The Christian Warfare Part 2, Book 2 · Chapter 34

The Christian Warfare Part 2 · Book 2 · Chapter 34

p. 750CHAP. XXXIIII.

Of the manifold spirituall euils which worldly things bring to those that set their hearts vponupon them.

ANd thus hauehave I shewed what ciuil euils and§. Sect. 1. That worldly things choake the seed of Gods word. mischiefes vsuall accompany these worldly things, especially when they are excessiuely esteemed and immoderately loued. Now we are to treate of those spiritual euils which they bring with them, the which are either temporall, in this life, or eternall in the life to come. Concerning the former, we are to know, that if we p. 751set our hearts on these vanities, the gaine and accesse of them will not so much adde to our outward estate, as they detract from the riches of our soules; neither will the carnall good they bring, in any proportion counteruaile the spirituall harmes which attend vponupon them. For first, they choake the seed of the Word, and make it vnfruitfull, from which alone the gifts and graces of Gods Spirit spring. In which respect our Sauiour calleth riches thornes, which filling mens minds with worldly cares (as it were with so many prickles and sharpe points) do choake this seed as soone as it springeth vp; and such thornes also are honors and worldly pleasures, when mens affections are set vponupon them. For thus are they to vsus of a thornie qualitie and nature, whilest they catch and hold vsus fast in worldly imployments, so as we cannot frequent the assemblies of the Saints to heare the wordMatth. 22.Matt 22 of God, but when we are inuited to this heauenly banquet, we are readie to pretend excuses, like those who were called to the Kings supper: or else whilest being come within hearing, they make vsus with encombred Martha to neglect theLuke 10. 41. 42.Luke 10:41Luke 10:42 word, and to embrace the world; and to stop our eares against all admonitions; as the Lord complaineth of the people of the Iewes. I spake (saith he) vntounto thee when thou wast in Ierem. 22. 21.Jer 22:21prosperitie, but thou saidest I will not heare, this hath been thy manner from thy youth, that thou wouldest not obey my voice. So although the Prophet Ezechiel was an eloquent and powerfull teacher of Gods word, so that the people had no exceptions to take against him, why they should not come to heare him; yet this immoderate louelove of riches made their comming altogether vnprofitable. For so the Lord telleth him, that the people resorted vntounto him, after the accustomed manner, and did sit before him, and heare his words, but they Ezech. 33. 31.Ezek 33:31would not do them; for with their mouthes they made iests, and their heart did go after their couetousnesse. Neither do they only distract mens minds in hearing, so as they cannot attend vntounto that which is spoken, but if in a deuouter fit they hauehave receiued any profitable instruction, they presently choake it, and make it to be quite forgotten before it can be brought to any vse or practise: yea if the heart be strongly infected p. 752with the poyson of worldly couetousnes, it will make men not only to neglect, but euen to scorne those profitable admonitions which are deliuered in the ministerie of the word, for the reforming of this and other vices: as we may see in the example of the Scribes and Pharisies, who mocked and derided our Sauiour Christ, when he perswaded them toLuke 16. 14.Luke 16:14 the workes of merciemercy, and that they should not do seruice to the earthly Mammon.

And as they do choake in vsus the seed of the Word, and§. Sect. 2. That abundance of worldly things impouerish vsus in Gods spiritual graces. make it vnfruitfull; so do they consequently rob and spoile vsus of all the sanctifying gifts, and sauing graces, of Gods holy Spirit, if once we ouerualue and set our heart vponupon them: as for example, honors ambitiously affected and immoderatly loued, do keepe all sauing graces from entring into ou… hearts; or if these seeds be alreadie sowne in them, they do so nip them, that they will neuer prosper and flourish: for the grasse of Gods graces cannot grow, on the high mountaines of pride; neither will the water of Gods holy Spirit rest on the loftie hils to make them fruitfull, but descends downe into the low valleyes of humble and contrite hearts. And as a vessell cannot be filled with wholesome oyle or sweet water, but presently the ayre is driuen out and giueth place: so the hart of man cannot be filled with the precious oyntment of sanctifying grace, till the wind of vaine glorie be expelled. To which purpose one saith, that as vaine glorie is theChrysost. in Gen. 1. Hom. 5.Gen 1 cause of many euils▪ so especially of this, that it emptieth the soule of all spirituall riches, and depriueth vsus of the profit which we might take by them. As therefore the immoderate louelove of worldly honors doth swell the hearts of those that hauehave them with pride and vaine glorie; so these dropsie and corrupt humors, being once receiued, do presently coole and drowne the vitall heate of Gods Spirit, and so disable both soule and bodie in all liuely and spirituall operations, that they cannot performe the workes of godlines. So that fulnes of pride argueth emptines of grace; and where there is much vaine glorie, there certainly is little goodnes; for as addle egges flote aloft, when the other which are good sincke to the bottome; and as the emptiest vessell giues the greatest p. 753sound, and the fruitlesse eare of corne holdeth it head highest: so he is most puffed vp, and loftie in his owne conceit, who is most emptie of grace, and disfurnished of all spirituall goodnes. Thus also riches too much affected, become (asLuke 8. 14.Luke 8:14 our Sauiour Christ hath taught vsus) thornes which will let no graces grow in vsus, and come to ripenes; and therefore the Apostle Paul telleth vsus, that we must flie couetousnes, before we can follow after righteousnes, godlines, faith, louelove, patience, 1. Tim. 6. 10. 11.1 Tim 6:101 Tim 6:11and meekenes. So that it is hard to hauehave worldly gaine, and spirituall grace; to be rich in possessions, and rich in godlines;Vbi lucrum, ibi & damnum. Lucrum in area, damnum in conscientia. Tulit vestē, & perdit fidem. Acquirit pecuniā, & per dit iustitiam. August. Quid prodest plena bonis arca, inanis conscientia? &c. Augustin. de verb. Dom. Serm. 12. Cato Maior. to hauehave chests full of earthly treasures, and hearts well furnished with the sauing graces of Gods holy Spirit: for these earthly vanities intangle mens hearts with the birdlime of carnall louelove, which being admitted doth quench in vsus the louelove of God which is the fountaine of grace and true obedience. Now what (as one saith) will it profit vsus, to hauehave full coffers and emptie consciences? to hauehave goods, and not to be good? for who hath not iust cause of blushing and shame, though his house be full of goods, if he knoweth that they hauehave an euill master? The like also may be said of voluptuous pleasures; for as the heathen man could truly say, the tree of vertue cannot grow in the land of pleasures; because they who are addicted to carnall delights are made so pursie and short winded, that they cannot take the paines to ascend the hill of vertue; neither in truth hauehave they any desire; for theyCi…. 2. de finib. iudge all things by sense, and not by reason; and esteeme 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 spirituall graces to lodge and mingle with them; for example, if we set our hearts on honors, they will not admit saith to hauehave an entrance. For as our Sauiour speaketh, How can ye belieue which receiue honor one of another, Iohn 5. 44.John 5:44and seeke not the honor which commeth of God alone? And the same effect hath the immoderate louelove of riches; for as the Apostle teacheth vsus, they who lusted after money erred from the 1. Tim. 6. 10. Ambrol. Tom. 3. Serm. 2.1 Tim 6:10faith, and pierced themselues through with many sorrowes. To which purpose one saith, that if any be intangled with the snares of worldly riches, the medicine of faith cannot profit p. 754him. So also they quench in vsus the flames of Gods louelove; for1. Iohn 2. 15.1 John 2:15 if any man louelove the world, the louelove of the Father dwelleth not in him: yea this louelove of the world is emnitie with God, as the Apostle teacheth vsus. Now they who louelove not God doIames 4 4.Jas 4:4 not trust, nor hope in him; neither yet performe any other dutie, seeing louelove is the fountaine of all true obedience. And therefore we must emptie our hearts of this worldly louelove, if we would hauehave any sanctifying graces to dwell in them; we must learne to contemne these earthly vanities, before wee can esteeme, or with any desire seek after faith, affiance, hope, louelove, or any other sauing grace of Gods holy spirit; for the oile of Gods graces, and these waterish vanities wil not mixe together.

Secondly, worldly prosperitie and abundance of these§. Sect. 3. That earthly abundance doth infatuate the vnderstanding. Quem fortuna nimium fouet, stultum facit. Pe…pauci sunt quibus contingit simul, & foelices esse, & sapere. Aduersae nudāt, secundae celant. Senec. Epist. 94 earthly things, doe, when they are immoderately loued, dim the eies of the vnderstanding, euen in respect of ciuill wisdome, and make them starke blind and very fooles, in discerning spirituall things. For who seeth not, that commonlie they are most foolish, vponupon whom the world most fawneth? and that it is the lot of very few in this life to be happie and wise? For as those who are cockred by their parents, become foolish with wantonnesse; so when men grow wanton with ouermuch worldly felicity, they are so besotted with follie, that they neither know themselues, nor other men. And as those who hauehave walked in the snow, and hauehave had the bright beames of the Sunne shining in their eies, are made hereby corporally blind; so those who hauehave had these bright obiects of prosperitie alwaies in their sight, are blinded spiritually in their minds and vnderstandings; for as though these were contrary betweene themselues, and to vsus incompetible, to hauehave a great estate, and a good vnderstanding; so much better sighted we are in time of aduersitie, then in prosperitie. But as this confluence of worldly benefits makes men dimsighted in ciuill wisdome, so stark blind in the waies of God. And therefore the Psalmist ioyneth both these together,Psalm. 10. 5.Ps 10:5 worldly prosperitie, and ignorance of Gods will: his waies (saith he) alwaies prosper, and Gods iudgements are high abou… his sight. And hence it is, that the Apostle affirming that Satan p. 755blindeth the eies of worldlings, doth call him in that place, the God of the world; implying thereby, that he vseth the world, and worldly vanities, as his instruments for the smiting of them with this spirituall blindnesse. In whom (saith2. Cor. 4. 4.2 Cor 4:4 he) the God of this world hath blinded the minds, that is, of the Infidels, that the light of the glorious Gospell of Christ, which is the image of God, should not shine vntounto them. For Satan casteth this dust of worldly vanities, into the eies of carnal men, thatNaziaoz. de bominis vilitate. they may not discerne the shining beames of Gods truth; but may grope at noone day, and for want of this spirituall light to guide them, may erre out of the right way, which leadeth to glory and eternall happinesse, and goe the broad and plaine way which leadeth to destruction. In which respect, these worldly things may fitly be compared to pleasant wines, which being drunke in abundance, so intoxicate the braine, that there is for the time, no difference betweene drunkards, and fooles, or madmen: for so they who abound in all earthly prosperitie, hauehave their vnderstandings infatuated, and their senses besotted with much drinking of these golden cups, so as they hauehave no more wisdome or iudgement to discerne of spirituall things, then very fooles or franticke persons. For as mad men doe not see things as they are in truth, but as their lunasie and disease doth offer them to their deluded phantasie; so neither doe they who go a madding after worldly vanities, vnderstand and iudge of worldly and spirituall things, as they are in their owne nature, and according to their true worth and value, but are wholly led with their disease, iudging 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 hauehave set their hearts, it may clearely appeare, if wee consider their whole course and cariage. For who but fooles and mad men would lay vp their treasures there, where they hauehave no certaintie to continue one houre, and where all their predecessours hauing stored vp all their riches hauehave been robbed of them; not placing any part of them in their owne countrie, where they are to remaine p. 756as long as they liue? but thus do these blinded worldlings lay vp their treasures on earth, where they cannot stay, and where they hauehave seene by their owne experience al 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 heauenly countrie, where we shall remaine for euer. So who but fooles and mad men would exchange pure gold for shining brasse, and a faire inheritance, for some childish trifles? but thus do worldlings, who are content by wilful sinning to lose heauen for earth, true glory for false vanities, and euerlasting happinesse which shall neuer end, for base delights, and counterfait comforts which are euer ending. Who but fooles and mad men, when the fire ragingly burneth, would, to quench it, cast on more wood and oile? But thus doe worldlings, who seeke to quench the burning heate of their vnsatiable 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 accesse whereof, they are more enraged. Who but fooles and mad men, who being in their pilgrimage, and trauelling through theeuish places, would carrie all their iewels and treasures about them, which not onelyonly ouer-burthen them in their iourney, but are in continuall danger to be taken away by robbers, and also endanger their owners to their rage and crueltie? whereas they might safely send them before them, and follow after with securitie and comfort. But thus doe worldlings, who trauelling in our earthly pilgrimage, carrie all their treasures with them, as it were, openly in their hands in the middest of robbers, tyring themselues with the cariage, and hazarding their liues to be murthered for their goods; whereas they might by bils of exchange, send them safely into our heauenly countrie, in the safe custody of Gods factors, the poore members of Iesus Christ, and so in the pilgrimage of this transitorie life, trauell after them with much comfort and contentment. Who but fooles and mad men would set their hearts and affections vponupon their Inne, where they are to continue but a night, and fall to building, purchasing, and planting, as though they were there to end their p. 757daies? But thus worldlings do place al their louelove 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 to day before to morow be taken away, and leaue all behind them; to be inioyed sometimes by strangers, & somtime also by their enemies. Who but fooles and mad men would continue stil perswaded of that, which is continually and daily confuted by experience? But thus doe worldlings, who imagine that they shall liue long, and attaine vntounto old age, yea immortalitie; notwithstanding they daily see both weake and strong, young and old arrested by death, and twentie for one before they hauehave trauelled halfe their iourney; 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 giuegive no reason, nor know no end of all their actions? but thus worldlings liue to old age, not knowing the end wherefore they liue, nor the cause why they were sent into the world; namely, by their faithfull seruice to glorifie God in their owne saluation; and therefore they vtterly neglect this maine businesse, of which they are ignorant, and spend their whole time about worldly vanities, and in performing seruice to sinne and Satan. Who but fooles and mad men would make sale of their chief iewell, which is of infinit worth and value, for a base trifle which is vncertaine also in the possession? but thus doe worldlings, by lying, swearing, deceiuing, and oppressing, set their soules to sale, which is of infinit more worth, then theMark. 8. 36.Mark 8:36 whole world, for eueryevery small pittance of worldly vanities, and (as it were) to make themselues kings of a little molehill. Who but fooles and mad men would, because they are acting the part of a great monarch, contemne their owne Soueraigne, and proudly insult ouer their fellowes and companions, seeing within a few houres, they shall bee againe equall with the meanest? but this follie doe worldlings fall into; who being for a moment in worldly pompe and prosperitie, despise the King of Heauen and Earth, and carrie themselues proudly and disdainfully to their fellow seruants, who, when their part is acted, and the night of death approcheth, p. 758shall againe become their equals, as they were at their first entrance vponupon this worldly stage. Who but fooles and madmen would bee carefull of maintaining their credit among their …ellow malefactors, and carefully hide their faults from those who are alike guiltie; and neuer at all respect the presence of their iudge; but desperately commit all crimes and outrages before his face? but thus doe worldlings, who standing vponupon their reputation, heedfully hide their faults from men, who are alike sinfull to themselues; and neuer care to commit most outragious wickednesse in the sight of God, before whom, one day they must appeare to be acquitted or condemned. Finally, who but fooles and mad men would make delay of dispatching those things which are of greatest waight, and deferre their most important businesse to their best leisure; and presently vndertake the obtaining of eueryevery slight trifle, which onelyonly bringeth some present delight, and is of no necessarie or profitable vse? But thus carnall worldlings doe first labour after earthly vanities, which are of no value, vaine and momentanie; and deferre their repentance to the end of life, when hauing increased the heauie burthen of sinne, they shall bee much more vnable to cast it off; and neglect the assurance of their owne saluation, which should be most deare vntounto them, as a thing not worth the hauing, or which they may hauehave at pleasure; though it be the free gift of God, which hee …eldome§. Sect. 4. That honours, riches and pleasures make men blind in finding the way to heauen. bestoweth vponupon those, who hauehave so long and often refused and contemned it.

And thus it appeareth that these worldly things doe infatuate the vnderstanding and euen blinde the eyes of the soule, so as they cannot spiritually discerne the way of saluation, nor how to escape that broad way which leadeth to destruction; but as blinde men are readie to stumble against eueryevery stone, to runne their heads against the walles & trees, and to fall headlong to their destruction into eueryevery pit and ditch: so those who hauehave their soules blinded with the immoderate louelove of these earthly vanities, are readie to stumble at eueryevery stone of offence, whereby they fall into sin, and are hindred in the waies of godlinesse; and to plunge themselues p. 759headlong into those ditches and pits of vice and wickednesse, to their eternall perdition and condemnation, which Satan and the world doe dig for them; so oft as they are inticed to goe on in these desperate courses, with the alluring promises of earthly benefits; wilfully falling (as the Apostle speaketh) for the louelove of earthly abundance, into tentations and snares, and into many foolish and noisome lusts, 1. Tim. …. 9.which drowne them in perdition and destruction. And thus the immoderate louelove of honours and preferments, doe so blinde the eyes of ambitious worldlings, that they pursue with headlong haste glorie and aduancement, neuer discerning nor greatly caring whether they be in the way that leadeth to hell and destruction, or in the way that bringeth vntounto life and happinesse. It maketh them foolish in respect of spirituall wisedome, which guideth vsus to euerlasting glorie, and with proud contempt to disdaine it as childish simplicitie, esteeming them only wise who with the machiauellian policies doe attaine vntounto earthly preferments, though this wisedomIames 3. 15.Jas 3:15 be earthly, carnall, and diuellish, leading men as it were hoodwinckt into eternall death. It causeth them like foolesHos. 12. 1.Hos 12:1 or mad men, when they are hungry, to gape after the winde, and to seeke to satisfie their emptie soules with …eeding on the breath of vulgar praises; neglecting in the meane time that substantiall foode, and true nourishment of euerlasting glorie and heauenly happinesse. In respect whereof this follie of worldlings, is by the Prophet compared to the folly ofHabac. 2. 5. drunkennes, which maketh men to follow their present appetite, and to stop their cares against all reason and wellgrounded perswasions. And the Prophet Dauid compareth them to the brutish creatures, which are onelyonly guided with sense, and hauehave no vse of reason: Man (saith he) in honour, Psal. 49. …0.Ps 49vnderstandeth not, hee is like to beasts that perish. The which their brutish folly and frantick madnes, is so much the greater and more vncurable, because they think themselues wise, and all other men fooles and idiots in comparison of them. For so the Wise man affirmeth, that if a man be wise in his own Prou. 26. 12.Prov 26:12conceit, there is more hope of a foole, then of him. For as oneGreg. Moral. lib. 24. cap. 13. saith, the longer pride lodgeth in the heart, the more hardly p. 760it is discerned, and the more wee are infected with this disease, the lesse wee feele it: for as the stormie winds blowing vponupon the calme sea doe turne it vp from the very bottome,Chrysost. homil. ad pop. 43. tom. 4. and mingle together the waters with the sands; so the windie storme of ambition and vaineglorie, rushing into the heart and minde, doth ouerturne all, and put out the eyes of the soule, knowledge and vnderstanding. The like also may be said of riches, which being immoderatly loued, doe so infatuate the minde of the couetous man, that hee hath wit for nothing, but to gather wealth; and like the blinde moale he knoweth only to dig in the earth, and to hunt after his prey, and is starke blind in the waies of God, and in discerning the bright shining light of his truth. Yea when once this cloud of couetousnesse hath darkened, and as it were cast a thick foggy mist of ignorance, before the eyes of his soule, he is so blind that hee can put no difference betweene friend and foe, kinred and stranger, good and euill, right & wrong, the seruice of God, and the seruice of the diuell, but is content to make vse of all persons, and of all courses whatsoeuer, so farre foorth only as they may serue as his instruments, for the gathering or increasing of his wealth. And as those who are in the darke can put no difference betweene pretious stones and worthlesse peebles, copper and gold, the most orient colour, and a duskish russet; so they who hauehave their vnderstandings darkned with couetousnes, are ready in their blinded iudgements, to preferre the world before God, the earth before heauen, and things temporarie before things eternall, because they are subiect to their grosse senses, and may be palpably felt, and euen groped out in this night of their ignorance. In a word, according to the measure of his gaine which hee may make by any thing, such is his knowledge of it, such also is the proportion of his louelove. He knoweth and taketh acquaintance of his friends when they may profit him; but if they are like to bee his hindrance, he passeth by and cannot see them, or seeing know them. If a stranger will aduance his gaine, hee esteemeth him aboue a brother or a father; yea if an enemie will helpe to increase his riches, he shall be reputed his dearest friend. If he can make p. 761any profit by religion, he will take acquaintance of it, and no man in outward shew shall be more deuout; but if it will not stand with his worldly aduantage, he will with Demas, forsake it, and with Demetrius persecute it. Finally, nothing more then voluptuous pleasures do infatuate the vnderstanding, and blind the eyes of the soule, so as they are not able to iudge and determine any thing according to reason, but measure all things by brutish sensualitie. And as thick and darke clouds doe hide from our bodily eyes the light of theQui bibit inde furit; procul hinc discedite queis est … Cura bonae mentis: qui bibit inde furit. Ouid. 4. Fastorum. Pinguis venter non gignit tenuem sensum. Bernard. de ordin. vitae. Hieron. lib. 2. aduers. louin. sunne; so those vapours and fumes which arise into the head out of stomacks distempeted with surfetting and drunkennes, doe so intoxicate the braine, and hide the light of reason, and the illumination of Gods spirit, from the eye of the soule, that it is vtterly vnable to discerne of spirituall things, or what is fit and requisite in ciuil wisedome and discretion, but giueth it selfe wholly to be guided with voluptuousnes and carnall concupiscence. To which purpose one saith, that a fat belly seldome produceth any wittie inuention: and an other affirmeth, that hee deceiueth himselfe who thinketh that he may cram his belly with daintie meates and drinkes, and hauehave any leasure to studie wisedome. Yea euen the heathen man could teach vsus, that voluptuous pleasure, as an enemieCicer. de Senectute. vntounto reason, doth hinder wise counsell, and dazeleth the eyes of the minde, and that it can hold with vertue no acquaintance and correspondence. And hence it is that the Wise man calleth mirth madnesse; and the Grecians callEccles. 2. 2. foreign & foreign.Eccl 2:2 gluttonie the throte or belly-frenzie; because they who are subiect vntounto it, are most sottish and foolish in all their courses, measuring all things according to their sensuall appetite, and not according to the light of reason. But aboue all pleasures, lust and vncleannes doth infatuate the vnderstanding; and quite putting out the eyes of the soule, doth leade a man in a headlong course into hell and destruction: and therfore the lasciuious wanton, and filthic fornicatour, by a certaine kinde of proprietie or eminencie is called a foole, who is not lead by his owne reason, but by the direction and commandementProu. 7. 7. 22. 23Prov 7:7Prov 7:22Prov 7:23 of his harlot, following her as an oxe that goeth to the slaughter, and as a foole to the stocks for correction, till a dart p. 762strike through his liuer; and as a bird hasteth to the snare, not knowing that he is in danger.

But as the abundance of these worldly things, immoderately§. Sect. 5. That worldly abundance makes men so ignorant that ther cannot know thēselues. loued, do make men blind and ignorant in the knowledge of all things, so especially of themselues and of their friends; for they who are pampred with prosperitie, forget their humane and fraile condition, whereby they are become miserable, both in respect of sinne and punishment; and are readie in their pride and selfeloue to deifie themselues, and to imagine that they are creatures diuine and immortall. And this maketh them also to disdaine and contemne 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 farre more excellent nature and condition. And thus the ambitious man being aduanced vntounto honours and preserments, can neuer hauehave a true sight and knowledge of himselfe; partly because his owne pride and selfeloue blindeth him, so as hee can neuer make a true estimate of his owne worth, and partly because he hath a whole cloud of parasites and flatterers about him, which dazle his sight, and with ouer partiall praises extoll his good parts, and magnifie his gifts farre aboue their true value; so as he can neuer see them as they are in truth, but as these false glasses offer them to his view. VntoUnto which he is content to giuegive more credit, then either to the testimonie of his friends, or his owne sight and iudgement, because their vntruths are more pleasing and delightfull; as if deformed creatures being magnified for their beautie, should voluntarily put out their eyes, because by looking in true glasses, they should discouer this false and vndeserued commendations. And thus also riches and abundance of worldly pleasures and delights, doe puffe men vp with pride, whereby they forget their owne frailtie & mortalitie, and are apt to conceiue, that they exceed all others as much in true worth and excellencie, as they are preferred before them in riches and delights. Now what can be more miserable, then for a man to be ignorant of himselfe, and to imagine that hee is happie when hee is wretched, excellent p. 763when he is base; highly in Gods louelove, when he is deepely in his displeasure; and better then a man, when he is worse then a diuell? seeing if a man know not his humane frailtie, he will neuer seeke after spirituall perfection; if he do not see his beggerie, he will neuer labour after true riches; if he feele not his sicknes, he will neuer seeke to hauehave it cured; and if he do not discerne his worldly miserie, he will neuer hunger after heauenly happinesse.

And as this cōfluence of worldly things doth so blind the§. Sect. 6. That worldly abundāce makes men ignorant of their friends. eyes of those who hauehave them, that they do not know themselues; so much more do they make them ignorant of their Friends, bringing with them a kind of impossibilitie of discerning a true friend who loueth their person, from a flatterer, who loueth their estate; one who loueth them for their owne sake, and for their vertues and good parts, from another who loueth them for the vse which they can make of them, by communicating with them in their worldly happinesse. It is true that happie men neuer want kindred norforeign. Foelicium omnes sunt affines. Menander apud Stob. friends; but who among this multitude are friends to them, and who friends for their owne sake, that they may share with them in their wealth or honors, it can hardly bee determined till their prosperitie and they being seuered, flatterers leaue them and follow their estate, and true friends adhere still vntounto them, because their person, vertues and good parts do still remaine. For whereas he who is faithfull alwaies, delights in his friends companie, but then most officiously resorts vntounto him when his worldly prosperitie hath left him; because then especially he needs his helpe and comfort, and himselfe hath best opportunitie of approuing his friendship to be sound and substantiall in this time of triall, because according to the prouerbe, a friend in need, is a friend indeed: and that other vttered by more sanctified lips; A Prou. 17. 17.Prov 17:17friend loueth at all times, and a brother is borne for aduersitie: contrariwise, a false friend whose iron heart is drawne with the loadstone of profit or delight, lasteth in a seeming constancie as long as these last, and leaueth when these faile and are taken away. In which respect one compareth men vntountoM. Greenham. springs or fountaines of water, which are resorted vntounto by p. 764many whilest they hauehave store of water, but are neglected vtterly when they are become drie: and the holy man Iob likeneth false friends to little brookes which hauehave abundance of water, so as they ouerflow in time of winter, when there is no need of them; but are drie in the drought of summer, deceiuingIob 6. 15. 16. 17.Job 6:15Job 6:16Job 6:17 those who resort vntounto them to quench their thirst. For as eueryevery one will be allied vntounto him who may helpe to aduance his worldly estate; so it is hard for the poore to findMenander in Adelphis apud Stobaeum. a kinsman (and much more a faithfull friend) because no man is willing to acknowledge him who standeth in need, fearing lest taking acquaintance he should craue his helpe. When therefore a man liuing in worldly prosperitie is belouedNec prosperitas amicum indicat; nec aduersitas inimi cum celat. Gregor. Moral. lib. 7. Ecclesiasticus 12. 8.Sir 12:8 of many, he is very vncertaine whether they louelove himselfe, or his prosperous estate; and it is only the losse of this earthly happinesse, which can determine this doubt, as being the only touch-stone of vnfained louelove; for as prosperity doth not shew a friend, so neither doth aduersitie conceale an enemie. For how many hauehave we knowne vponupon whom almost eueryevery one hath fawned whilest the world smiled on them; who when it hath afterwards frowned, hauehave turned their fauours into scornes, and their friendship into emnitie? and being true louers of their proper obiect vponupon which they hauehave set their hearts, namely the prosperitie of the world, they leaue the persons, whom it forsaketh, and make choice of others whom it accompanieth, howsoeuer vnworthie they hauehave thought them in times past, of the least sparke of louelove or shew of friendship. Of this holy Iob iustly complaineth: My neighbours hauehave forsaken me, and my familiars hauehave forgotten me: and Dauid also in many places; I am become a stranger Iob 19. 14. Psal. 38. 11. and 69. 8. and 41. 9. Lament. 1. 2. §. Sect. 7. That honors, riches and pleasures make men vnable to discerne friends from flatterers.Job 19:14Ps 38:11Ps 69:8Ps 41:9Lam 1:2vntounto my brethren, and an aliant to my mothers sonnes: and againe, Mr familiar friend whom I trusted, which did eate of my bread, hath lifted vp the heel against me. So the Church in time of affliction maketh this lamentation, that among all her louers she hath none to comfort her, and that all her friends dealt vnfaithfully with her, and became her enemies.

And thus it is impossible for those who are aduanced vntounto honors, to discerne true friends, from false flatterers; because if many louelove their persons, there are many more that louelove p. 765their places and preferments: according to that of the Wise man, Many reuerence the face of the Prince, and eueryevery one is a Prou. 19. 6. Pauci reges … regna colunt: plures fulgor connocat aulae. Senec in Here. Oetea. 2. King. 10. 7.Prov 19:62 Kgs 10:7friend to him that giueth gifts: all which are readie to forsake them, if they be once displaced out of the throne of honor. A notable example whereof we hauehave in Ahab, who whilest he liued was honored as a King, and well was he that could hauehave the keeping of one of his children, to shew hereby his louelove vntounto their father; but no sooner was he ouerthrowne, and Iehu proclaimed King, but they presently adore this rising sunne, and at his commandement, of guardians to their masters children, they become butchers, and send their heads to Iehu for a present. So eueryevery one in outward shew will be the friend of him who aboundeth with worldly wealth; and as the Wise man saith, riches gather many friends: but whoProu. 19. 4.Prov 19:4 among this multitude are friends to the rich, and who to riches, it cannot be discerned, till pouertie as a fan seuer them, parting the chaffe of flatterie, from the good graine of true fidelitie. For many who thinke it a thraldome to be lincked in louelove, 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 chaines of bondage are of gold; but no sooner do their riches faile, but presently they faile with them, and plainly shew that al this while they were not friends to their persons, but to their owne profit. And as flies forsake the kitching being swept and clensed, and waspes the hony pot when it is emptie and cleane washed, about which they swarmed in great multitudes, whilest being full they might sucke from it any sweetnes: so these false friends haunt and flocke vntounto the houses of the rich, whilest their store lasteth; but if by any casualtie they be stripped of their wealth, presently their friendship faileth when the cause thereof is taken away. Foolish therfore is their conceit, who being rich thinke all friends that fawne vponupon them; or who imagine that they can buy louelove with gifts & benefits, which is only purchased with mutuall louelove, vertue, good parts, and wel-deseruing; without which, great gifts are to the receiuers in this respect esteemed iniuries, because they bind them to such, vntounto whom they hate to be beholding. To p. 746which purpose one saith, that true friendship is not venall,Ambros. de Officijs. lib. 3. cap. 13. and of a slauish nature; but full of beautie, free and li…rall: for it is a vertue, and not a gainefull and illiberall contract, which is not procured and bought with money, but with louelove; not with offering great prizes for it, but by mutuall contending who shall exceed one another in louelove and kindnesse: in which regard the friendship betweene the poore is more faithfull commonly then that which is betweene the rich; who oftentimes want crue friends, when the poore abound with them. Neither can that be esteemed true friendship which is mingled and corrupted with false flatterie: but such is the ordinary friendship towards the rich, who are flattered and soothed in all their sayings in hope of gaine; whereas no man cunningly fawneth vponupon 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 companie for louelove of his person, from another who is tied for a time in the bond of delight, and familiarly resorteth vntounto 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 mutuall feasting, drinking, banquetting, and belly chea…; who part friendship when they part neighbour-hood, and continue no longer in their louelove and league, then they hauehave opportunitie to entertaine one another with these voluptuous pleasures? how many are there who are friends whilest 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 ioyne together as in former times, or finally doe any way crosse one another in their games and sports? for because their friendship had only these grounds whereupon it was first built, and afterwards wholly p. 767rested: therefore when they sinke and faile, this tottring building erected on them must needs come to ruine and be vtterly ouerthrowne.

A third spirituall euil which vsually accompanieth worldly§. Sect. 8. That earthly abundance causeth security. prosperity and abundance of earthly things, is, that they commonly lull men asleepe in carnall security, whereby they put farre from them the euill day, as though they were priuiledged and exempted from al Gods iudgements, notwithstanding that they goe on in their sinnes, and daily prouoke his wrath against them. For because they enioy worldly prosperity, and abound in all earthly blessings, therefore they presume that they are highly in Gods louelove and fauour, and that he liketh and approueth them in all their courses, because he so multiplieth his benefits, and giueth vntounto them such liberall wages, as they imagine, for their well deseruing. And so these temporarie and outward gifts, through the iust iudgement of God, and their grosse abuse of his bounteous mercy, doe become vntounto them gifts of iustice and wrath, rather then of mercy and louelove; and like vntounto Iaels milke bring them into such a deepe slumber, or rather dead sleepe of carnall security, that they neuer awake, but are mortally wounded, and made an easie prey to their spirituall enemies, who doe pursue them for their liues. Thus Dauid Psal. 10. 6.Ps 10:6saith, that because the wicked mans waies did alwaies prosper, therefore Gods iudgements were high aboue his sight, and he at defiance with all his enemies; saying in his heart, I shall neuer be moued, nor be in danger. So the rulers of Iudah hauing theEsa. 28. 15.Isa 28:15 world at will, and carying all things according to their own pleasure, are said in the security of their hearts, to hauehave made a couenant with death, and an agreement with hell: promising vntounto themselues, that though a scourge should runne ouer and passe through, it should not come neere them, because they had made falshood their refuge, and hid themselues vnderunder vanitie. Thus also the same Prophet bringeth in the epicures encouragingEsa. 56. 12.Isa 56:12 one another in their security: Come, I will bring wine, and we will fill our selues with strong drinke, and to morrow shall be as this day, and much more abundant. And so the Prophet Amos telleth the people, that by their prospirity they were p. 768brought into security, with which when they were possessed they vtterly neglected the threatnings of Gods iudgements. For hauing said, that they had put farre away the euill day, and approached to the seat of iniquitie; hee presently inferreth this as the cause thereof, that they did lie vponupon beds of iuorie, and stretch themselues vponupon their beds, and did eate the lambes Amos 6. 3. 4. 5.Amos 6:3Amos 6:4Amos 6:5of the flocke, and the calues out of the stall; that they did sing to the sound of the violl, and inuented vntounto themselues instruments of musicke, for their carnall delight, as Dauid did for GodsEsa. 47. 8.Isa 47:8 seruice; that they did drinke wine in bowles, and anoint themselues with the chiefe oyntments, &c. Finally, our Sauiour Christ saith, that the people of the old world liuing in all prosperity and ease, did stop their eares to Noahs preaching, and put off from them all feare of Gods threatned iudgements, spending their times in eating and drinking, building and planting, buying and selling, marying, and giuingLuk. 17. 16. 28.Luke 17:16Luke 17:28 in mariage, vntounto the very day that the flood came, and drowned them al. And sheweth that the like carnal security should wholly possesse men at the end of the world, grounding vponupon this premonition an effectuall exhortation. Take heed to your selues (saith he) lest at any time your hearts be oppressed Luk. 21. 34.Luke 21:34with surfetting and drunkennesse, and cares of this life, and lest that day come vponupon you at vnawares; because it shall come on the world as a snare on the sillie bird, which taketh her suddenly, whilest she securely feedeth vponupon the bait, and feareth no danger. The which is necessary for all men to lay it to their hearts, seeing not onelyonly carnall worldlings, but also Gods faithfull seruants are apt to bee lulled asleepe with these pleasing songs of plentie and prosperitie, as we may see in the example of Dauid, who said in his prosperitie hee should Psal 30. 6.Ps 30:6neuer be moued, because God of his goodnesse had made his hill so strong. So the son of Syrach giueth warning that in the time of plentie we be not ouertaken with security. Say not (saith he) I hauehave enough and possesse many things, and what euill can Ecclesiasticus 11. 24. 25.Sir 11:24Sir 11:25come to me hereafter? but in thy good estate remember aduersity, and in aduersity forget not prosperity. And not without good cause, seeing through our heedlesse negligence, wee are aboue all other perils likely to be catched in this trap. In p. 769regard whereof one truely saith, that felicity is more to bee feared then miserie, because this out of tribulation bringethAugust. enarrat. in Psal. 67. tom. 8.Ps 67 forth good fruit; but worldly happinesse corrupteth the mind with peruerse security, and maketh way for the diuels tentations. Besides which danger this carnall security bred in vsus by flourishing prosperity, as a bad daughter of a good mother, doth as much as any thing expose vsus to Gods heauy iudgements, which most suddenly surprise all those who neuer suspect them, but carelesly contemne them; as wee may plainely see, if we will but examine the fore-alledged examples. And this also the Wise man teacheth vsus: for neither Eccles. 9. 1….Eccl 9:1(saith he) doth man know his time; but as the fishes which are taken in an euil net, and as the birds that are caught in the snare: so are the children of men snared in the euill time, when it falleth vponupon them suddenly. From which fearefull plagues if wee would be exempted, wee must take heed that this worldly prosperity doe not rocke vsus asleepe in the cradle of securitie, and that with greater watchfulnesse, because wee are easily brought into this deepe sleepe, when we hauehave once drunke deepely of these sweet potions.

The fourth spirituall euill which vsually accompanieth§. Sect. 9. That worldly abundance▪ bringeth impenitencie and hardnesse of heart. worldly prosperity, and abundance of earthly things, is, impenitencie and hardnesse of heart; for as men in their carnall securitie, put from them the euill day, so together with it the day of their repentance, and conuersion vntounto God. And howsoeuer it bee not altogether impossible for those who flourish in worldly prosperity, to repent of their sinnes; yet it is a worke of exceeding great difficulty, and quite against nature, that worldly ioy and godly sorrow should dwell together. The which will plainely appeare if we doe but make vse of our daily experience, and consider mens common and continuall practise. For howsoeuer when their sweet sinnes hauehave an after tast of bitter punishment, they may by sense of paine bee moued to dislike and loath them; yet when they prosper in their wickednesse, and doe not onelyonly take pleasure in the sinne it selfe, which is most delightfull to their carnall appetite, but also find the fruites thereof alike sweet and pleasant, growing great by their ambition, waxing rich p. 770by their fraud and oppression, and enioying their health the better by the vse of worldly delights; then are they encouraged to go on in their wicked courses, and inseparablie weddedNimis temendum ne sequantur prospera cum desiderantur iniusta, quia difficilius malum corrigitur, quod prof…ctionis etiam prosperitate fulcitur. Gregor. moral. lib. 34. cap. 2. Psal. 5…. 21.Ps 5:21 vntounto their sin, being not only tied vntounto it with y^e strong cord of their corruption, but also in the most infringeable bond of benefit, which they hauehave neither will nor power to breake. In which respect there cannot bee a more fearefull iudgement of God vponupon sinfull man, then when sinne hauing gone before, he suffereth prosperity to follow after, not only because hauing (as they take it) their wickednesse richly rewarded, they are ready to thinke (as the Psalmist speaketh) that God is like vntounto them; or at least that hee can bee content to winke at their wicked courses, and is not displeased with their sinnes; but also because thriuing in their vices and euill waies, they are ready to attribute this prosperitie vntounto their wickednesse, as though it were the cause thereof: as we may see in the example of the Iewes, who imagined that allIer. 44. 17.Jer 44:17 their plentie and prosperity was the fruit of their idolatrie, because they left the Lord, and worshipped the queene of heauen. The which maketh them so to louelove their sinnes, that it is a matter of great difficultie to persuade them so much as to hauehave an hard conceit of them, much more to bee willing to leaue and forsake them, seeing they hauehave by them no small aduantage, as D…metrius affirmed. Yea rather they reioyceAct. 25.Acts 25 & boast themselues in their wicked courses, glorying that they hauehave such meanes for the atchieuing of their desires; and may sooner bee persuaded to giuegive thousands of rams, and whole riuers of oyle, yea their first borne which is most deere vntounto them, then to leaue and forsake their chiefe darling, the sinne of their foule, as the Prophet speaketh. Againe,Micah 6. 7.Mic 6:7 this worldly prosperity puffing men vp with pride, doth make them to swell with disdaine, that any man should so much as tell them of their sins, or admonish them of their euill waies; and how farre are they from amendment, who cannot endure to heare that the y…re sicke? Or if they in the publicke ministerie heare Gods iudgements threatned, and enforced as arguments to moue them to repentance, they either heare the sound onelyonly, hauing their hearts caried away p. 771with worldly distractiōs, or giuegive no more credit vntounto them, thē if they heard an old wiues tale, because they hauehave had no experience of Gods displeasure, but hauehave prospered in their wickednes. And this reason of worldings impenitencie the Wise man rendreth; because (saith he) sentence against an euill Eccles. 8. 11.Eccl 8:11worke is not executed speedily, therefore the heart of the children of men is fully set in them to doe euill. An example whereof we hauehave in the people of Israel, who being called by God in the time of their prosperity, to weeping and mourning, and Esa. 22. 12. 13.Isa 22:12Isa 22:13to baldnesse and girding with sackcloth, did spend their time in ioy and gladnesse, slaying oxen, and killing sheepe, eating flesh, and drinking wine, eating and drinking, because on the morrow they should die. The which was a sin so odious in Gods sight, that he protesteth it should neuer be purged from thē to the very death. Yea when by Gods messengers they are called to repentance, they doe dot onelyonly turne away their eare, and harden their hearts, giuing no credit to their admonitions and threatnings; but they also are ready to deride and skorne them for their labours, as the Scribes and Pharisies did our Sauiour Christ when he sought to reforme them of their couetousnesse.Luk. 16. 14.Luke 16:14 Finally, if their consciences bee conuinced of sinne in the ministerie of the word; or if in the middest of their prosperity, they hauehave some rubbes of affliction cast in their way, and so comming to the knowledge that they are spiritually diseased, they are troubled and afflicted in their minds, and hauehave some motions to repentance, and some desire to bee cured of their sicknesses and sores; yet they are presently againe caried away with the world, and hindred from going vntounto the physition of soules, by vnfained repentance and amendment; but in the pride and security of their hearts, wholly trust to their owne remedies, seeking to put off these qualmes of conscience, by frequenting of merrie companie, hearing delightfull musicke, eating and drinking with their boone-companions, and following their sports and recreations; whereby the desperatenesse of their estate appeareth, in that they hauehave no other meanes to giuegive them ease, but by applying one disease for the cure of another, and by making a medicine of a maledie. And thus it appeareth p. 772that the more men flourish in prosperitie, the further they are from true repentance; and that when being wedded vntounto their sinnes, they hauehave also receiued the dowrie of earthly abundance, there can nothing but death diuorce and separate them; because as they louelove their vices and corruptions, so they hate and skorne al meanes, whereby they may be cured. Which if it be not cleare enough by the reasons before alleaged, let men but looke into the courts of Princes, and such places as most abound in all prosperitie, where sinne is graced, and the meanes of repentance despised, so as they will not heare Gods iudgements against wickednesse at all, that they may lay them to heart, and be reformed; or if they bee present when they are denounced, cannot heare them without disdaine or skorning; and so may they easily bee confirmed in this truth by their owne experience.

The fifth spirituall euill which prosperitie, and abundance§. Sect. 10. That the immoderate louelove of worldly things, takes away all true louelove from our selues. of earthly things immoderately loued and desired bringeth, is, that they take away from vsus all true louelove of our selues: for they make those, who are besotted on them, voluntarily to lose the libertie of Gods seruants, and to inthrall themselues in the miserable bondage of sinne and Satan; to neglect the wages of euerlasting happinesse, and to chuse rather death and condemnation, which is the wages of sinne, to depriue themselues of the fruition of their eternall inheritance in Gods Kingdome, and to cast bodie and soule desperatelie into hell, by wilfull running in any wicked course, which may gaine vntounto them the momentanie possession of these earthly vanities, honor, riches, or voluptuous pleasures. Now what enemy could shew a more notable fruit of hatred, then to intice them by alluring perswasions to seeke the world, and lose their soule, to prefer earthly prosperitie before heauenly glorie, and the temporarie fruition of these momentanie trifles, before the Kingdome of God, and eternall happines? Yea, euē in respect of this life, they take away the louelove of their better part, and make them, whilest they louelove the cabinet, to neglect the rich iewell which it containeth; whilest they dote vponupon the body, to shew all fruits of hatred to their soule. For they are continually ready and willing to starue p. 773the soule, y^t they may feed the body, to disroabe it of the glorious garment of righteousnesse, and leaue it spirituallie naked, and vtterly destitute of all vertue and goodnes, that they may pamper the flesh, and adorne this earthly carcase; toNullo pacto simul stare possunt & a…genti & a…imae amor. Chrysost. in Rom. 8. Ser. 13.Rom 8 wound it with sin to eternal death, that the outward mā may flourish in worldly abundance. And yet for all this, in truth their louelove towards their bodies, is but false and counterfeit; for, for the present, they oftentimes weakē it with pampering, and kill it with cockring; or contrariwise, when they are caried with worldly louelove in more violent courses, they pine and consume it with watchings, cares, feares and sorrowes, wearie and tire it with toilesome labours; and continually hazard it to desperate dangers both by sea and land, that they may obtaine these earthly things, which they louelove better then either bodie or soule. And finally, when by all this care and paines, they hauehave gotten them into their possession, they will rather pinch both backe and bellie, then they will spend and diminish that, which their soule so dearely loueth. And if we respect the time to come, who can imagine that he who too much loueth the world, doth at all louelove either bodie or soule? seeing he taketh a wilfull course of sinne for the obtaining of his earthly desires, whereby he casteth them both, as it were, headlong into hell; the one to bee tormented in vnquenchable flames, the other to be pursued with a heauier punishment, the fierce and implacable wrath of God. And therefore it may be truly said, that he who loueth the world hateth himselfe; seeing if he hauehave any louelove at all, it is false and counterfeit, and he who falsely loueth, truly hateth; because the fruits thereof are no lesse hurtfull and pernicious, then those which proceed from the cruell malice of …n enraged enemie.

The sixth euill which this great prosperitie and abundance§. Sect. 11. That earthly abundance aggrauates their sinnes that hauehave it. of earthly blessings bringeth, is, that they doe exceedingly aggrauate their sinnes; who abuse them in their fruition, both in the sight of God and men. For first, the Lord according to the greatnes of his benefits, doth iustly expect a proportionable measure of thankfulnesse and obedience; which when men neglect, and contrariwise abuse his gifts p. 774vntounto sinne, and as furtherances in their wicked courses, thisQuo maior qui peccat, & qu… minor causa peccand…, eo maius peccatum. doth much aggrauate their fault, and prouokes the Lord to more heauie displeasure. Besides, the more highly they are aduanced in the seate of prosperitie, the more their whole cariage and behauiour is obserued, the more also imitated and followed by those who behold and looke vponupon it. Whereby the sinnes of great men are doubled and redoubled, because they are exemplarie and scandalous, drawing others, as euill presidents, to the committing of the like wickednesse. In regard whereof it is truly said, that in the greatest prosperitie there is least libertie; because in great personages, apparancesJ… maxima fortuna minima est licentia. Selust. in coniur. Catil. of euill are faults, and faults crimes; seeing they vngratefully neglect the Lord, vntounto whom they are bound in so many and extraordinarie bonds of louelove; and also goe not the way of destruction alone, but draw on, and intice many others by their euill example to beare 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 iniuries, when hauing the law in their owne hands, they may doe what they will without resistance; and hauing thus offended it doth both shew and aggrauate their faults: for as the riftsPlutarch. lib. in princ. requir. doctr. and leakes in a vessel are not easily discerned whilest it remaineth emptie, but plainely appeare when it is filled with water; so whilest a man is destitute of worldly riches and preferments, his infirmities are not much obserued; but no sooner is he aduanced, and (as it were) filled with these large gifts of worldly prosperity, but his corruptions and spiritual leakes are conspicuous in the sight of all men. So that if there bee not in great persons a great and extraordinarie reformation, they doe in climing vp to these high places, and continuing still in their vices and sinnes, but (like Apes on the tops of houses) draw men the more readily to looke vponupon them, and looking to behold their nakednes and filthinesse. And as the greatnesse of the base doth make the image vponupon it to seeme so much the lesse; so the greatnesse of mens places doth but the more extenuate their worth, and shew the great disproportion, betweene their aduancement and desert. Neither p. 775doe faults alone more clearely appeare in great personages,Omne animi vitium …antò conspectius in s… crimen babet quanto ma…or qui peccat habetur. Iuuenal. Satyr. 8. like small spots in the sairest picture, and little moates in the beames of the Sunne: but being discerned, they are more sharpely censured and condemned, because they are not only aggrauated by the greatnesse of their estate; but also by the enuie of those, who cannot attaine to that height. Whereby it commeth to passe, that there is no theame or argument more pleasing to those that speake, nor more plausible to their hearers, then the ripping vp, diuulging, censuring, and condemning of the faults of their superiours.

The seuenth spirituall euill accompanying these worldly§. Sect. 12. That worldly things expose men to many tentations. Adomne opus bonum amor ducit & timor dei; adomne peccatum amor ducit & timor mundi. Sent. excerp. ex August. things, is, that they expose men vntounto all tentations, and make them willing to yeeld to Satans wicked suggestions, and the worlds inticements, and to become their readie instruments for the committing of any sinne, so they may hauehave but hope to obtaine any of these earthly vanities, whereupon they hauehave set their hearts. In which respect, it may be truly said, that as the louelove of God is the fountaine of al true obedience, so the louelove of the world is the chiefe, and almost only motiue vntounto all sinne, and consequently the onelyonly meanes which Satan hath to draw men from God, and to hold them in his miserable bondage and subiection. For who would renounce the seruice of God, and serue the diuell, if it were not to receiue this wages of iniquitie? who in the spirituall conflict, would leaue the standard of the Lord of hosts, who being omnipotent in power, is sure in the end to hauehave the victorie, and hath promised to all his souldiers no lesse then crownes and kingdomes; 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 soule to eternall torments, if hee were not allured with these inticing baits of earthly vanities? Who would intertaine sinne, if it should come alone, and appeare in it owne vgly and monstrous shape, though now they willingly giuegive it the best welcome, and lodge it in their hearts, because it commeth disguised, and (as it were) guilded ouer with this worldly beautie? Who would bee at Satans absolute command to doe his will, without hope of any reward; though p. 776now they willingly hearken, when he saith, All this wil I giuegive thee if thou wilt doe me seruice? Would we therefore know wherein Satans power chiefly consisteth, whereby hee vanquisheth such great multitudes, and raigneth and ruleth as the prince of the world in the hearts of vnbeleeuers? Surely it is not so much in his owne strength, as in these worldly aides. For his power and malice is so limited by God, that he cannot ouercome by force and violence any, who hauehave but so much as a desire to make resistance; and hee is onelyonly permitted to get the victorie ouer those, who are willing to be ouercome, and to leade them alone into his seruitude and subiection, whom hee can perswade to acknowledge him as their lord and master. And therefore hee seldome bringeth his forces against vsus into the open field, or attempteth to ouercome vsus by force and violence; but he seeketh treacherouslie to betray vsus, by perswading vsus to a parley, wherein hee vseth these worldly vanities, as his eloquent and most preuailing orators, to allure vsus to leaue the Lord, and to listen vntounto him, seeing he perswadeth vsus to nothing, but that which tendeth to our present profit, and which is most pleasing to our naturall appetites. He will make vsus beleeue, that the sinne is but small, and the reward great; and say vntounto vsus, as Bethshabe 1. King. 2. 20.1 Kgs 2:20to her sonne, I hauehave a smal suite vntounto thee; denie me not. Though if we hauehave wisdom to discerne it, we shall easily perceiue that our harkning vntounto it, will cost vsus no lesse, then the losse of Gods Kingdome. He will offer vsus honours, and promise that we shall be highly aduanced aboue other men; but we must first by sinne bow vntounto him, and doe him reuerence: he will promise vsus riches, but vponupon the condition that we be content to vse fraude, and deceit, oppression and crueltie, for the compassing of them. He will tender vntounto vsus varietie of delights; but if we will hauehave them, we must to inioy them, neglect the seruice of God, and vse them immoderately and in excesse. VntoUnto which perswasions, we are too too readie to listen and yeeld, not simply, because Satan requireth it, but because wee dote on the louelove of these worldly things which he offereth vntounto vsus. These then are that treble cord of vanitie, whereby the diuell draweth men into all iniquitie; these are the stythies p. 777of this hellish Vulcan; whereupon he hammereth and forgeth his chaines of tentations, wherewith hee draweth men into the pit of perdition, and his mortall darts, with which he woundeth them to eternall death. These are the nailes wherewith he fastneth the hearts of carnall men to the earth, so as they can neuer lift them vp in any heauenly meditation. These are the tempters choisest and best approoued weapons, wherewith being armed, hee presumed to encounter our Sauiour Christ, the eternall sonne of God: All Matth. 4. 3. 6. 9.Matt 4:3Matt 4:6Matt 4:9this will I giuegive thee, if thou wilt fall downe and worship me. These are his allurements, wherewith he inticeth vsus to swallow the deadly hookes of sinne, which are so vglie and monstrous in their owne nature, that we would no more easily be perswaded to swallow them, then the fish the bare hooke, if they were not couered with these alluring baits, which are so pleasing to our carnall appetites. These are the woods and bushes, wherein Satan laieth his secret ambushments, that he may suddenly assault vsus and ouercome vsus at vnawares, whom he could not vanquish in a pitched battell; and the bootieBasil. in tract. de rebus secular. which he inticeth vsus to prey vponupon to our destruction. In a word, as these worldly things are the tempters chief inducements to perswade vsus vntounto sinne; so are they the instruments and meanes of wickednesse, when wee are inticed to intertaine these euill motions. For by the helpe of these, prodigalsLuke 15. 13. 30. 1. Sam. 25. 36.Luke 15:13Luke 15:301 Sam 25:36 maintaine their harlots, and themselues also in their riotous courses; by these the glutton and epicure vphold their proud brauerie and delicious fare, and are inabled to passe theirLuke 16. 19.Luke 16:19 time in voluptuous and carnall delights; with these are men armed for any villanie, and are strengthened and borne out in tyrannie, crueltie, and oppression. All which happeneth not out of the nature of the things themselues (as before I hauehave shewed) but through the corruption of those who hauing them, doe abuse them, both as occasions and meanes, inducements vntounto, and helpes and furtherances of their wicked courses.

But let vsus for the better cleering of the former point, more§. Sect. 13. That honours expose men to tentations. specially consider of those instances, honours, riches & pleasures, and shew how they seuerally are by the malice of Satan p. 778and our corruption, prouocations vntounto sinne, and the ordinarie wages of impietie and wickednes. And first for honours; who seeth not, that being immoderatly loued and desired, they lay men open to intertaine the tentations of the diuell, and make them willing to commit any outrage and wickednesse, which seemeth to promise them any glorie or preferment? what fraud and dissimulation will they spare to vse? whom will they not supplant? what friend will they not betray? what kinsman, brother, or father will they respect? yea whose ruine will they not plot? and whose blood will they not spill, that they may obtaine their ambitious desires,Genes. 3. 5.Gen 3:5 and aduance themselues to their affected promotions? What was the cause which mooued Adam to neglect the voyce of his Creator, and to hearken to the tempter, but his aspiring ambition which made him to listen vntounto Satan vponupon the first offer of honour, when hee promised that they should be equall with God? What was the cause of Caines murther, Corahs conspiracie; Abimelech his cruell slaughter of his brethren; of Absalons vnnaturall rebellion against his louing father; of Balaams desire to hauehave cursed Israel, of Hamans Num. 22. 17. 18Num 22:17Num 22:18bloody plot to murther all the Iewes, of Nebuchadnezers idolatry, and of Herods arrogancie, whereby he intitled himselfe to Gods royalties? what but vaine glorie, & worldly honours immoderatly loued and desired?

The like also may be said of worldly riches, which being§. Sect. 14. That riches make way for the tentations of the diuell. 1. Tim. 6. 9. 10.1 Tim 6:91 Tim 6:10 ouerualued and too much affected, become of Gods blessings, Satans baits, wherewith he inticeth men to fall into tentations and snares, and into many foolish and noisome lusts, which drowne men in perdition; for the desire of money is the roote of all euill, as the Apostle speaketh. And hence it is that the Lord commandeth the Israelites to burne with fire the grauen images and idols of the heathen, and not to couet the siluer and gold that is on them, nor to take it vntounto them, lest they should be Deut. 7. 25. Ambros. lib. de bono mortis, cap. 5. tom. 4.Deut 7:25snared therewith. To which purpose one saith, that there is a snare in gold, birdlime in siluer, intangling nets and grins in lands and lordships: and therefore, that if wee too greedily couer gold, wee shall be▪ strangled and choaked; if wee too eagerly seeke siluer, we shall be catched in this lime; if wee p. 779couetously seaze vponupon these large lordships, wee shall be intangled and insnared. And another exhorteth vsus by al means to flee the immoderate louelove of gold, as being a flatteringBasil. epist. ad Chilonem. traitor to our soules, the parent of sinne, and the diuels deputie to draw vsus on into all wickednesse. Yea so deceitfull are these snares that few escape them; and so strong they are to hold all whom they catch, that few who are once intangled in them, can euer get freedome and deliuerance. And therefore the sonne of Syrach maketh it one of the wonders of the world, to finde a man perfect in this triall: Who (saith he) hath been tried thereby, and found perfect? let him be an example of Eccles. 31. 8. 10.Sir 31:8Sir 31:10glorie, &c. So that Satan, the great enemie of our saluation, hath not much adoe to vanquish and leade captiue vntounto all maner of sin, those who set their hearts vponupon these worldly riches, seeing to get the prey, they are readie of themselues without his instigation, to runne willingly into these snares, and with all speede to preuent one another in catching of these baits, euen when the hooke of sinne lying hid in them, is readie to choake them; striuing who shall doe most diligent seruice to the prince of darknesse, when he offereth for their reward the rich wages of worldly wealth. Yea and whē they finde themselues catched in these nets of perdition, by feeding on this pleasing baite, so farre are they from desiring, and vsing the meanes of their deliuerance, that they reioyce in their snares, and desire more and more to be intangled, as though they thought it a thraldome to be set at libertie, and the greatest freedome to be so inthralled. For who seeth not by daily experience, that couetous men, like fishAuarus antequam lucretur, lucro obijcitur; antequam capiatur captus est. about the baited hooke, striue who shall catch the choaking prey, not caring to bee taken, so they may take it; to lose themselues, for worldly gaine; and whilest they may prey on this baite of wealth, to make their soules a prey to that hellish fisher, who seeketh to catch them on the hooke 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 kinred, to lie, dissemble, defraud, oppresse, and what not, that by spoiling others, they may increase their owne stock? And as Satan now preuaileth by the helpe of this golden bait p. 780in catching of innumerable soules in the snares of sinhe, so hath he euer done in former times; for herewith he allured Achan to theft, Gehezie to take the vntimely bribe, to Gods dishonor, and his masters discredit; Achab to murther and oppression; Ananias and Saphira to lie vntounto the holy Ghost, Demas to embrace the world, and leaue Christ, and Iudas to betray his Lord and Master, and together with him his owne soule. Euen as in our owne daies by the same meanes he allureth Magistrates to receiue bribes, and peruert iustice; Ministers to make simoniacall contracts, and to multiplie their liuings, taking all the care for the fleece, and nothing for the flocke; Lawyers to plead in bad causes, and to oppose the good; Officers to play the extortioners; Land-lords to vse cruelty and oppression; and Citizens to rob their neighbours by fraud and deceit. And that which is most lamentable, he doth insnare in sinne with this bait of riches, not worldlings only, who make a god of gaine, but euen professors of religion, who are readie oftentimes to straine their consciences, and (as it were) to set them vponupon the racke, for the inriching of themselues with this Mammon of iniquitie.

Finally, worldly pleasures immoderately loued, become§. Sect. 15. That pleasures immoderately loued become tentations and snares. tentations and snares to intangle vsus in sinne, and those sweet potions which with their pleasing delight allure vsus to drinke with them the deadly poyson of impietie and wickednesse. With this inticing bait Satan perswaded our first parents to eate the forbidden fruit, because it was beautifull to the eye: herewith he allured the sonnes of God to match in marriage with the daughters of men, when they saw that they were faire to looke vponupon: with it hee inticed Lot to ioyne in neighbourhood with the wicked Sodomites, because their countrey was pleasant and delightfull, and afterwards to commit those grieuous sinnes of drunkennesse and incest: with this bait of pleasure he drew the people of Sodom and Gomorrah to vnnaturall filthines, and to fall into all manner of abominations: with it he inticed the Israelites to commitGen. 14. 10. 11.Gen 14:10Gen 14:11 whoredome with the Midianitish women; Dauid to adulterie and murther, and Salomon to fornication both corporall and spirituall. And this is that bewitching allurement, p. 781whereby the diuell so much preuaileth euen in these daires, by causing men to fall in this spirituall fight into these lime pits of carnall pleasures, and so obtaining an easie victorie, he leadeth them away captiue into all manner of sinue, as chambring and wantonnesse, lust and vncleanenesse, surfettingProu. 7. 16. 17.Prov 7:16Prov 7:17 and drunkennesse, and whatsoeuer other wickednesse may further them either in the procuring, or enioying of their carnall delights: with all which the flesh being fed and pampered, becommeth a strong assistant vntounto Satan in assaulting the spirituall man, and in leading him captiue vntounto sin: whereby the folly of worldlings clearely appeareth, in that they willingly nourish this secret traytor, and strengthen this enemie against themselues, taking all their care in getting, and their comfort in enioying that, which inthralleth them in the bondage of sinne, and both furthereth and encreaseth their fearefull condemnation: as though the wicked flesh were not a soile fertile enough to nourish and bring forth the fruits of wickednesse, vnlesse it were made more rancke with this dung of worldly vanities. And thus hauehave I shewed that these earthly things, honors, riches and pleasures being immoderately loued and desired, doe become the diuels baits and snares to intangle vsus in sinne 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 walke in the Iob 18. ….Job 18middest of snares, so as they cannot step forward a foot to atchieue their desires, but they are in danger of catching; yea and hauehave not onelyonly snares vnderunder their feet, but ouer their heads readie to fall vponupon them, and to catch them by the neckes; for so the Psalmist saith, that God doth raine snares Psalme 11. 6.Ps 11:6vponupon the wicked, so as they can no more auoid them, then the drops of water which come downe in a stormie shower: the which their case is so much more desperate, because they are so farre from shunning these nets and snares, that they willingly seeke them, and wilfully leape into them, not caring to intangle their soules in sinne and death, so they may pray p. 782for the present vponupon the worlds alluring baits: like herein to the sillie flies, which need no call to allure them to the honipot, nor force to thrust them in, seeing they are readie to come of their owne accord, and to drowne themselues, without any compulsiō of outward violence. But let vsus who hauehave better hopes auoid their folly, & weane our affections from this worldly dotage, which in the end wil bring destruction; for why should we be in louelove with these baits of vanitie, seeing vnderunder them is hid the hooke of sinne which will mortally choake vsus? why should we with such care seek these snares, which being found will but intangle vsus, and make vsus Satans prey? why should we so greedily snatch and hold these pricking thornes, which when we hauehave them will pierce and wound vsus? and so eagerly catch this treble cord of vanitie, a… soone as Satan doth but cast it out, that so he might draw vsus into hell and destruction? Let vsus not therefore prey greedily on the fowlers baits, that we be not catched in his snares, and seeing there is no safetie or securitie vponupon the earth, which is ful of grins & nets; let vsus follow the example of the silly bird, which mounteth aloft towards heauen, when she seeth any danger of being catched, thereby making frustrate the fowlers hopes; for as the Wise man speaketh, in vaine is the net Pro…. 1. 17.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 hauehave laid to catch vsus, let not our hearts and affections be still groueling on the earth, but let vsus mount aloft with the wings of faith and louelove, andPhilip. 3. 20. Coloss. 3. 1.Phil 3:20Col 3:1 hauehave our conuersation in heauen, minding and meditating vponupon those surpassing ioyes, which are there reserued for vsus; and so shall we contemne these worldly things as base vanities, in comparison of that eternall and vnspeakeable happinesse;Psalme 124. 7. Non capit laqueus nisi ante te esca coeperit: dum praedam petis laqueo ipse te nectis. Ambros. in Psal. 118. Serm. 14.Ps 124:7Ps 118 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, euen as a bird out of the snare of the fowler, the snare is broken and we are deliuered. For there is no danger of the snare if we neglect, or but lightly esteeme of the baite, neither can Satan that cunning fowler euer catch vsus in his nets, p. 783vnlesse we stoope when we heare his alluring call, and greedily hunger after that prey, which he hath purposely set out, that he may prey vponupon vsus.

The last spirituall euill which these worldly things immoderately§. Sect. 16. That worldly things immoderately loued expose men to Gods wrath and heauie iugdements. loued, do bring to those who so affect them, is, that they expose them to the heauie wrath of God, and his fearefull plagues and punishments, in the day of his visitation: for when men hauehave set their hearts and affections vponupon these earthly vanities which are Gods due, and do rightly appertaine to him alone, and are by them made the seruants of sin, and slaues of Satan, readie to perpetrate and commit any wickednes, which may helpe forward to the obtaining of these things which they so much desire, and yet notwithstanding passe their time in securitie, and reioyce in the fruition of their beloued vanities, blessing themselues in their vaine hopes, as though they needed no other supplie of their wants, nor further helpe to be freed out of dangers; then the Lord being zealous of his owne glorie, doth cause his vengeance to wax hot against them, and pursueth them with his iudgements and plagues till he hauehave vtterly destroyed them, euen, when they least suspectany any danger of approching euil: so the Lord threatneth worldly men, who tooke all their delight in earthly things, and in the fruition of them passed their time in impenitencie and securitie, promising vntounto themselues immunitie in time of danger, that hee would Esay 28. 17. 18.Isa 28:17Isa 28:18sweepe away their vaine confidence, disanull their couenant with death and agreement with hell, and that when the scourge passed ouer, it should not ouer-passe them, but take them away, &c. And the Apostle describing the enemies of the crosse of Christ, ioyneth these together, that they were such as did Philip. 3. 19.Phil 3:19mind earthly things, and h…d damnation for their end. How little therefore are we beholding to the world and worldlyO saeculum nequam, quod soles tuos fic soles beare, …icos vt dei facias inimicos. Bernard. epist. 107. things, seeing their friendship and louelove exposes vsus to the wrath and anger of God; and by satisfying our desires in the fruition of some small benefits, do make vsus (whilest we too much dote vponupon them) liable to Gods greatest iudgements, and most grieuous punishments? But this wil yet more plainly appeare, if we further consider the speciall instances, and p. 784first these worldly honors when they are excessiuely loued and ouer-greedily desired, do by our wicked getting, and proud keeping them, expose vsus to Gods wrath and vengeance, in the day of his visitation: for hard and almost impossible it is, to the corrupt nature of man to be aduanced 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 magnifie a mans owne worth, and to ouerweene his gifts and good parts: hard it is for a man to be great and glorious vponupon earth, and to keepe a due remembrance of him from whom he hath receiued his glorie and greatnes. And contrariwise, through the same corruption of our nature, those who are aduanced to honorable places are apt to be puffed vp in pride, to forget the Lord who hath preferred them, to rob him of his glorie, and to arrogate the praise of their preferments to themselues, their owne policies, and good parts which is due and peculiar to God alone, by reason of which abuse they commonly make God their enemie, and inflame his wrath against them, for their sacrilegious impietie; and the more gloriously they shine before men, the more their honor is obscured in the sight of God; the more they magnifie and extoll themselues, the more doth he vilifie and contemne them; yea he doth not only despise them in their greatest pride as abiects, but opposeth against them as enemies, and as his corriuals in that which is most deare vntounto him, his honor and glory; as though he should say; To me belongeth this combate against the proud, with mine owne hand must mine owne title be tried, and glory defended; this man encroching vponupon my right, challengeth me to the fight, as my speciall aduersarie and enemie, and therefore I wil take mine owne cause into mine owne hand, and auenge me of my soes who rise vp and rebell against me. Now what can befall them but confusion, shame and destruction, against whom God purposely opposeth as a sharp and seuere enemie, seeing he is so powerfull that none can stand before him in his anger, nor deliuer himselfe or any other out of his hand; but strong and weake, King and people, are all alikeliable to his plagues, when he goeth his circulte p. 785of visitation, and sitteth in his assizes to iudge the earth? Of which fearefull vengeance executed vponupon proud potentates we hauehave many examples, as in Pharaoh drowned in the red1. Sam. 12. 25.1 Sam 12:25 sea, in Corah and his confederates, swallowed aliue by the earth, in Abimelech killed by a woman, Absalon hanged by his owne haire, and Haman on his owne gallowes, Athaliah, Nebuchadnezer, Herode and many others. And thus also riches being immoderately loued, do expose those who hauehave them to Gods wrath, and bring vponupon them his fearefull iudgements. So Zophar speaking of the couetous worldling, saith, that as he hath deuoured substance, so he shall vomit it againe; Iob 20. 15. 16.Job 20:15Job 20:16for God shall draw it out of his belly: he shall sucke the gall of aspes, and the vipers tongue shall sl…y him, &c. And the Prophet Esay denounceth a fearefull woe against them, who ioyned Esay 5. 8.Isa 5:8house to house, and field to field, as though they would dwell alone vponupon the earth: and the Prophet Habacuk likewise, Woe be vntounto him (saith he) that coueteth an euill couetousnesse to his Habac. 2. 9. 10.house, that he may set his nest on high, to escape the power of euill. Thou hast consulted shame to thine owne house, by destroying many people, and hast sinned against thine owne soule: for the stone shall crie out of the wall, and the beame of timber shall answere it. An example of which fearefull vengeance executed vponupon the couetous we hauehave in Achan, who was destroyed with all his familie; in Balaam, who was slaine with the Madianites, for affecting the reward of iniquitie. In Gehezi, who together with all his posteritie were smitten with leprosie. In Tyre, who had heaped vp siluer as dust, and gold as the mire in the streets, whō the Lord threatneth to spoile ofZach. 9. 3. 4.Zech 9:3Zech 9:4 al her wealth, and to consume her with fire, though she were enuironed with the sea, and wanted no water to quench it. The like also may be said of voluptuous pleasures, which make vsus liable to Gods wrath and vengeance, when we set our harts vponupon them, and take more care to please our selues, then to please God. And thus the Lord punished that delight which our first parents tooke in eating of the forbidden fruit, with the losse of Paradise, and that which was worse, with the losse of his fauour; Noahs drunkennesse with the scorne and contempt of his sonnes; Lots incest with a cursed p. 786posterity, the Sodomites fulnesse and filthinesse; with fire and brimstone from heauen. And Lots wife for looking backe, with a desire to inioy those pleasures of sinfull Sodom, was turned into a pillar of salt, that she might (as one saith)Ʋxor Lot respexit, & vbi respexit, ibi remansit. In salem conuersa est, vt prudentes condiret exemplo. August. Serm. 29. tom. 10. season vsus with her example, and keepe vsus from lusting after these worldly vanities. And thus the whole tribe of Beniamin almost were vtterly destroyed for not punishing the abominable vncleannesse of some few among them. And euen Dauid himselfe lost that delight which hee had taken in his vnlawfull lust, with the sting of conscience, apprehension of Gods wrath, and by his owne sonnes shamefull abusing of his concubines in the sight of the people. Which iudgements and punishments if any escape in this life (as they seldome doe, because voluptuous pleasures doe almost alwaies bring their punishment with them) yet they shall most surely be ouertaken with God, plagues in the life to come: according to that of the wise Preacher: Reioyce o yong man in thy youth, and let thy heart cheere thee in the daies of thy youth, Eccles. 11. 9.Eccl 11:9and walke in the waies of thine heart, and in the sight of thine eyes; but know that for all these things God will bring thee to iudgement.