The Christian Warfare Part 2, Book 2 · Chapter 20
CHAP. XX.
Of the vnprofitablenesse of worldly vanities, in comparison of Gods spirituall graces and heauenly ioyes.
ANd thus hauehave I shewed the vanitie of the§. Sect. 1. That there is no profit in worldly things, to those who set their hearts vponupon them. world and worldly things, & that by reason hereof they do not satisfie & content vsus. The next argument which in my generall diuision I propounded to perswade al to a iust contempt of them, in comparison of spirituall grace and eternal glorie, is their vnprofitablenes. The which also is a necessarie consequent of their vanitie: for because they are vaine and worthlesse, therefore they cannot greatly profit those that hauehave them; whereof it is that the Wise man hauing shewed that all is vanitie, presently inferreth,Eccles. 2. 11. that there is no profit vnderunder the Sunne. And holy Samuel exhorteth the people to serue the Lord with all their hearts, and 1. Sam. 12. 21.not to turne after vaine things, which could not profit nor deliuer them, because they were but vanitie. And our Sauiour Christ telleth vsus, that it will not at all profit a man, though he gaine Matth. 16. 26.the whole world, if hee lose his soule, as hee surely doth, who more esteemeth gold then godlinesse, and setteth his heart more vponupon these earthly vanities, then vponupon God himselfe, and the eternall ioyes of his kingdome. So that these worldly things are like vntounto glittering tinsels, which make a glorious shew, but being vaine and worthlesse, serue to no good vse, but make those that weare them the prouder only, and not the warmer, as equally letting in the outward wind that cooleth them, and the inward wind of vaine glorie, whereby they are swelled and puffed vp; or like vntounto cloathes full of massie gold, which adorne vsus vntounto others, but loade vsus in our owne sense; for howsoeuer worldly vanities make a goodly shew to those who neuer had them, yet their owners find them vaine and vnprofitable, as being in their greatest need, rather combersome burthens, then sound comforts.
But this will better appeare in the speciall examples of§. Sect. 2. That worldly honors are vnprofitable. honors, riches and carnall pleasures: for what profit is there in vaine-glorie, the praise of men, and worldly preferments, if we ambitiously affect them, and set our hearts too much vponupon them; seeing they do not so much extoll and magnifie vsus before men, as they abase and vilifie vsus in the sight of God? And what will it profit vsus to be praised of men, when God and our owne consciences shall condemne vsus, either because we hauehave compassed these honors by euill meanes, or sinne in their fruition, by preferring them in our hearts before God and godlinesse? What will it auaile vsus, if running ill in the spirituall race we hauehave the applause of the standers by; if the Iudge himselfe censure vsus as vnworthie to receiue the garland? It is not these waxen wings of mens praises, which areNec laudes h… minum te leuant in coelum, nec vituperationes inde te deponunt. Ille videat qui coronat, ille sit testis à quo iudice coronaris. August. in epist. Ioan. Tract. …. Tom. 9. readie to wind eueryevery way with the heate of their affections, and melt and vanish when the scorching▪ Sunne of affliction ariseth, that will carrie vsus to heauen; neither is it their dispraises that can hinder vsus in our ascent, if we be supported with the wings of faith and a good conscience, much lesse pull vsus downe againe, when we are once seated on the throne of glorie: and therefore foolish is our course, if we take more paines to seeme good in shew, then to be so in truth; to hauehave the commendations of men, then the testimonie of a good conscience; and be more carefull to be applauded of those, who must stand at the same barre, then to bee approued of our Iudge, by whom one day we shall be iustified or condemned.
Neither is there more profit in worldly riches, seeing as§. Sect. 3. That there is no profit in worldly riches. Luke 12. 15. Matth. 4. 4. our Sauiour Christ telleth vsus, though a man hauehave abundance, yet his life standeth not in his riches; because as elsewhere he speaketh, man liueth not by bread only, but by eueryevery word which proceedeth out of the mouth of God. And though a man hauehave neuer so great store, yet he hath few priuiledges aboue him, who hath only necessaries, or some small competencie: for as the Wise man saith, When goods increase, they are increased Eccles. 5. 10.that eate them, and what commeth to their owners, but the beholding of them with their eyes? In which respect men aboundingVbi …ultae opes, multi etiam qui cōedunt eas, & vsus quidem diuitiarum apud al…os, diuitibus solum nomen cedit & solicitudo. Bernard. de conuers. ad clerico… Serm. cap. 12. with wordlly wealth, hauehave that benefit by their riches, that stewards hauehave in a great family, by the great summes which are committed to their disposing, whereby (at least if they be faithfull) they onelyonly hauehave their care and paines increased whilest they make prouision for so many mouthes and bellies; and the greater and more difficult reckoning to make, when their masters call them to yeeld their accounts. For what are rich men but Gods stewards, who hauehave their abundance committed vntounto them, not to spend their superfluity in riot and excesse, but to maintaine and relieue their fellow seruants? and what in this regard doe their great receits profit them, seeing of all, they hauehave but meate for their bellies, and clothing for their backes, and of the rest must bee accountant to our great Lord and master how they hauehave bestowed it, when at the great day of his appearing hee shall call them to a reckoning. Yea but being stewards they may allow to themselues a double portion; and all things comming through their hands, they hauehave more liberalll maintenance, and a greater share in those rich talents which are committed to their disposing. For example, they hauehave the priuiledge of full tables and daintie diet, of costly apparell, and soft beds; whereas the poorer sort hauehave scant and course fare, mean… clothes, and hard lodging. To which I answere, that these benefits are exceeded by the inconueniences which doe accompanie them; and though they were not, yet in the very fruition of these things, wherein they glory most, they hauehave little priuiledge aboue them who are skanted of them; seeing howsoeuer they much exceed them in their store, yet neither in profit nor delight; for the pleasure of eating and drinking, consisteth not so much in the daintinesse of our fare, as in the disposition of those who sit at the table, seeing he who bringeth with him an hungrie appetiteChrysost. ad pop. Antioch. Homil. 2. tom. 4 and good stomacke, feedeth on his course fare with more delight, then he who is glutted with often surfetting on his most costly cates, although his stomacke bee whetted with great variety of meates, and innumerable sorts of alluring sauces. But herein the poore hauehave priuiledge aboue the rich, because their labour prouoketh their appetite, which is satisfied at their meales without surfetting, either because by reason of the scantnesse of their prouision they cannot, or in respect of the coursenesse of their fare they will not exceed due measure: whereas the rich hauing their stomackes cloyed with insobriety and intemperance, into which they hauehave fallen, whilest their bewitching dainties, and variety of dishes hauehave allured them, by pleasing their pallet to oppresse their stomackes, and wanting the meanes of labour and exercise to recouer them; they hauehave still their hunger preuented with their prouision, and so comming to their meales with cloied appetites, they rather loath then delight in their daintiest fare, and not knowing whether it were best to eate any thing or nothing of all their delicates, they inwardly fret that hauing so good meate, they hauehave no better stomackes; and repent of their last meales gluttonie, not because they hate their sinne, but because they hauehave lost their appetite, and now are depriued of all their pleasure, because they had then too much. Neither hauehave they any great benefit by their brauery aboue those that goe in plaine habits, seeing these no lesse then they attaine vntounto the maine ends of apparell, which are to keep vsus warme and to hide our shame; whereas they by their superfluity gaine but more care and trouble, and by displaying these ensignes of pride, expose themselues to the skorne of their superiours, and to the enuie of those who are of meaner condition and estate. Finally, they hauehave no great priuiledge aboue the poore in respect of their soft beds, rich couerings, and costly canopies: for wheras the chiefe vse of a bed is to sleepe in it, and take our rest; the rich doe least of all attaine vntounto it, though their lodging be neuer so easie and gorgeous, partly because their fulnesse and excesse are as great hinderances to rest, as hunger and want, and partly because their heads are troubled about their riches, whilest they are thinking either of getting more, or of keeping and disposing that they hauehave; whereas poore men which lie harder, doe sleepe much more soundly, after their sober meales, and their daies labour. And this the wise Salomon obserued: The sleepe (saith he) of him that trauelleth Eccles. 5. 11.is sweet, whether he eate little or much, but the satiety of the rich will not suffer him to sleepe. By all which it appeareth that riches doe not greatly profit vsus, no not so much as in respect of worldly benefits. Yea (as one saith) it is well with vsus if weSufficit vt diuitiae non possessores perdant, vt non obsint satis est; nam prodesse nihil possunt. Aug. in Psal. 85. tom. 8. doe not receiue hurt by their fellowship; it sufficeth that we be not made worse by them, seeing they cannot make vsus better. It is true indeed that they who abound in wealth hauehave fit opportunity and meanes of doing the workes of mercy and of comforting and doing good vntounto many, but this priuiledge they hauehave aboue the poore, onelyonly in manifesting the bountie and goodnesse of their mind vntounto men, for both are alike and equally accepted in the sight of God, the rich man who doth good deeds both with heart and hand, and the poore man, who wanting ability, is onelyonly bountifull in his affection, and willing desire.
Now if this be true of those rich men, who by their vse of§. Sect. 4. That riches are most vnprofitable to sordidous misers. riches hauehave those vsuall comforts which they afford; then how much more is it verified of sordidous misers, who howsoeuer they abound with al maner of wealth, yet their riches are altogether vnprofitable vntounto them? For whilest they thinke of gathering and scraping more and more, they forget to enioy that they hauehave, and so of masters become only iaylors and keepers of their wealth, hauing no vse of it themselues, nor letting others vse it; wherby it commeth to passe, that of all they hauehave they hauehave nothing, and yet are tormented with the want of all which they hauehave not. So that these are like him who was possessed with that vnrulie diuell, or rather legion of wicked spirits, for this diuell of sordidousLuk. 8. 27. couetousnesse, will not suffer them to dwell in their houses, because they would not lose the hire; nor to eate meate, or weare their clothes, because they require cost, and hinder their bags from filling; but causeth them in franticke maner to breake all bonds of common honesty, to toile and trauell by sea and land, to runne a thousand desperate courses, and to wound their heads with cares, and their harts with griefe, whilest they are drawne on with hope to encrease their wealth, and when with all this care and danger they hauehave attained to their desires, they hauehave no vse or benefit of all that which with so great paine and perill they hauehave scraped together. Like vntounto them who being athirst, spend all their time in drawing water, and in filling their cisternes, but yet hauehave no power to drinke, though all their vessels doe ouerflow; wherein they commit that miserable follie which theLuk. 12. 20. 21. rich foole in the Gospell fell into, who though he had abundance of all things, yet neuer thought of inioying any thing till he was ready to leaue all, bidding then his soule to liue at ease, to eate, drinke, and take it pleasure, when as in the very same night it was taken from him. And this follie the sonne of Syrach obserued. Some man (saith he) is rich by his Eccl. 11. 18. 19.care and niggardship, and this is the portion of his wages. But when he saith I hauehave gotten rest, and now will eate continually of my goods; he considereth not that the time draweth neere that he must leaue all these things vntounto other men, and die himselfe. Whereby it appeareth that abundance of wealth bringeth no true profit vntounto these misers, because they defraud their owne soules, not suffering them to inioy any thing they possesse. And as Moses onelyonly saw the land of Canaan, but for his sinne was not permitted to hauehave any share or portion in it: so they hauehave for their miserable couetousnesse this punishment by God inflicted on them▪ that they shall onelyonly see their goods with their eyes, but neuer inioy them for their comfort▪ and that they shall coile and moile for their successor, oftentimes they not knowing who hee shall bee, and receiue no maner of benefit by their owne labours, but as pipes keepe none of the water to themselues that runneth through them, but conueigh all to their cisternes; so they are not able to retaine any of the goods which they possesse, for their owne benefit and comfort, but onelyonly serue as ouerseers to conuey them to their heires; who for the reward of all their painefull labour, doe whilest they liue grudge them their liues, as they grudge themselues all the comforts of life; and doe not so much louelove them because they shall hereafter receiue much by their care and prouision, as loath and hate them, because already they hauehave not receiued it; they standing in their way, and keeping from them that which they so much couet. And after their death commonly spend in riot and excesse, that which they hauehave gotten with miserable niggardlinesse, seldome remembring their benefactors, vnlesse it be to flout their follie, and inuey against their sordidous auarice, the which they so much hate and abhorre, hauing seene the wretched fruits of it in their progenitors, that vsually they runne into the contrary extreame, and becomeSi auarus es, non habes, si prodigus, non habebis. Ecclesiasticus 14. 4. foreign as prodigall as they were niggardly, and so within a while hauehave not that in possession, which the other had not in vse. So the Sonne of Syrach saith, that he who gathereth and scrapeth by defrauding his owne soule, he gathereth for others, and they shall make good cheere with his goods. By all which it is euident that misers may get much wealth, but no gaine or profit, great store of riches, but no goods; for that onelyonly is good vntounto vsus, whereof we hauehave not the possession alone, but the vse and fruition also, whereas, like their bags, they hauehave onelyonly the keeping of their money, and hauehave no good, but great hurt by it, whilest (like them) they are worne out with care and labour, in getting and keeping it, and hauehave no comfort by inioying it. And thus by this their miserablenes, they make Gods gifts to be no benefits, and turne his blessings into heauie burthens. So the Sonne of Syrach saith, that riches are not good to a niggard, and what should an enuious man do with foreign. Ecclesiasticus 14. 3.money? For that is only good and to be esteemed Gods blessing, whereby we receiue good, and hauehave it in vse and fruition, as well as in custodie and possession: for so the Psalmist saith, When thou eatest the labours of thine hands thou shalt be Psalme 128. 2.blessed, and it shall be well with thee. And the Preacher teachethEccles. 2. 24. and 3. 12. 13. vsus, that there is no benefit to man in all he enioyeth, but that he eate and drinke, and delight his soule with the profit of his labour, and that we hauehave this of the hand of God. And againe, I know that there is nothing good in them, but to reioyce, and to do good in his life, and also that eueryevery man eateth and drinketh, and seeth the commoditie of all his labour; this is the gift of God. Whereby he implieth, that it is a gift, and no gift, or a gift, and no benefit, when God bestoweth goods, and not grace to vse them for good purposes, both by reioycing in their fruition, and by imploying pa…t of them to charitable and pious vses; yea rather the possession of riches without the vse hurteth the owners, and not profiteth them, as being vntounto them heauie burthens, and causes of the incurable disease of greedie couetousnesse. So the Wise man saith, There is an euill sickenesse Eccles. 5. 12. 13. 14. 15. &c.that I hauehave seene vnderunder the Sunne, to wit, riches reserued to the owners thereof for their euill; and these riches perish by euill trauaile, and he be getteth a sonne, and in his hand is nothing; as he came forth of his mothers belly, he shall returne naked to go as he came, and shall beare away nothing of his labour, which he hath caused to passe by his hand? And this also is an euill sicknes, that in all points as he came, so shall he go, and what profit hath he, that he hath trauailed for the wind. Also all his daies he eateth in darknesse with much griefe, and in his sorrow and anger. Behold then what I hauehave seene good, that it is comely to eat and to drinke, and to take pleasure in all his labour, wherein he trauaileth vnderunder the Sunne, the whole number of the daies of his life which God giueth him; for this is his portion. Also to eueryevery man to whom God hath giuen riches and treasures, and giueth him power to eat thereof, and to take his part, and inioy his labour, this is the gift of God. As though he should say, this, and no other: for as for riches without vse, they are so far from deseruing the name of blessings and benefits, that they are to be reputed curses and heauie iudgements. So Iob saith of the wicked man, that in lieu of his sin he shal hauehave this punishment laid vponupon him, that though he should heape vp siluer as the dust, and prepare raiment Iob 26. 16 7.as the clay: He may prepare it, but the iust shall put it on, and the innocent shall diuide the siluer. And the Wise man teacheth vsus, that to a man that is good in Gods sight, he giueth wisdome, Eccles. 2. 26.and knowledge, and ioy, but to the sinner he giueth paine to gather and to heape, to giuegive him that is good before God; this also is vanitie and vexation of spirit. And elsewhere, he that loueth Eccles. 5. 9. Chap. 6. 2. 3.siluer shall not be satisfied with siluer, and he that loueth riches shall be without the fruit thereof. Yea so heauily doth this iudgement of God sit vponupon them, that afterwards he preserreth vntimely and abortiue birth, before such a miserable and wretched life. And the Sonne of Syrach saith, that there Ecclesiasticus 14. 6.is nothing worse then when one enuieth himselfe, and that this is the reward of his wickednesse.
And thus it appeareth that riches are vnprofitable to those§. Sect. 5. Of the vnprofitablenesse of worldly pleasures. who set their hearts vponupon them: the like also may be said of carnal pleasures, which if they be ouer highly valued, and too much affected, do vsus no good, but are as vnprofitable as either of the other. And this the wise Salomon teacheth vsus by his owne experience, for hauing sought to please himselfe with all manner of delights, and demed no ioy to his heart which it could desire, concludeth at last that he could find no profit in any of them, but vanitie and vexation of spirit. IfEccles. 2. 1. 10. 11. therfore he who had al the delights which a great kingdom, a peaceable and prosperous raigne, and abundance of all worldly plessings, were able to yeeld vntounto him, could not after he had tried many conclusions, to giuegive his heart ioy and pleasure, find any profit in any of them: how vnprofitable are our delights like to proue, who want these plentifull meanes wherin he abounded, and hauehave all our comforts crossed with many miseries, from which he was priuiledged? But if we would further consider, that that alone is to be esteemed truly profitable, which doth profit vsus in our place and calling, and aduanceth the maine ends at which we aime, we should plainly perceiue how little profit there is in pleasure: for we are called to the state of Christianitie, to be the seruants and children of God, and the maine end which we propound in all our doings and proceedings, is to glorifie God in our owne saluation, to finish our course with ioy, and to passe the time of our pilgrimage so in Gods feare, as that in the end of our liues we may arriue at our heauenly countrie, and inherit those eternall ioyes. But alas how little do worldly pleasures (especially when they are too much esteemed and affected) in these respects profit vsus? How slenderly doe they aduance these ends and further vsus in this way; yea rather how much do they endamage vsus, and either slacken our pace or quite hinder vsus in this spirituall race? whilest being so besotted on these earthly delights, we neuer think of our heauenly ioyes, or spend that precious time in vaine sports, wherein we should labour to furnish our hearts with Gods spirituall and sauing graces, and attaine vntounto certaine assurance that we hauehave our part and interest in that eternall happinesse; or finally, whilest being pampered with these worldly pleasures, we are made so pursie and short winded, that we can take no paines in running this spirituall race, but either sit downe in the mid-way for want of spirituall st…ength, or being vtterly discouraged and out of hope, of euer comming to the goale and obtaining the garland, returne back againe to the world that we may take our fil of pleasures, and glut our selues with carnall delights.
But concerning the hurt which we take by worldly things§. Sect. 6. That worldly things do not further the maine ends at which we aime, as first they do not make vsus truly better. abused through our corruption, I shall hauehave occasion to speake more hereafter; heere onelyonly I am to shew that they are vnprofitable: which that we may more cleerely vnderstand; let vsus further consider, that howsoeuer they may somewhat helpe vsus in some small trifles, and in attaining vntounto our ends in some base and slight things; yet they are altogether vnprofitable in furthering our maine ends at which wee should aime, as neither deriuing vntounto vsus any great and desirable good, nor yet freeing or helping vsus in our greatest difficulties, and most heauie and dangerous euils. For first, these outward things do not impart vntounto vsus any essentiall goodnes, or by hauing them, make vsus better then those that want them; they do not make vsus more esteemable in Gods sight, for he accepteth not the persons of Princes, and regardeth not Iob 34. 19.the rich more then the poore, for they be all the worke of his hands: neither doth he measure mens goodnesse by their goods, but by their godlines; for better (saith the Wise man) is the poore that walketh in his vprightnes, then he that peruerteth Prou. 28. 6.his waies, though he be rich. They do not make vsus better in our selues, for seeing they are not any way essentiall vntounto vsus, but outward accidents, we hauehave nothing added to our perfection, when we hauehave them, nor any thing diminished, when we want them; that which truly maketh vsus better, bettereth our being, and addeth some perfection to our essence; now whereas we hauehave a double being, one by generation as men, another by regeneration as Christians, the excellencie of the former consisteth in the perfection of reason, and of the latter, in true godlinesse; and therefore seeing these outward things neither make vsus more reasonable, nor yet more godly and religious, they do not at all make vsus better, our goodnes consisting in those things which they further not: if therefore we excell in the vse of reason, and in the knowledge and practise of true religion, our goodnesse is not impaired when all these faile vsus; but if we be defectiue in them, and be either foolish men, or lame and bastardly Christians, these outward ornaments will be but like gay hangings on rotten and broken walles, which commend vsus to the sight and view of others, but doe not better vsus in our selues, by stopping our breaches, and repairing our ruines: and as those who are sicke of the dropsie, seeme fat and in good liking to those who are farre off; whereas it plainly appeareth to those who look vponupon them neerer hand, that their beautie proceedeth not from the good habitude of their bodies, but from their fulnesse of humors, which is the true cause of their disease: so those who abound with these outward things, may seeme better and more happie then others, to those that view them at the first sight, but those who better consider of them, easily find that it is but a diseased beauty which commendeth them, & that they are not in truth bettered by all these things, but rather the diseases and spirituall sicknesses of their soules increased, and made more desperate and vncurable. Let vsus not therfore account our selues bettered by these outward things, for thē our goods and goodnesse will both at once faile vsus, but by those things in which our excellencie consisteth, and which being in vsus, and peculiar to our selues, do make vsus iustly to be preferred before al other creatures. We know that a player is not better then his fellowes, because he acteth a Kings part, seeing all his excellencie is in his outward habite, and nothing in his person, and if another acteth his part better, he is preferred farre before him, though he sustaine the meanest and basest personage, because his worth is measured, not by his gay cloathes, but by his excellencie in his owne facultie and profession. A surgeon is not commended because he goeth in braue apparel, but for his great skill in curing wounds; and the scholler is not magnified for his faire house, or full chests, but for his excellencie in all maner of knowledge and learning: neither is the Pilot praised, because he hath a faire ship gilt with gold and well rigged, but for his skill in nauigation, and care in vsing all his knowledge for the good of the passengers. And thus also it is in other creatures; for the Vine is not praised for it faire leaues, straight body, and good timber; but for it fruitfulnes in bearing good and pleasant grapes: neither is the horse bettered by his rich saddle, and golden trappings, seeing his goodnes consisteth not in these things which may at night bee taken from him, but in his shape, strength, soundnesse, good pace, and sure trauelling. And so the excellency and goodnesse of a christian consisteth not in these outward things, as honours, riches, pleasures, but in the fruits of godlinesse, which hee oftentimes beareth better, and in greater abundance when as hee is pruned, and these outward superfluities taken away; not in his gay habit and rich furniture, but in his swiftnesse and surenesse in running the spirituall race, which hee commonly best performeth when hee is lightened and vnloaded of this worldly brauerie. If these earthly things would serue to enrich our soules with Gods spirituall graces, if they would purchase Christ, and procure for vsus the rich robes of his righteousnes;Nemo vereatur qui argentum non habet; non quaeritur Christus argento sed fide. Amb. de fide resurrect. Serm. 1. tom. 3. Esa. 55. 1. if they would further vsus, and make vsus more couragious and constant in the profession of Gods truth, and in the practise of all christian duties, then were they indeed much to bee esteemed, as being truely profitable; but the base as well as the honourable, hauehave their part in the glad tidings of the Gospell; and the poore as well as the rich; for Christ is gotten and applied by faith, and not with wealth, and his graces after which our soules thirst, are bought without money, as the prophet speaketh; and therefore the Apostle Peter in the abūdance of spiritual graces, wanting these outward things, professeth, that he had neither gold nor siluer. NeitherAct. 3. 8. doe they inable vsus to make our christian profession in the time of danger, or imbolden vsus to suffer for the testimonie of the truth, nay rather wee are most cowardly in performing these duties, when we most abound with these earthly vanities; and when honour and riches are silent for feare of losse, pouerty and meannesse make a bold profession: whilest Nicodemus a great ruler stealeth to Christ by night, the poore fishermen follow him at noone day. And hereof it is that when the most bold profession was to bee made, and the greatest persecutions to be suffered for the name of Christ,Mat. 10. 9. 10. not onelyonly the immoderate louing and desiring, but euen the possessing of these worldly things, more then for necessarie vse were forbidden, because Christ knew well enough, that their possession procured louelove vntounto them, and their louelove wrought a feare of being bereaued of the things beloued, and this feare made them cowardly and backward in doing or suffering any great thing for Christ and the Gospell.
And thus it generally appeareth, that these worldly things§. Sect. 7. That we are …ot bet…ered by honours, riches, or carnall pleasures. doe not better vsus in that which is best and most desireable; the which also might be easily shewed in the speciall instances of honours, riches and carnall pleasures; for these worldly honours being things outward and accidentall, doe no more better the persons of those that hauehave them, nor make them more eminent and high, in true worth and selfe excellencie, then it increaseth a mans stature when hee shewethChrysost. in Ma…. Homil. 59. himselfe in the top of a tree; and therefore as hee were ridiculous, who being a dwarfe, should boast of his talnesse, because hee hath gotten an high standing: so no lesse absurd were he to be esteemed, who being aduanced vntounto eminent place of honour and dignitie, should thinke himselfe bettered by this outward addition, being otherwise destitute of vertue, worth, and selfe excellencie, the essentiall parts of true nobility. For without these he is bettered only in place, and not in person; and hauing aspired to that height, not by vertue and desert, but by the vanity and proud ambition of his heart, his highnesse of place may rather be ascribed to his vaine lightnesse, then to his solid goodnesse, euen as the chaffe lieth higher then the wheat▪ because it is lighter, and not because it is better. Neither are wee made better by worldly riches in those respects wherin we are chiefly good, because these are inward and spirituall, and those externall and accidentall; in regard whereof one truely saith, that those who not hauing in them any good parts or selfe excellency, doe measure their goodnesse by their goods, are like vntounto a pennie purse full of money, which hath all it worthMaster Greenham. from that which it containeth; and therefore is contemned as a thing of no value when it is emptied of the siluer. And in the same respect they are not vnfitly compared to the sheepe with the golden fleece, for when the skin was much sought after by all the gallants of Greece, the body in the meane time was contemned, and respected of none. Neither in truth doth this outward wealth make vsus better, and more esteemeable before either God or good men; if they be seuered from the chiefe riches, spirituall grace, and true godlinesse. For Iob telleth vsus that God respecteth the rich no more Iob. 34. 19 & 36. 19.then the poore, and that hee regardeth not our riches and our gold. The Psalmist saith, that a small thing to the iust man, is Psal. 37. 16.better then great riches to the wicked and mightie: and the Wise man teacheth vsus, that the poore is better who walketh in his vprightnesse, then he that peruerteth his waies, though he be rich; and preferreth a poore and wise child, before an old and foolish Pro. 28. 6. Eccles. 4. 13.king that will no more be admonished. And as God doth not regard any for their wealth; so neither doe the godly value any according to their gold, but according to their goodnesse: for as one saith, it is not meet to despise the poore man Eccles. 10. 24.that hath vnderstanding, neither is it conuenient to magnifie the rich, that is a wicked man. So that riches are so farre from being able to make vsus glorious in heauen, that they hauehave no sufficiencie in them to make vsus honourable on earth; so far from commending vsus vntounto God, that they doe not aduance our worth and esteeme in the iudgement of godly men. And therefore the Apostle Iames taxeth and reproueth those, who respected the persons of rich worldlings more then poore christians, or one exceeding in wealth, before another surpassing him in godlinesse; saying to the one because he hathIam. 2. 1. 2. a gold ring and gay apparell, sit thou heere in a good place; and to the other because he is in meane attire, stand thou there, or sit heere vnderunder my footstoole; because hauing no skill in christian heraldrie they tooke vponupon them to dispose of places, seating him in a lower place who is of better descent, of a more noble house, better stiled, and better mannered, euen a child of God, and heire of heauen, because of his plaine habi…e; and aduancing another of base quality, the child of the diuell, and slaue of sinne, because he is clothed in rich apparell. And surely this errour must needs be foule: for if riches will not giuegive vsus precedence before those who are honourable in the world; if they will not purchase true nobilitie, nor place vsus in the seate of true honour; or if they doe, yet this honour is esteemed base, as being tied to their wealth, rather then to their persons (for if eueryevery one account it base to hauehave all his esteeme for his seruants sake; it is much more base to be esteemed onelyonly for his money sake, which is of lesse excellencie:) then how much lesse can this riches intitle vsus to the true nobility of a christian, which chiefly consisteth in vertues and true godlinesse, which are free gifts of Gods rich grace, and neuer to be bought forEsa. 55. 1. any money? Finally, wee are not bettered by worldly pleasures in those maine things wherein the goodnesse of a christian chiefly consisteth, we are not furthered by them in our course of godlines, nor made more zealous in Gods seruice; we are not by them weaned from, but rather wedded vntounto the world, nor helped forward, but rather hindered in attaining vntounto our heauenly ioyes; yea so farre are they from bettering vsus in the best things, and aduancing vsus to the fruition of spirituall grace, and eternall glory, that they doe not better vsus in worldly things: for they doe not prolong life but shorten it, nor preserue health but impaire it, nor make vsus honourable, but disgrace vsus, nor enrich our estate, but rather impaire and begger it: how vnprofitable and contemptible therefore are these vanities, which neither make vsus better to God, nor to the world; neither more honest in our selues, nor more honourable in others estimation?