and covered with endless shame & disgrace? what joy shall we the take to remember, that all men have crept & crouched unto us, when as we shall be disdained as vile persons, and laughed to scorn as fools, by the poorest and simplest of God's Saints, yea insulted over, and even despitefully trodden under foot by the ugly, cursed and damned spirits▪ what delight shall we take to think, that we have sat in the highest places, and have dwelt in stately palaces, and prince-like houses, when as being turned out of all, we shall be bound hand and foot, and cast into utter darkness, and into the dungeon of hell? what comfort shall we take in our heaps of gold, and great lands and lordships which we have left behind us; when as we feel by lamentable experience, that we have by this momentary riches lost the everlasting treasures of God's kingdom; and have treasured up a fearful measure of God's wrath and condemnation, which forever shall seize upon and torment us? what delight shall we take in our passed pleasures, sports, and pastimes, when as now being vanished, nothing remaineth but howling and yelling, weeping and gnashing of teeth? what pleasure shall we have to think of our full tables, and delicate drinks; when as now by most earnest entreaty, we cannot obtain so much as a drop of water to cool our thirst? what will it profit us to have for a moment enjoyed sweet gardens, pleasant orchards▪ delightful walks, and melodious music, when as now having abandoned us, we are terrified with God's wrath, and scorched in the unquenchable flames of nel? O then let us remember this in time that we may prevent it forever; and whilst the Lord giveth us space to make our free choice, let us prefer in our judgments, and seek after withal our hearts and affections, those heavenly and eternal joys, before these earthly and momentary vanities; and so wean our hearts and affections from the love of the world and worldly things, that we do not use any unlawful means for the getting or keeping them; and so hazard the loss of our glorious and everlasting inheritance, and endanger body and soul to those intolerable and never ending torments: and that the rather because after death there is no repentance, nor hope of recovery after some trial and taste of these miseries, seeing out of hell there is no redemption, nor goal-delivery out of this prison of utter darkness.

CHAP. I.

That we should not set our hearts on the world and worldly things, because we are but pilgrims and strangers on earth.

HAuing through the blessing of God and his gracious assistance, handled the first general part of this treatise; it now followeth that I proceed to the second: And that as I have formerly shown, that the world and worldly things are not much to be esteemed and affected in themselves; so I now also prove, that though in their own worth, and in respect of those who are citizens of the world they were of some value; yet not unto us who profess the name of Christ; and that in a twofold respect; first, because we are but strangers and pilgrims on earth; and secondly, because we are citizens of heaven, and heirs of far better hopes. The former may appear by the acknowledgement of the saints and servants of God from time to time. Of whom it is said generally, that they confessed that they were strangers and pilgrims on the earth. So the Apostle saith in the name of all the saints, that they had here no continuing city, but that they sought one to come. And more especially he saith of Abraham the father of the faithful, that he abode in the land of promise as • n a strange country, as one that dwelt intents with Isaac and I •• ob▪ heir • s with him of the same promise. Thus Jacob both in the behalf of himself and his ancestors calleth the days of their lives the days of their pilgrimage. And holy David in many places confesseth the same, both of himself, and his fathers also: We are (saith he) strangers before thee and soiourners like all our fathers, our days are like the shadow upon the earth, and there is no abiding. The which as it is manifest by the Scriptures, so also may it be demonstrated by evident reason; for that is to be esteemed a man's country, where his chief friends and kindred remain, where his living and substance do lie, where he is to spend the most part of his life, where he hath most contentment, and best entertainment. But the faithful have all their kindred in heaven, saving some few who are pilgrims with them on the earth; for there is not only their heavenly father, Christ Jesus their elder brother, with all their ancestors who ha • e formerly lived, but innumerable other brethren and sisters, who are together with them children to the same spiritual father; there also they have their chief treasures and patrimonies, even an inherit • nce undefiled, and that fadeth not away, as the Apostle speaketh; there they are to spend all their lives, saving a few days in which they are to finish their pilgrimage, which though they were equal to the age of Methuselah, yet were they not so much as a minute in comparison of eternity: Finally, there they have best entertainment, and most contentment, because there all tears shall be wiped away from their eyes, and there they shall have mansion houses, inheritances, crowns of glory, and fullness of joy for evermore; whereas contrariwise the world affordeth them nothing but vain and worthless trifles, uncertain possessions, and unprofitable gifts; and that with the mixture of innumerable miseries, crosses, losses, troubles, discontentments, afflictions, and malicious persecutions. The which is not to be understood of all men generally; for as for worldlings they have here their city and their paradise; but of the faithful only, who have renounced earthly pleasures, carnal lusts, and worldly concupiscence. And (as one saith) he is to be reputed a stranger upon earth, who can truly say that his conversation is in heaven, who hath his portion in the Lord, who can inwardly grieve that he liveth but too long in this place of pilgrimage and banishment, who is tired with the tediousness of this life, and is glutted & loatheth y ^e length & prolixity of his earthly habitation, it being contrary to his desire, & enforcing him often to cry out, woe be to them that dwell upon the earth; who feareth not to be dissolved, and if he be, presumeth that he shall be with Christ. He is a citizen of the saints who hath laid up his treasure in heaven. For this man departing out of this earthly Egypt, doth not desire to return again, neither doth he fear irrecoverable old age, or the very confines of death. He taketh no care for the building of new barns, for the storing up of his corn; seeing he is here to live the life of a stranger, but being only rich in fruitful virtues, he gathereth those things together, which neither old age can destroy, nor death take away.

Now this consideration that we are not in our own country, but remain for a while upon the earth as pilgrims and strangers, should serve as an effectual reason to wean our hearts from the love of the world and worldly vanities, and to place them in heaven, and on heavenly joys, which is our own country and place of residence. For, as we know, pilgrims and strangers being traveling in a far country, do not set their hearts on the things which they see by the way, because they are quickly to leave them; but their minds and meditations do wholly run upon their own country, and their hearts are fixed on those pleasures, profits and preferments, which after their journey is finished, they shall there enjoy for term of life. And therefore if we be pilgrims on earth, we must follow their practice, and not set our hearts on the world and earthly things, because we have them only in our passage, and the time which we have to enjoy them is but very short. For let him who hath enjoyed worldly prosperity the longest time look back, and he shall see, that all which is past is but a dream or shadow, and as the twinkling of an eye in respect of eternity. But all our love and longing must be placed on our heavenly inheritance, where we are forever to enjoy an eternal weight of glory, and happiness without end. We must use this world▪ not as our country, but as our way wherein we are traveling towards our heavenly home; and make account to pass through it▪ as the children of Israel promised to go through Edom, without making any stay, or having any commerce or dealing with the inhabitants, more then our present necessities will enforce upon us. For (as one saith) this life present is a pilgrimage, & he who longeth and sigheth after his own country, unto him his place of peregrination is a tedious torment, though unto others it may seem a paradise of delight. The world is unto us a dangerous sea, and our life is allotted us as a time of passage, wherein we may go forward in our voyage, and discover the port of happiness, that with joy we may enter into it: and therefore let us not desire to be always sailing, and to be still in danger, not only to be swallowed up by the surging waves of misery and affliction; but also of the spiritual pirats, who are ready to rob us of God's sanctifying graces, and to captive and enthrall us in the prison of destruction; and of splitting our souls upon the rocks of sin, being mislead in our voyage by the worlds false fires, and drawn out of the right way by his subtle temptations: but let us rather desire to arrive at the haven of rest, where we shall be free from all these dangers, and forever enjoy secure felicity. Neither must we make account that the places where we now abide, are our homes and habitations; but only our Inns and lodgings by the way, where we are not to lead our lives, but to rest for one night, and so to be gone. To which purpose one saith, that he is a Christian, who being both in his house and country, doth nevertheless acknowledge, that he is in them but as a pilgrim or stranger, and that heaven is his country, where he shall be an inhabitant forever, and not a guest for a time. For in truth everyone here is a guest and a stranger in his own house; for if he were not so, why doth he not stay in it, but after a short abode passeth away? and if any be necessarily to travel and go away, he is to be esteemed a stranger; let him not deceive himself he is a guest; whether he will or no, he is a guest. Yea, but he bequeatheth his house whē he departeth to his childrē. True, but yet as a guest, who departing leaveth his lodging to other guests; even as it is in y ^e Inn, where as one cometh, another goeth away. For thus he doth in his house and earthly habitation, seeing as his father gave place to him, so he is to give place to his sons and posterity; and as himself flitteth, so he leaveth it to them who are also still in flitting. And as we are to esteem the world our way, wherein like pilgrims we travel towards our heavenly country; so also we are to account the things of this life as necessaries for our journey, and like that provision which we find in our way when we come to our Inn; the which we cannot carry with us, but leave it where we found it.

And if we would thus esteem of the world and worldly vanities, then would we not overvalue and set our hearts upon them; but (as the Apostle speaketh) use them as though we used them not: not as places to rest in, or things wherein we take our chief repose, but as a way to travel in, and as necessaries to further us in our journey. For what wise traveler would sit still and loiter in his journey, because he is in a fa • re way, and is not rather encouraged thereby to travel cheerfully to his own home? Who would seat his heart and affections on those delights which he seeth as he passeth by? or though in his travel he may take some pleasure in them, as he goeth by them, yet who in his right wits will so dote on these things, in which he hath not an hours interest, as that he will neglect far better and permanent delights in his own country? Who useth to build when he cometh to his Inn? or takes his chief contentment in those buildings which he findeth there already, in his stately and well furnished chamber, his soft lodging, dainty fare, pleasant walks, sweet gardens, and courteous entertainment, seeing the next day he must leave them all, and come to a reckoning for the short time that he hath enjoyed them? As therefore men are wise in their generation in the things appertaining to this life, everyone making large provision where he is long to continue, and loving the place best, where he is best provided; and contrariwise contenteth himself with small store where he is to make but a short stay, and loveth lightly that which he cannot long enjoy: so let us lay up our treasures in heaven, and with our treasures our hearts also, where we are to remain forever; and not carry them about us in the way, where we shall surely be robbed; nor leave them as heir-loomes in the Inn from whence we must depart the next morning. Let us like travelers refresh our selves with the things of this life, and so again go forward on our journey, and with contented minds leave that which remaineth in the Inn. For whether we will or no, we must depart and carry nothing with us, because we have no further interest unto anything, but for the short time of our residence, and that upon hard conditions. Another traveler shall come after us and enjoy them, but neither shall he take them away, but as he hath found them there being left by us, so must he also there leave them to be found of those that follow after him. Let us use worldly things as wise pilgrims do their staves, and other necessaries convenient for their journey; so long as they help us forward in our way let us make use of them, and accordingly esteem them; but if they become troublesome hindrances, and cumbersome burdens, let us leave them behind us, or cast them away; according to the Apostles exhortation: Cast away everything that presseth down, and the sin that hangeth fast on, and let us run with patience the race which is set before us. Neither must we do this only when the things we carry are of small account, but when they are as dear and precious unto us as our right eye, hand, or foot, as our Savior hath taught us. Let us imitate the Eagle, which seldom lighteth on the earth, but when being constrained with hunger, she stoopeth to her prey; and when she hath fed, mounteth aloft again above the clouds: so let not us suffer our hearts and affections any longer to rest upon the earth, then we are compelled with our present necessity, but like the true Eaglets of Jesus Christ, let us resort thither where the dead carcase is, and being fed herewith, let us mount aloft in divine contemplation, and have our conversation in heaven, as the Apostle exhorteth us. Finally, as pilgrims and travelers when they are in their journey towards their country, cast away all impediments which might hinder and tire them in their travel: so let us who like pilgrims are traveling towards our heavenly home, avoid all incumbrances, and carefully abandon all things which might any ways hinder us from attaining to the end of our journey, and from the enjoining that eternal happiness which is reserved for God's saints in his glorious kingdom. Now there is no like impediment to hinder us in this Christian course and passage, to the love of the world and worldly vanities, as I have already shown. For they who fall in love with the place of their pilgrimage, will take neither care nor pains in traveling towards their own country; and they who set their hearts upon these earthly trifles, will by them as by Satan's baits, be led out of the way, and ensnared with sin; so as they will want all power and will to hold on the right course, but will be content for the enjoying of their love to make sale of the eternal joys of heaven, for the present satisfying of their desires; and therefore the Apostle exhorteth all who desire to finish this journey, that they would like strangers and pilgrims abstain from carnal lusts which fight against their souls. For as enemies lying in ambushment do set out booties for the adverse party to prey upon, which if they seek to seize into their hands, they are presently entrapped, discomfited, and either slain or taken captive; so if we be ruled by our carnal concupiscence, and suffer these worldly lusts of covetousness, voluptuousness, and ambition, to bear any sway in us, then no sooner can Satan set out the bootie or bait of riches, pleasures, and preferments, but we shall be thrust on with a greedy desire to prey upon them; which we shall no sooner do, but presently we shall fall into Satan's ambushment, be led captive into sin, and so being chained and fettered in his bonds, we shall be hindered from traveling, or ever attaining unto our heavenly country.

But the world is not simply a place of pilgrimage alone, where we might travel with some quietness and security to the end of our journey; but also a place of warfare, wherein we are assaulted on all sides (as it were in a strange and foreign country) and by all possible means hindered in our spiritual voyage to the holy land. And therefore, as we have little cause to seat our hearts and affections on the world, and the vanities thereof, because we can stay here but a short time, and are every day flitting from them; so much less if we consider, that this short time is full of trouble, seeing we are on every side beset with our spiritual enemies. So Jacob saith, that the days of his pilgrimage were not only few, but evil also, in respect of his manifold troubles and molestations. And Job affirmeth, that man, who is borne of woman, is but of short continuance, and full of trouble. And the Apostle telleth us, that whilst we continue here, we had need to be always in the complete armor of a Christian, because we fight not only against flesh and blood, but against principalities, powers, and worldly governors, the princes of the darkness of this world, and against spiritual wickednesses, which are in hie places. Now who would build, and set up his main hopes in the campe, or place of his warfare? who would being rich carry about him his whole substance and treasures, which will but cumber him in his fight, and put spirits and courage into his enemies, to work his overthrow, that they may prey upon him? So the Apostle saith, that no man who warreth, entangleth himself with the affairs of this life, because he would please him, that hath chosen him to be a soldier. And if any man strive for a mastery, he is not crowned, except he strive as he ought to do; and therefore, as he were justly to be esteemed a fool, who being to run a race, would take upon him a heavy burden, or being to wrestle for a prize, would put on his most costly and rich apparel, to cope with his antagonist and adversary, who being naked, and anointed with oil, is ready to slip out of his hands: so much more foolish are we, if being to wrestle, not with flesh & blood; but with principalities and powers, who are prepared and fitted with all advantages; we come in all our worldly pomp, having fast tied unto us in the bonds of carnal love, our earthly riches, pleasures and preferments, seeing we shall hereby give them means to fasten upon us, and work our overthrow: or being to run a race, for a garland of no less price, then the crown of eternal glory, do load and cumber our selves with the heavy burden of worldly cares, or when we are running to turn out of our way, and be content to sit still, that we may obtain some worldly trifle of small worth, and less continuance. And therefore let us avoid this folly and worldly dotage; and as the Apostle exhorteth us, so run that we may obtain. Let us being to wrestle with such mighty enemies, like him that proveth masteries, abstain from all things which might hinder us, to obtain a crown which is incorruptible. Let us come into the field against our spiritual enemies, not loaded and encumbered with the burden of worldly trash, tied fast unto us in the bonds of carnal love, which will but disable and betray us into the hands of these foes which seek our overthrow; but let us come armed with God's spiritual graces, and assisted with the power of his might, whereby we shall be enabled to obtain the victory; that so we may say with the Apostle, I have fought a good fight, finished my course, and have kept the faith, from hence forth is laid up for me the crown of righteousness, which the Lord, the righteous Judge shall give me at that day; seeing this is promised (as he there affirmeth) not to him alone, but to all them, who obtain the victory in this spiritual warfare; according to that gracious promise; To him that overcometh, will I grant to sit with me in my throne, even as I overcame, and sit with my father in his throne.

CHAP. II.

That we should contemn the world, and worldly vanities, in regard that we are citizens of heaven, and heirs of better hopes.

THe second reason, why we above all other should not much esteem, nor immoderately love the world, and worldly vanities, is, because that as we are pilgrims here, and therefore must necessarily leave them in our passage; so we are citizens of the new Jerusalem, the Kingdom of Heaven. So the Apostle saith, that, We having through Christ an entrance unto the Father by one spirit, are now no more strangers and forrenners, but citizens with the Saints, and of the household of God. And speaking of Abraham, the father of the faithful, he saith, that he abode in the land of promise, as in a strange country, and as one that dwelt in tents, who is always ready to remove and flit away; because he looked for a city, having a foundation, whose builder and maker is God. Neither was this peculiar to him alone, but general to all his children, who followed him in the faith; of whom it is said, That they have here no continuing city, but that they seek one to come. And the reason is apparent: for we are citizens and subjects of that kingdom, whereof Christ Jesus is Lord and King; but himself hath plainly told us, that his Kingdom is not of this world, but that he reigneth and ruleth in that Kingdom of eternal glory; and therefore whosoever are subjects unto him, they cannot be free denizens of the world, but citizens of Heaven. Unto which we might add, that as our Lord and King made but a short stay upon the earth, but keepeth his court and residence in the new Jerusalem which is above: so we his people and faithful subjects, who are also servants of his family, yea, members of his glorious body, shall make here but a momentary abode; but after we are departed hence, shall have in heaven everlasting habitations; in which respect also, as we are here strangers and pilgrims, so may we be rightly called citizens of Heaven, and as it were free but guesses of the new Jerusalem. Now what can be a more forcible argument to wean our hearts and affections from the world and worldly vanities, then to consider, that as we are here strangers, and have no abiding or resting place; so we are subjects and citizens of that glorious Kingdom, whereof the Lord himself, and his Son Christ is Ruler and chief Sovereign? For who would not contemn a flitting tent, in comparison of a goodly mansion and stately palace? Who would not set light by a poor tenemēt, which is possessed at the will and pleasure of the Landlord, in respect of a rich inheritance, and a large lordship, in which he hath assurance to him and his heirs forever? Who would be a subject of that kingdom, where the prince and sovereign is but a slave; whereas he might be an esteemed member of a great commanding monarchy? And who would prefer his pedling freedō in a country village for a few days; before his enfranchizement and privileges in the chief city of the country, which he may have forever? And yet all these similitudes are but some little shadows and dark resemblances, to express the incomparable difference between y ^e earth and heaven, the momentary trifles of this life, and those invaluable and eternal excellencies, which are reserved for the Saints in the life to come. For look how much a monarchy is to be preferred before a molehill, the brightness of the Sun, before the dim shining of a glow-worm, and the richest treasures, before the basest pebble stone; and so, and much more are those everlasting joys of heaven, to be preferred before the best things the world can brag off, though it were a long and flourishing Monarchy over all the Kingdoms of the Earth. It is true indeed, that these earthly things being near unto us, and subject to our senses, do make a flourishing show at the first sight, to those who are still conversant among them, and never knew anything better; but if in divine contemplation, our minds and meditations could mount aloft, and be but a while exercised in the view and consideration of those incomparable joys, which God hath prepared for his elect, these worldly and transitory things below would seem little and little worth: for as he who is feated on an exceeding high mountain, judgeth everything small which he seeth in a low valley; so if our minds were placed in heaven, and our hearts fixed on that divine and endless glory, we would think the greatest things on earth, as small as motes in the Sun, and as smally also to be regarded; according to the example of the Apostle Paul, who after he had been wrapped up into the third heaven, and had a sight and taste of those unspeakable joys, did in regard of them, esteem the worlds chiefest excellencies, but as dross and dung: whereas now alas these earthly things, though they be small and contemptible, do hide those superexceeding joys of God's Kingdom, from the eyes of those men, who are still poring on the earth, and are never wrapped up on hie in spiritual meditation, but lie grouelling upon the ground, spending all their thoughts upon their worldly affairs. And as a small dish being held near the eyes, hideth from our sight a great mountain; and a little hill or cloud, the whole body of the Sun, though it be far bigger then the whole earth: so these earthly trifles being placed near our sight, do so shadow and ouercloud these great and shining excellencies, that we cannot truly behold them, nor rightly judge of their greatness and value. And therefore if we would view them aright, and have some true glimpse at least of this divine glory, we must by heavenly meditation let the eyes of our soul mount above them; or else we must remove them further from us, and then they will seem small, and smally to be regarded, in comparison of the incomparable greatness and goodness of those heavenly joys, and everlasting glory.

It is no marvel if heretofore living in ignorance, we did not esteem of these divine excellencies, but preferred before them these worldly vanities, because they were subject to our senses; for there is no desire of y ^t which is not known, and the bright shūshine day is all alike to him, who is stark blind, unto the darkest night. It is no wonder if before we heard of heaven, we esteemed the world as our chiefest Paradise, and worldly things, as the heavenly joys; because every man naturally affecteth blessedness, and desireth that which is chiefly good; which when through his natural ignorance and blindness, he cannot discern, or attain unto; he is ready to place his heart and affections upon that which is best, in his own knowledge and opinion. But now after that the grace of God which bringeth salvation unto all men hath appeared, and taught us that we should deny ungodliness, and worldly lusts, and that we should live soberlie and righteously, and godly in this present world; looking for the blessed hope, and appearing of the glory of the mighty God, and of our Savior Jesus Christ; it were more then madness, if we should suffer our selves still to be transported with worldly concupiscence, and prefer the present satisfying of our carnal desires, before the eternal fruition of our heavenly joys. It is not much to be marvelled at, if children wanting wit and experience, to guide them better, do afaffect childish trifles, and foolish vanities; for as the Apostle saith, Whē I was a child, I spake as a child, I understood as a child, I thought as a child: and it is counted in them no great absurdity, if they spend their time in idle sports, and prefer an apple before a goodly lordship, and a top and scourge before their patrimony; but when they come to ripe years, it is then expected, that they put away childish things, contemn those toys which before they so much esteemed, and affect things more grave and weighty, as befitteth their age and better knowledge; because having attained unto a more solid judgment, they easily discern the vanity of these worthless trifles: and so it is not much to be regarded, if worldly men, being infants in knowledge, before Christ Jesus was preached unto them, and the riches and glory of his Kingdom manifested, did like children affect worldly vanities, and because they knew no better, took their whole delight in these trifling toys; but now having attained to more ripe knowledge, and having been made acquainted, both with the vanity, and baseness of these worthless trifles, and with the excellency and riches of God's Kingdom, they are to lay aside their childish love, no more taking their chief delight in these momentary vanities & earthly things; but rather to spend their thoughts and meditations, and employ all their labors and endeavors to assure themselves of those incomparable joys of heaven. And as the Apostle speaketh; they are now as obedient children not to fashion themselves according to the former lusts of their ignorance, but to be holy in their whole conversation, as he who hath called them is also holy: knowing that they were not redeemed with corruptible things, as silver and gold, from their former vain conversation, received by tradition of the Fathers, but with the precious blood of Christ. For as there is nothing more unseemly, or that argueth more ridiculous folly, then to see an old man dote after the vanities of youth, and with like heat of affection, following in his age those trifling and regardless toys, which he delighted in when he was a child, as riding upon a stick, building houses in the dust or sands, and such like childish exercises: and if any should so behave himself, who seeing his great stature, and small discretion, his manly personage, and childlike folly, would not judge him either out of his wits, or never in them? so much more ridiculous and foolish is the behavior of worldlings, who being old in years, remain very babes in their knowledge and affections, and after those rich treasures of God's heavenly kingdom are discovered unto them, do neglect and contemn them as heretofore, and prefer before them, both in their judgments and affections, these momentary vanities, and earthly trifles.

Whilest we remained in the estate of slaves, and were the devoted vassals of sin and Satan, our base desires did well sort and agree with our base condition; and whilst we were citizens of the world, and children of the earth, it might suit with our place and calling, to affect and desire earthly commodities, and to esteem the riches, pleasures and preferments of the place whereof we were inhabitants, at high rates: but now that God hath dignified us with most royal privileges, and made us of citizens of the world, free denisons of heaven, and of the slaves of Satan, his own children by adoption and grace, yea heirs apparent of his glorious kingdom; let us, remembering this high calling, for shame forsake our base desires, not suffering our hearts to he groveling on the earth, wallowing in carnal pleasures, and worldly delights: but raising them up according to the height of our hopes, let us aim at no less then crowns and kingdoms, and these not momentary, and of this world, seeing they are vain and of little worth; but those which are most glorious and eternal in the world to come: for if it be a base and unseemly thing, that a Princes son, for a trifling gain, should spend his time and strength in servile and slavish actions, serving hogs, and playing the skull, or running on atrands at the command of those whom he should command; how much more uncomely and abiectly base is it for us, who are (as the Apostle speaketh) the generation of God, his sons and children in Jesus Christ, yea heirs of God, and coheirs with Christ, that we should spend our precious time in seeking after contemptible vanities, and be at the service and beck of sin and Satan, for the base hire of these worldly trifles; never thinking of our spiritual preferments, and glorious privileges, but setting all to sale for the present fruition of these momentary toys? Heretofore we were (as the Apostle teacheth us) dead in trespasses and sins, and being in this condition it was suitable unto it, that we should be buried in the world, having our hearts burdened and oppressed with the cares of this life, and with the unsupportable weight of these earthly things; but now we are revived with the blood of Christ, and quickened with his death, yea by virtue of his resurrection, God hath raised us up together with him, and hath in Jesus Christ made us sit together in heavenly places, to show unto ages to come the exceeding riches of his grace: and therefore as the Apostle exhorteth us, If we be risen with Christ, let us seek those things which are above, where Christ fitteth on the right hand of God; and set our affections on things which are above, and not on things which are on the earth. For if it were a sufficient reason to move Ia • ob to neglect his stuff in the land of Canaan, because Pharaoh promised the best things of Egypt when he came into his kingdom; how much more should it be available to persuade us, unto the contempt of these worldly & worthless vanities, seeing we have the assured promise of God himself, that we shall enjoy the best things of his heavenly kingdom when we come unto him? It is observed, that therefore with the Grecians man is called 〈 in non-Latin alphabet 〉 , to put him in mind, that howsoever he dwelleth on the earth, yet he should still lift up his eyes and hearts towards heaven, that so he might be occasioned to meditate on his Creator, and on those divine joys, and eternal glory which are there reserved for him. And it is further noted, that of all the parts of man's body, the head which is the seat of the understanding, and the place wherein the soul showeth and exerciseth his chief faculties and functions, is most remote from the earth, and nearest unto heaven; by which fabrique and wise placing of these human parts, the Lord would teach us, that we should as little as may be, trouble our heads with earthly cogitations, but rather exercise them continually in spiritual and heavenly meditations: and therefore according both to our name and nature, let us not have our minds nailed to the earth, and wholly conversant in worldly things; but let us continually lift them up in divine contemplation; and as the Apostle exhorteth us, have our conversation in heaven, from whence we look for a Savior, even our Lord Jesus Christ: and for as much as they are continually over-poised with worldly cares, and necessary employments in the earth; let us daily draw them up, seeing they naturally descend like the peyses of a clock, and exercise them continually in divine and heavenly meditations, that so by their resting on the earth, our course in godliness be not hindered & stayed. Whilest we were without Christ, alients from the common-wealth of Israel, strangers from the covenants of promise, and had no hope, and were without God in the world, as the Apostle speaketh; it is no marvel if we much esteemed our earthly habitation, and made idols of worldly things, as riches, pleasures and preferments, by setting our hearts and affections wholly on them; for so is this naturally imprinted in our hearts, that there is a God; that when we are ignorant of the true divine nature and essence, rather then we will be without a deity which we may adore, we are ready to serve and worship the basest creatures: but now that in Christ Jesus we which once were for of, are made near by his blood, and are no more strangers and forrenners, but citizens with the Saints, and of the household of God; let us leave these idols to be adored by the Gentiles, who have no knowledge of the true God, nor interest in his heavenly kingdom; and let them desire things present, who have no hope to enjoy God's gracious and rich promises concerning things to come: and let it be a forcible argument (as our Savior urgeth it) to restrain us from immoderate loving or caring for the things of this life, that the Gentiles who have no better hopes, seek mainly after these trifles; but let us who have more knowledge, and better assurance, seek first the kingdom of God and his righteousness, seeing we have God's infallible promise, that these things, without our carking care, shall in some competent sufficiency be ministered unto us.

More especially, seeing we have assurance of eternal glory, and be adopted heirs of the kingdom of heaven; let us not in our judgments overvalue and esteem, nor in our affections and endeavors immoderately love and seek, the vain glory of the world, and these momentary honors and preferments; which befitteth them who have no hope of better advancement; but ill-beseemeth us who expect within a while such glory and greatness. And this argument Jeremiah useth to dissuade Baruch from looking after preferments in the world, because they were momentary and of no continuance. Behold, saith the Lord, that which I have built will I destroy, and that which I have planted, will I pluck up, even this whole land; and seekest thou great things for thyself? seek them not. And our Savior Christ by the same reason persuadeth his disciples not to aspire ambitiously after worldly superiority and sovereignty, because it better befitted earthly potentates, who had no hope of reigning in the kingdom of God: Ye know (saith he) that they which delight to bear rule among the Gentiles, have domination over them, and they that be great among them, exercise authority over them; but it shall not be so among you, &c. So seeing this world is the place of our pilgrimage, & heaven our country, where invaluable treasures are reserved for us, it is now no time to affect worldly wealth, and abundance of this earthly riches, for as the Apostle teacheth us, it becometh Saints to be so far frō embracing & practicing covetousness, that it should not be once named among them; both because their title is most tickle & uncertain to this earthly trash; & because also they have sure interest in those invaluable & eternal treasures which are reserved for thē in heavē. So that it may be fitly said to Christians, as Elisha speaketh to Gehazi; Is this a time to take money, and to receive garments, and oliues, and vineyards, and sheep, and oxen, and men servants, and maid servants? especially when the leprosy of sin accompanieth them, which excludeth us from the society of the Saints, and bringeth in the end eternal death. To this purpose one speaketh fitly: He (saith he) loveth not his money too much, who loveth God enough, &c. O therefore that we could love the Lord as he worthily deserveth, and so should we love our silver little or nothing: then would our money be only an helpful instrument in our pilgrimage, and not a provoking bait to our concupiscence, which we should use for necessity alone, and not enjoy for delight, &c. Use this world, but so as the world doth not fasten on thee; the end of thy coming into it, was not to make any stay, but to pass through it as a place of pilgrimage; thou camest in to go out again, & not to remain: thou art a traveler, & the world is thine Inn; use therefore thy money as the traveler in his Inn useth his table, cup, & bed, namely as being to leave all behind him, and not to make any stay with thē. Finally, howsoever there may be some show of reason, why ignorant worldlings should set their hearts upon worldly and carnal pleasures, because they are acquainted with no better delights; yet it is more then sottish madness, for those to dote on them, who have been enlightened with the knowledge of God's truth, or have ever had but the least taste of the heavenly joys, because they are vain and momentary, and these most excellent and eternal. And this argument the Apostle useth to wean our hearts from these voluptuous and sinful pleasures: The night (saith he) is past, and the day is at hand, let us therefore cast away the works of darkness, and let us put on the armor of light: so that we walk honestly as in the day, not in gluttony and drunkenness, neither in chambering and wantonness, nor in strife and envying. But put ye on the Lord Jesus Christ, and take no thought for the flesh, to fulfill the lusts of it.

It is true indeed that if the love of God, and the world would stand together, if we could at the same instant place our hearts and affections both upon heavenly and earthly things; if we could exceedingly love, and earnestly seek the things of this life, and after be sure to find the glory and happiness of the life to come; if we could first be citizens of the earth, and afterwards obtain the freedom and privileges of the new Jerusalem; there were some reason why we should so much esteem, and with such ardent love affect and seek after these worldly vanities. But the Scriptures have plainly taught us, that the love of the world is enmity with God, that we cannot serve God and riches, that we must forsake all, if we will be Christ's disciples; and finally, that as many as belong to his kingdom of grace, and afterward shall reign with him in his kingdom of glory, are chosen out and separated from the world: and therefore we are put to our choice, whether we will be lovers of God, or the world, citizens of the earth, or citizens of heaven, seeing both will not stand together. For as those who were citizens of Rome, lost their freedom if they became citizens of any other city; so shall we lose our freedom and privileges in the new Jerusalem, if we become citizens of the earth. To this purpose one saith, that many by greedy coveting that which belonged unto others, have lost that which appertained to themselves: these worldly things are alienated from us, and our possession is in the kingdom of heaven; and therefore let us take heed, lest by coveting that which is the right of others, we lose that which is our own. It is said of Cain, that he built the first city upon the earth, to show, that he seeketh an habitation and abiding place in this world, who is excommunicate from the communion of Saints, and banished out of our heavenly country. Whereas Abraham the father of the faithful, Isaac, and Jacob with the rest of the Patriarchs, lived in Tents, to show that like pilgrims they were still in removing to their own country, as the Apostle observeth. And therefore if we would not be like reprobate Cain, or desire to imitate these holy Patriarchs, let us not settle our affections, and fix our hearts upon the world, and worldly vanities; but only use them as necessaries for our passage, and contemn them when we find them impediments, or when they come in comparison of God's spiritual graces, or heavenly joys.

Which that we may the rather do, let us consider, that all God's saints and servants have gone before us in this holy practice, as precedents and examples: for no sooner were they made partakers of the gifts and graces of God's holy spirit, and had but some little taste of the heavenly happiness, but presently they contemned the world and the vanities thereof, they were ready to leave all and follow Christ, and even to lay down their lives, for the profession of the Gospel. It were endless to name all; some few shall suffice. The Apostle Paul professeth, that he desired to know nothing but Jesus Christ and him crucified; and saith, God forbid that he should rejoice in anything, but in the cross of our Lord Jesus Christ; whereby the world was crucified unto him, and he unto the world. Yea he accounted all things loss, and no better then dung that he might win Christ. So elsewhere he professeth, that he sought not the praise of men, neither of the Thessalonians nor any other. Thus also Abraham at God's commandment left his own country, and contemned all the profits, pleasures, and preferments which it might have yielded unto him, in comparison of the land of promise, though he dwelt there but as a stranger, and had little joy and comfort in it, but only as it was a type of the heavenly Canaan. So Moses refused to be called the son of Pharaohs daughter, and was content to abandon all the prosperity which he might have had in the land of Egypt; and chose rather to suffer adversity with the▪ people of God, then to enjoy the pleasures of sin for a season; esteeming the rebuke of Christ greater riches, then the treasures of Egypt, and that because he had respect to the recompense of the reward, as the Apostle teacheth us. Yea David himself though he had all the royalties, profits, and delights, which a kingdom could afford unto him; yet could they not allure him to fixe his heart upon them, but only he used them as necessary helps for his journey, remembering that he was but a stranger and soiourner upon the earth, and that his days were like a shadow which hath no abiding. Finally, no sooner were the disciples of the Primitive Church converted to the faith, and had some assurance of their salvation, and some little knowledge and taste of the treasures, glory, and joys, prepared for them in the kingdom of God; but presently they contemned earthly riches, and having sold their houses and lands, laid the price down at the Apostles feet, that there might be a distribution, to everyone according to his need. But above all examples, let us propound unto us our Savior Christ's, who by his contempt of the world and worldly things, hath taught us also to despise and contemn them. For being the most glorious and eternal son of God, he did not here in this world seek for honor and sovereignty, yea he refused it when it was offered, and when he perceived that the people sought after him to make him a King, he departed & hid himself in a desert place. And though he were the King of heaven & earth, yet he professeth that he came into the world not to be served but to serve, and that he did not receive honor from men. Yea in his greatest glory which he had amongst men, and when he would make some show that indeed he was a King, it is said that he came meek and lowly, sitting on an asses colt, having only some of his Disciples spare clothes under him, instead of rich and kingly furniture. So though he might have had the riches of the earth at his commandment, yet he contemned abundance, and contenting himself with necessaries only, he gave the ouerplusse to the relief of the poor. Thus we read that certain women ministered to his necessities, that he had not money in his purse to pay his tribute, but was fain to borrow it of a silly fish, whereas he might as easily have commanded the seas to have cast up her treasures and pearls, if he had regarded them. So himself saith, that the foxes had holes, and the birds of heaven nests, but the son of man had not whereon to rest his head. All which poverty he willingly undertook, that he might enrich us with heavenly treasures; as the Apostle testifieth, Ye know (saith he) the grace of our Lord Jesus Christ, that he being rich for your sakes became poor, that ye by his poverty might be made rich. The like contempt he also shown of worldly pleasures, spending his time in watching, and praying, preaching, and teaching; in wearisome journeys, and sore travel, accounting it his chief pleasure to please his heavenly Father, and even his meat and drink to do his will. Finally, in all things our Savior Christ humbled himself, setting light by worldly prosperity, in comparison of that glory which was reserved for him with his Father. Whose example we also are to imitate, as the Apostle exhorteth us: Let (saith he) the same mind be in you, that was even in Christ Jesus, who being in the form of God, thought it no robbery to be equal with God: but he made himself of no reputation, and took on him the form of a servant and was made like unto men, and was found in shape as a man. He humbled himself and became obedient unto the death, even the death of the cross; wherefore God hath also exalted him, and given him a name above every name. O why therefore should we ambitiously aspire unto honors, seeing the son of God himself was content for our sakes to be thus abased? Why should the servant desire immoderately to be advanced, when his Lord and Master was thus humbled? Why should we greedily seek after those riches which Christ Jesus the wisdom of his Father contemned; seeing if they had been absolutely good, and worth the having, he who is Lord of heaven and earth, might have abounded with them? Why should we dote upon voluptuous pleasures, seeing our Savior spent his time in painful labors, and attained unto the eternal joys of his fathers kingdom, by traveling in the unpleasant way of troubles and afflictions? In a word, why should we adore the world as our earthly idol, and set our hearts and affections upon these momentary vanities, when as all the faithful from time to time, have by the contempt of them entered into everlasting glory? Why should we dream of having a special dispensation and privilege, above all the rest of God's faithful children, and think that we may cleave and cling unto the world and worldly things with our hearts and affections, and yet nevertheless rise to be possessors of that glory, and to enjoy that heavenly inheritance, notwithstanding that all these clogs do hang upon us, and keep us down; whereas all the rest of God's children in former times have by many tribulations entered into the kingdom of heaven; and have in respect of their heart and affections (though not in regard of the possession) shaken off these cumbersome burdens, and by the contempt of worldly vanities, have entered into that heavenly happiness, and everlasting glory?