The Christian Warfare Part 2, Book 2 · Chapter 26
CHAP. XXVI.
That though with all our endeauours we seeke for worldly things, we are not sure to obtaine them.
HAuing shewed the manifold miseries which accompany§. Sect. 1. That worldlings often saile in their desires, and lose all their labour. worldly things: it followeth that according to my generall order propounded, I come to the next maine argument, which may disswade any from the immoderate louelove of the world and worldly vanities; which is their great vncertaintie in respect of those who desire, and set their hearts vponupon them; for though it were imagined, that the things of the world which men hunt after with such hungrie appetites, were in themselues truely good, and of great worth and excellencie; profitable to those that hauehave them, so long as they keepe them in their possession; and exempted from all the former miseries; yet were there great reason why wee should contemne and despise them, in comparison of Gods spirituall graces and heauenly ioyes; and why wee should giuegive these the preeminence farre aboue them in our iudgements, and in our affection and practise with much more feruencie and earnestnesse louelove and seeke them; seeing these are certaine and permanent, and the other most vncertaine and tickle, and that both in respect of getting and keeping them. For though we should vse all indeuour, and spend all our strength in seeking and searching for these worldly things, we are not sure with all our labour to obtaine them: And though we should get them into our possession, yet hauehave we no assurance to retaine and keepe them. Concerning the former, we find by continuall experience that the sweat of worldlings is not alwaies fruitfull, but after that they hauehave beaten their braines, wearied their bodies, and consumed their strength with working, watching, and continuall carking and caring; yet are they oftentimes at the end of their liues, as farre from the end of all their labours, as when they first began. We see many daily like greedie kites, snatching and striking continually at the prey, and yet misse of it afterWisd. 9. 14. all their earnest indeauours, howsoeuer many times they pierce themselues vponupon the pikes of tentations and sinne, which Satan like a cunning fowler hath hidden vnderunder these worldly baites for their destruction. And howsoeuer these worldly prodigals being poore, begge…ly, and emptie ofLuk. 15. 16. heauenly riches and spirituall grace, doe desire to fill their bellies, and appease their raging hunger, by feeding vponupon the draffe and mast of worldly vanities, yet no man giuing them, they lose their longing. Neither is this any great wonder: for all in the world is nothing neere sufficient to affoord plentie of these things so much desired, to all that seeke them; and therefore the same thing hauing many competitors, it must of necessity fall out as it doth in hunting, that one starteth the game, and another catcheth it; and as the prouerbe is, a man cannot thriue for throng of his neighbors. Yea in truth, themselues doe crosse themselues, their desires being contrarie one to another, as affecting things which will not stand together; for at once they would take their pleasures, and heape vp riches, and be glorious in the world for their bountie and liberality, and so griping more then they can hold, oftentimes they retaine but little, and sometime lose all. And as when diuers contrarie winds meet, they cause a whirle wind, whereby all is scattered and dispersed: so they entertaining desires, the one crossing and conflicting with another, they scatter those things which they desire to gather. Thus the voluptuous man would inioy his pleasures and his riches too; but as ths Wise man saith, hee that loueth pastime shall be a poore man, and he that loueth wine and oyle, shall Pro. 21. 17.not be rich: and losing his wealth hee commonly also loseth his delights, hauing nothing left to maintaine his pleasures. But the chiefe reason of all is, because they making idols of their owne wit, prouidence, industrie, and labour; trusting in them more then in God, and sacrificing vntounto them thePro. 11. 28. chiese praise of all their welfare; the Lord iealous of his owne glory, crosseth them in their courses, and bringeth all their counsels and indeauours to nought. And this reason the Prophet Haggai yeeldeth why the Israelites laboured in vaine, and failed of all their hopes, because the Lord would not suffer them to prosper in their enterprises. Yee hauehave sowne much (saith he) and bring in little; ye looke after many things, Hag. 1. 6. 9.and yet attaine vntounto few; for that which ye did bring home, I did blow vponupon it, &c. The which God doth somtime in iustice, not suffring wicked mē who hauehave forsakē him to enioy either the things of this life, or the life to come. And sometimes in mercy he causeth these huskes and draffe of worldly vanities, to be withheld from his prodigall children, that very penurie and hunger may enforce them to returne to their heauenlyLuk. 15. 17. 18. father, and wanting this swines meate of earthly trash, they may desire and long after that sufficient food wherewith he feedeth his owne family, euen his spirituall graces, and eternall ioyes.
It is true indeed that the world like a bad palmaster promiseth§. Sect. 2. That the world and the prince thereof abuse their fauourites with false promises. most, when it performeth least; and the prince of the world making a m…ster of many worldly vanities, saith vntounto men as he said to our Sauiour, all these will I giuegive thee, if thou wilt fall downe and worship me: but when the worke being finished, the wages is expected; at the day of paiment, either they hauehave a come againe, or a flat deniall; either they are beaten and punished as not hauing well performed their worke; or when there is no such exceptions to bee taken, they must bee content to take their wages with great abate ments, or receiue for currant siluer, counterfait slippes and copper money. For sometimes the world and the prince thereof vse their seruants as they vse the sillie Indians, cruelly whipping them, when with great superstition they hauehave performed vntounto them their blind deuotions; or as the Egyptians vsed the Israelites, vnmercifully beating them at night, when they had tired themselues with their daies labour. And though when they set them aworke they promise them good things, yet when it is finished they pay them with euill. For example, they promise long life, and continuallO munde immunde, tu multa promittis & pauca roddis; imo sic fallax es, & defectuosus, vt quos hic tu diuitijs extollis, in fine nudos d…mittas▪ &c. Idiota in Orthodoxogr. de contem. conflic. ca…. & animae. cap. 1. health, when as oftentimes there follweth grieuous diseases, and immature death; they promise rest, and behold disquietnesse; they promise them honours, and pay them with disgraces; they promise riches and abundance, and reward them with penurie and want; they vndertake that they shall leade their life in al ioyes and pleasing delights, when as they find nothing but grie…e, trouble, and vexation of spirit. In a word, when they hire them into their seruice, they promise that if they will bee at their command, there shall no wages part them, that they shall leade their life in a golden age, and hauehave in all things contentment, and their desires fully satisfied; when as notwithstanding all these faire promises they spend all their daies in sorrow and discontent. Sometimes they delude and abuse them, giuing shadowes in stead of substances; and (as it is said of some witches) they giuegive them siluer in shew, but leaues in deed. Or as cunning iuglers, hauing offered them something which they thinke worth the hauing, when deliuerie is to be made, they nimblie conuey it away, and chop into their laps some base trifle. Dealing herein with their seruants, as Laban with Iacob, who hauing vndertaken seuen yeeres painefull seruice for his beloued Rachel, receiued lothed Leah, for the reward of his labour; for after all that flauish seruice which they performe for them, euen to the hazarding of body and soule to eternall destruction, they hauehave for their wages either contemptible trifles, or but then some gifts. In which respect as Satan duplicate page duplicate page and the world are to be accounted deceitfull paimasters; so their wages are iustly called false and deceitfull vanities, which make some shew of good when they are offered, but are nothing worth when they are receiued. So the Psalmist saith: I hauehave hated them which giuegive themselues to deceitfull vanities, Psal. 31. 6.for I trust in the Lord.
And yet though Satan and the world doe commonly abuse§. Sect. 3. That though men be often deceiued, yet they more trust Satan and the world, then God himselfe. men with these false rewards, and draw them on with deceitfull hopes to doe them seruice; and though they hauehave often found their fraud by their owne experience, and hauehave euen daily been deluded by their faire promises, and disappointed of their expected rewards; yet are the more ready to beleeue them still vponupon their often falsified word, then the Lord himselfe who neuer failed of his promises, and is almighty to performe, though hee hath committed his couenant and promises to writing, confirmed them by his seales, and further ratified them by his neuer deceuing oath; and are more readie to doe seruice to these deceitfull masters, vponupon a vaine hope of these vncertaine rewards, then vntounto the king of heauen and earth, who offereth to assure them of the eternall ioyes of heauen, though hee bee as farre from deceiuing, as from being deceiued. Yea in truth so doe wee naturally dote vponupon these earthly vanities, because they areBenè sperando, & malè habendo, transit vita. subiect to our senses, and put vsus in some hope of present possession, that we need not Satans sorceries, nor the worlds witchcrafts to deceiue vsus; seeing we are ready without their helpe to abuse our selues with vaine hopes, and to bee still in louelove with the world and worldly vanities, not for that wee had, or presently hauehave, but for that wee expect in time toHominum maior pars expectando m…ritur. come. And thus are we content to spend our li…es in hoping well, and feeling euill, still expecting better, though we find it daily worse, vntill death comming, depriueth vsus of our worldly hopes, together with our liues. And that which seemeth vntounto me (if it were not so common) like vntounto a miracle, men still entertaine these deceiuing hopes, not onelyonly against reason and sense, but euen against the common experience which they hauehave had in others, both which hauehave gone before them, and now liue with them; yea which they hauehave had in themselues from time to time; still hoping for better, till they cease to be. And though hauing past a great part of their life they hauehave found no cause why they shouldHow men delude themselues with false hopes. desire to liue; yea hauehave inioyed so small comfort and been turmoiled with so many miseries, that if it were put to their choice they would not care to liue, if they might liue no better; yet in hope of amending their estate, and of attainning vntounto some new happinesse, which they hauehave not yet inioyed; they are in louelove with life and the world still; though commonly they neuer obtaine the things hoped for; or if they do, yet they hauehave their new hopes so attended on with new miseries, that when they come they bring little comfort: for vponupon the accesse of new benefits which they hauehave long desired, either they lose the old, which were more in number and better in worth; or else are ouertaken with some vnthought of euils, which diswelcome their new-come guests, and turne all their sweet into gall and bitternesse. And as those who trauel, though they hauehave found the waies which they hauehave alreadie passed, foule and vncomfortable, and those in which they presently are, no more faire and pleasant, yet casting their eyes a good distance before them, and seeing the fields greene and plaine in shew, conceiue hope of amendment, and imagine that they shall end their iorney with more delight; but all in vaine: for when they come vntounto it, they find the ground wet and rotten, and many slowes and lakes which before they approached them, they could not discouer: so we trauailing in our pilgrimage, and hauing in our trauell experience of the miseries which we hauehave found in our childhood and youth; seeing before vsus riper and elder age seemingly pleasant, in respect of that plentie and authoritie which doth accompanie them, together with the comforts of wife and children, and such other benefits; doe presently conceiue a deceiuing hope of some future happinesse, when we shall enioy those things which so long before we did expect: but often we are altogether frustrate of our desires, or if we attaine vntounto them, we find the faire field in shew to be nothing in proofe but bogs and marish grounds; and that the life which we so much liked, is so full of cares and feares, troubles and discontents, infirmities and aches, sicknesses and diseases, that we are readie vponupon trial to conclude, that we hauehave but exchanged the frying-pan for the fire, and that as in a quagmire, whilest we hauehave gotten one foot out of the dirt, the other is faster and deeper in. Now what reason there is why men should after this manifold experience both in themselues and others, still deceiue themselues with vaine hopes, I can render no other, but that they for their owne parts are willing to be thus deceiued, and dare not expect that which in truth they are to find, lest their life should be altogether vncomfortable and miserable before the time, when as they hauehave not so much as hope to assist thē, & make their burthens tollerable: and therefore rather then they will hauehave no hope to beare them company in their miseries, they are readie to admit of such as are deceiueable and ill grounded; that these false hopes may bring vntounto them some true comforts, and small refreshings, though they continue only for the present. And God for his part is cōtented to let them continue in this blindnes or wilfull winking; and to hauehave these false and deceiuing hopes alwaies attending on them; that wicked men abusing themselues with their owne sophistrie, may go on in their courses to their perdition; and whilest they hope to attaine vntounto these worldly things which they so dotingly louelove, neuer labour to attaine vntounto better hopes, nor to assure themselues of euerlasting happines; and partly that they might not hurt humane societie, nor in despaire lay violent hands vponupon themselues, when as they should be forsaken of all hope to receiue contentment, either in things appertaining to this life or the life to come. Yea and whereas Gods dearest seruants being partly flesh and partly spirit, as they hauehave the spirituall part cheered and comforted in the time of their pilgrimage, with the assured hopes of future happinesse, so the fleshly part admitteth of no refreshing or contentment, but that which is receiued from things present; therefore God thought it fit to suffer them also to entertaine some worldly hopes, lest the flesh being vtterly frustrate of it chiese desires, might with excessiue murmuring, repining and discontent, be too heauie a clog to the spirituall man, and too much discomfort him in his way to heauen, being to trauell as in a desolate wildernesse, and hauing no hope of conuenient lodging, and comfortable entertainment as he is going on his iourney. Whereas hauing for the present but an ill welcome to the world, and many an hungrie meale and hard lodging, yet still being in hope of better, it lesse strugleth and resisteth, but suffereth him to go on, if not with more patience and agreement, yet with lesse impatiencie and opposition.
And thus you see that though we should set our minds§. Sect. 4. That worldlings do often by their too earnest labouring lose the fruit of their labours. vponupon these worldly things, and pursue them with all our endeauours and desires, yet wee are not sure to attaine vntounto them. But I may adde further, that those who earnestly labour after these vanities, do not only many times faile of their hopes, but doe therefore faile most commonly because of their too great earnestnesse, their too much desire hindering their obtaining the thing desired, and their ouermuch hasteVoluntas nimia▪ effectum necat. in running after the things they dote vponupon, making them to hauehave but the worse speed, whilest either they fall for want of taking heed, or runne past the goale at vnawares, whilestƲehementius tentata segniu… succedunt. Eccles. 9. 11. with vnprouident eagernesse they thinke to preuent all others. Wherein we may see the Wise mans obseruation verified, I returned (saith he) and I saw vnderunder the Sunne, that the race is not to the swift, nor the battaile to the strong, &c. For those who graspe most greedily these waterish vanities, do hold least of them in their hands; and they who serue the world with all paines, and laborious industrie, are oftentimes by this vnthankfull master punished for their ouermuch diligence, and lose their reward, because they hauehave bin too earnest in their busines, and ouer laboured themselues in doing their worke, hauing now only their labour for their paines, and in stead of their wished wages, nothing else but griefe and miserie. Others there are whom the world seemeth to vse with more fauour in the beginning, not only giuing them intertainment with a smiling countenance, but also putting earnest into their hands, and after some seruice done vntounto it, paying them liberally (as it were) their first quarters wages: but after they (being incouraged with this liberall pay) do with more diligence performe their busines, in hopeCerta amittimus, dum incerla petimus. of greater reward, for their greater labour, it quite frustrateth them of their hopes, and not only denieth to giuegive them more, but also taketh from them that they hauehave. For how many are there, who by their moderate labours hauing gotten many things, do in more eager seeking after more, lose that which they alreadie hauehave? How many do we see daily before our eyes, who lose their certainties, whilest they labour for vncertainties, and not thinking that they hauehave enough, when they hauehave too much, do in ouer reaching catch a spreine, and whilest they greedily seeke after superfluities, do lose not their sufficiencie alone, but euen necessaries? And this commeth to passe, not only because the world is vnfaithfull and vnthankfull to those that serue it, but also because it is impotent and insufficient: for howsoeuer it is readie (like Satan the prince thereof) to vndertake great matters, and to make large promises, that it may moue men to leaue the Lord, and leane vntounto it, yet the truth is, that though it were willing, yet it is altogether vnable to performe; for the earth Psalm. 24. 1.is the Lords, and all that therein is, and he giueth to the sons of men, as it seemeth best to his infinit wisdome: so that though the world brag neuer so much of it possessions, and great abilitie; and proudly arrogating vntounto it selfe Gods royall priuiledges, doth what it can to rob him of his right; yet the truth is, that it hath not the worth of a penie at absolute command, because euen the least matters are gouerned and disposed by diuine prouidence; neither is it the painfull indeuors of greedie worldlings, that can compasse the things which they so much desire; seeing they wholly proceed from the blessing of God; for as the Psalmist hath taught vsus, Except Psalme 127.the Lord build the house, they labour in vaine that build it; and except the Lord keepeth the citie, the keeper watcheth in vaine: and therefore the world oftentimes (like a needie and bare master, who notwithstanding his pouertie, standeth much vponupon his credit and reputation) dodgeth and paltreth with his seruants, when in truth it hath nothing to pay, and deceitfully picketh quarels with them, after long seruice sending them away emptie handed, because by reason of it pouerty it is not able to giuegive them their wages. Whereby the way wee may note the miserable seruitude of a wretched worldling; for God will not reward him because hee hath renounced his seruice, and the world cannot, hauing nothing to dispose of; onelyonly it cosoneth him with base shifts, and with alluring promises inticeth him to spend his strenghth in vaine, hauing after all his painfull seruice nothing to bestow vponupon him.
But the vncertainety of obtaining of worldly things will§. Sect. 5. Of the vncertainty of obtaining worldly honours. better appeare, if wee briefly consider some speciall instances; for how many ambitious men hauehave wee read of, and in our owne experience obserued, who hauehave most hungerly hunted after honours and preferments; and for reward of all their labours, hauehave receiued nothing but contempt and disgrace? How many hauehave earnestly striuen to enter the gate of honour, whereof some hauehave been troden vnderunder foot in the presse, others thrust backe by some more strong then themselues, others hauehave stucke fast in the gate by reason of the crowd, and few hauehave entred, besides such as hauehave climbed ouer other mens sholders, making themselues high by the downfals of other men, and erecting trophees to their owne praise, vponupon the ruines of other mens fame? Will you hauehave examples? The old world would needs build a tower reaching to heauen, that they might get them a name; but it was rightly called Babel, bringing in the end nothing but confusion to them, and their proud building. Absolon whilest he desired to bee exalted into the throne, was hanged in a tree; Adoniah aspired to the crowne, but because God had not appointed it to be set on his head, he lost both it and his life too: yea our first parents themselues whilest they desired a state aboue the condition of men, and equall with God himselfe, they lost their present excellency and made themselues vassals and slaues to the wicked spirits. Others make some little progresse in their wished way to honour and preferment, but yet neuer come to ye goale, nor obtain the garland, being either crossed in their course, or fainting for wearines, or tripped vp by those yt come next after them, who as suddenly fal, as rise, and no sooner make some glorious shew, but presently they are againe obscured; like vntounto falling starres, which in the same instant appeare and vanish. And that either because they ambitiously hasten, and vnseasonablie aspire to these honors before their time, desiring to reape the fruit of glory & preferment, before they hauehave sowne the seeds of vertue & true desert; wherby they expose themselues to the danger of many oppositions, eueryevery one being ready to hate their pride and to enuie their preferment, and to vse all meanes to stop their course in this ouer great hast: in which they fitly resemble hastie fruits, which blooming before the ordinarie time, doe seldome come to maturitie and ripenesse, because either they are nipped with the frosts, or blowne off with the tempests. Or else because they aspite to greater preferments then is befitting their gifts, whereby they suddenly burst, because they swell themselues bigger then their skins will hold; and wanting true worth and good parts to support their greatnesse, they suddenly fall and come to ruine: like vntounto those who will climbe higher then the bowes will hold them; or vntounto such as being weake and feeble, doe take vponupon them heauie burthens. Others desire honour and glory in the world, but yet neuer attaine vntounto it whilest they liue, because presence is an enemie to fame; and therefore many whom the world scarce tooke notice of whilest it had them,Praesentia inimica famae. are magnified and extolled when it hath lost them. In which respect honour is fitly called the shadow of vertue; for as the shadow sometime goeth before a man, sometime side by side, sometime followeth after him, and sometime doth not appeare at all, as when the sunne is set, or obscured with the clouds: so sometime a man is honourable and not vertuous, his glory and fame running before true desert; sometime it accompanieth vertue, and euen whilest a man liueth he hath deserued praise; sometime hee neuer heareth in the whole course of his life, that he hath done any thing worthie fame, and yet after his death he hath the praise of all; and sometime the best deserts do neuer in this world come to light, but either being done in obscurity, or obscured through others enuie, or the meannesse of the agent; they for euer lie: hid, till at the day of iudgement the God of light doth open and discouer them. Now (as one saith) what is fame after death, but a good gale of wind after shipwracke? Or what good doth it a mā to hauehave spent his whole time in paineful labour, and in wel deseruing; when the vnthankful world in his life hath paid him with enuie and detraction, though it magnifieth him after his death, seeing hee hath not the sense, much lesse the comfort of his commendations.
But howsoeuer the world conferreth honour vponupon few,§. Sect. 6. That too earnest seeking honours maketh men to lose them. and that most commonly when it is too late, yet it promiseth it seasonablie vntounto all; and maketh them beleeue, that if they will but set their hearts vponupon it, and ambitiously affect it, they shal surely attaine vntounto it: where as in truth they who most swell with pride, and aspire vntounto honours with all their indeauours, doe most commonly misse of it, and seeking for glory find disgrace; the world vsing their ambition as the meanes of their deiection and abasement, which it promised should bee the meanes of their aduancement. Wherein as the world sheweth it trecherie and deceit towards those that faune vponupon it; so also impotency and insufficiencie, in that it is vtterly vnable to aduance men to that glory and dignitie which it promiseth. For howsoeuer possiblie the world would be willing and forward enough to giuegive prioritie to his forward children, and to aduance those into the seate of honour, which make most suit, and take the greatest paines to rise; yet it cannot helpe and raise them as they would, because God crosseth them in their courses, and will not suffer them to aspire vntounto their proud hopes, but because they will rise of themselues without his helpe, and attaine vntounto the height of honour by their owne meanes, therefore hee meeteth them in the mid way, casting them downe againe, when they thinke themselues neerest to aduancement, and glorifying his owne power and iustice, in their ruine and vtter disgrace. And this is that which is often threatned against the proud and ambitious in the Scriptures. So the Prophet Esay saith: The high looke of man shall be humbled, Esa. 2. 11. 12and the loftinesse of men shall be abased, and the Lord onelyonly shall be exalted in that day. For the day of the Lord of hosts is vponupon all the haughtie, and vponupon all that is exalted, and it shall be made low. And our Sauiour Christ threatneth, that whosoeuer will exalt himselfe, shall be brought low, and whosoeuer will humble himselfe shall be exalted. And the Apostle telleth vsus,Mat. 23. 12. that God resisteth the proud, and giueth grace to the humble.1. Pet. 5. 5. So the Virgin Mary speaking out of her owne experience, saith, that God hath put downe the mightie from their Luk. 1. 52.seats, and hath exalted them of low degree. Whereof wee hauehave manifold examples in the booke of God, as of Corah and his companions; Athaliah, Haman, Herode, Nebuchadnezer and many others. So that greedie ambition and hungrie hunting after honour, is not the meanes of attaining to it, but rather the high way to disgrace and shame: for as the Wise man saith, the pride of a man shall bring him low, but the humble in Pro. 29. 23.spirit shall enioy glory.
If therefore wee would seeke true honour and bee sure to§. Sect. 7. The right way to seeke and find true honor. find it, let vsus not (no lesse foolishly then ambitiously) beg it of the world, who hath it not to giuegive, but desire to hauehave it of the Lord, who alone hath it at his disposing. Neither let vsus seeke it of our selues, and by our owne ambitious courses; for the Wise man teacheth vsus, that to search our owne glory, is Pro. 25. 27.not glory: and euen our Sauiour (who might challenge this priuiledge better then any man,) affirmeth, that if hee honoured himfelfe, his honour was nothing worth. And that it was Ioh. 8. 54.his father that honoured him. But let vsus seeke it of God to whom all honour belongeth, and from whom also it proceedeth. For he it is, as Hannah speaketh, that bringeth low and 1. Sam. 2. 7. 8.exalteth; he raiseth vp the poore out of the dust, and lifteth vp the begger from the dunghill, to set them among princes, and to make them inherit the seate of glory, his is greatnesse and power, glory, victorie, and praise; his is the kingdome, and riches, and 1. Chron. 29. 11. 12.honor come from him, as Dauid acknowledgeth. So elsewhere hee affirmeth, that to come to preforment, is neither from the East, nor from the West, nor from the South; but God is the Psal. 75. 6. 7.Iudge, who maketh low, and maketh high. Yea euen Cyrus Ezra 1. 2.though an heathen confesseth; that the Lord God of heauen had giuen him all the kingdomes of the earth. And contrariwise Balak affirmeth, that hee was surely purposed to hauehave promoted Balaam vntounto honour, but that hee could not, because the Lord had put him backe, and kept him from it. AndNumb. 24. 11. therefore seeing it is the Lord alone which both helpeth and hindreth, exalteth and abaseth; of him alone let vsus seeke it, from him let vsus expect it, and not from the world or worldly men, who though they would, yet cannot bestow it. And if we would seeke it from God with hope of obtaining, let vsus1. Sam. 2. 30. returne all glory from our selues vntounto him, seeing those who honor him he will honor: let vsus if we would hauehave honor from men, be truly honorable in our selues, being fully replenished with the substance of vertue, pietie and good deserts, andGloria vmbra virtutis est, etiam inuitos comitatur. Sence: epist. 79. so honor like a shadow, euen though we be vnwilling, will attend vponupon vsus. And howsoeuer we be acquainted with our owne good parts, and be full fraught with the rich treasures of vertue and goodnesse, let vsus not exalt our selues, nor wax proud of our gifts, remembring that whatsoeuer we hauehave, it is not our owne, but receiued from God, and therefore the richer we are, the greater are our debts, the greater also our reckoning and account, but let vsus humble our selues vnderunder the 1. Peter 5. 6.mightie hand of God, that he may exalt vsus in due time: for the aPsal. 149. 4.Lord will make the meeke glorious; and if bIames 4. 10.we cast downe our selues before him, he wil lift vsus vp. An example wherof we hauehave in our Sauiour Christ, who because he cPhilip. …. 8. 9.humbled himselfe, therfore God did highly exalt him, and gaue him a name aboue eueryevery name, that at the name of Iesus eueryevery knee should bow, &c. So that if we would hauehave honor to follow, we must let dProu. 15. 33.humilitie go before; if we would be glorious in the sight of others, we must with e2. Sam. 6. 22.Dauid be vile in our owne esteeme, and low in our owne eyes; and if we would be highly aduanced in the kingdome of heauen, we must become humble like fMatth. 18. 3. Nihil magis admirantur mortales quam cum qui gloriam aspernatur; nec quempiam maiori laude et admiratione prosequuntur, quam qui laudari pro se nihilo duxerint. Chrysost. de inanis glorcupid. Serm. 6. Tom. 2.little children, as our Sauiour hath taught vsus. Yea in truth this is the way of becomming honorable, not only in the sight of God, but also in the sight of men; for as they are flowest in praysing those, who most affect it, and are readie to detract from those who are high in their owne conceit: so they magnifie them most, who hauing greatest vertues, hauehave also the greatest humilitie; and they hold them in greatest admiration, and most willingly attribute vntounto them the frankest praises, who hauing well deserued, content themselues with the approbation of God, and testimonie of their owne consciences, and do not ambitiously affect glorie and commendations. As for example, it is not ambitious Caesar, proud Pompey, nor Alexander, greater in his owne conceit, then in his conquests, that the world now magnifieth, because it plainly perceiueth that they aimed at this marke in all their actions, and made glorie the maine end of all their enterprises; but it is the contemned Prophets, poore fishermen, and despised carpenters Son (as they disdainfully termed the most glorious and eternall Sonne of God) whom it now praiseth and admireth; as plainly discerning that in all their good and vertuous actions, they sought not their owne glorie, but the glory of God, and the eternal good of mankind. By all which it appeareth that the way of attaining true honor, is not greedily to desire it, but worthily to deserue it, neither doth it alwaies happen vntounto them who most desiring it, do also best deserue it; but rather vntounto them who best deseruing it, do most auoid it. In which respect honor may fitly be compared to the meteor which is called ignis fatuus, or the going-fire, which flieth the follower, and followeth the flier; or vntounto a mans shadow, which can no otherwise be catched then by falling downe vponupon it.
And thus hauehave I shewed the great vncertainty of obtaining§. Sect. 8. The great vncertaintie of obtaining worldly riches. worldly honors, although they be sought with all earnestnes. The like also may be said of riches; for howsoeuer many worldly men do wholly set their hearts vponupon them, and pursue them with all their desires and endeauours, rising earely, and going late to bed, toiling and moiling, deceiuing & circumuenting, wronging and oppressing one another, yea defrauding and pinching their backs and bellies, that they may compasse great estates, and gather riches in abundance; yet how few of these many do attaine vntounto them? yea how many are there who making this Mammon of iniquity the idoll wherein they chiefly trust, do make vntounto it many a weary pilgrimage, vndertaking painfull iorneyes, sustaining much penury and misery, and hazarding themselues to innumerable dangers both by sea and land, and al to hauehave their idol fauourable and propitious; and yet are turned away with a frowning countenance, and lose al their labour, ending their daies in want and pouerty? And whereas almost all men spend their whole time and trauell in finding out these rich mines, and saile to these golden Indies, for the multiplying of their treasures, yet how few find that they seeke? how many in their voyage running themselues on the rockes of aduerse accidents, do make shipwracke of their whole estates? and how many hauing gotten that they sought, are robbed of all when they are returning, and thinke of nothing but of setling their estates, & of spending the rest of their time in peace & quietnes? So that it is not all a mans care and labour that can assure him of these vncertaine riches, as the Apostle calleth them;1. Tim. 6. 9. seeing many want them who hauehave sacrificed al their strength and endeuours vntounto them; and some obtaine them with ease and moderate labour, al their great expences which seeme so much losse turning to their aduantage, and like seed, which though in outward shew it seemeth to be cast away, to rot and perish, yet it returneth a fruitful haruest of plenty and increase. And this the Wise man obserued: There is (saith he)Prou. 11. 24. 25. that scattereth and is more increased, but he that spareth more then is right shall surely come to pouertie. The liberall person shall hauehave plentie, and he that watereth shall hauehave raine. Yea the greater care and paine that a man taketh, and the more eagerly he hasteth to be rich, the further oftentimes he is from his desire, and the neerer to want and miserie. So the Wise manProu. 28. 22. also saith, that with a wicked eye a man hasteth vntounto riches, and knoweth not that pouerty shall come vponupon him. And who obserueth not that many hauing gotten into their possession sufficient store, if they could be content with that which is enough, and yet not being satisfied, do whilest they labour after more, lose that they hauehave, and like the dog in the fable in greedy snatching after a shadow, forgo the substance? In which respect the world oftentimes abuseth and cozeneth men, like those who keep great lotteries; for whilest it incourageth them by propounding hope of great and excessiue gaine, to hazard those small matters which already they possesse, it deciueth them of all, there being an hundred blankes for one good prize, and therefore an hundred to one that he who ventreth, faileth of his desire, and that if he pursue his great, but yet foolish and ill grounded hopes, he will in the end bring his something to nothing, and in coueting that he hath not, lose that which he already hath. And yet so are mēs eies dazled, and their concupiscence set on fire with the glorious shew of some few rich booties, that though not one of a thousand can possibly hauehave them, yet eueryevery one is possessed with a vaine hope, that he shall be the man who shall draw the rich lot, and cary away the costly prizes from all the rest.
And thus also though men, like worldly epicures set their§. Sect. 9. Of the vncertaintie of obtaining worldly pleasures. minds wholly vponupon voluptuous pleasures, and more heartily affect, and earnestly seek these carnal delights, then those neuer fading pleasures, and eternall ioyes in Gods kingdome, yet do they often faile of their desires, and howsoeuer like sweet singing birds, they allure & inuite them with their melodious harmony to come vntounto them, yet no sooner do they approach to seaze vponupon them, but presently they hide themselues, or flie away; leauing their admirers and seekers in the thickets and bushes, where they oftentimes prick themselues in their pursuite, & find nothing but thornes and briars which rent and scratch them, in stead of those sweet delights which inticed them vntounto them. For how many are there who aboue al things desire to solace themselues with these worldly pleasures, and yet are forced, whether they wil or no, to spend the greatest part of their life in griefe and miserie? how many seeke to delight themselues with sports and pastimes, games and recreations, who being crossed in them, when as they do not succeed according to their desire, do find tormēt, in stead of pleasure, & change all their mirth into fretting & fuming, cursing & swearing, as though because they can take no ioy in the pleasures of men, they would trie whether they could find it in the delights of the diuell, and (as I may say) in the exercises of hell? how many are there who seeking to please their dainty pallet, with delicate drinks, and curious cooked meats, take a surfet, & drinke their bane greedily like a sweet poison, falling into dangerous diseases, which often bring with them vntimely death? how many seeking their chiefe delight in the pleasures of the flesh, doe thereby waste their strength, consume their bodies, and receiuing contagious infection, cast themselues into many desperate and entolerable diseases, no lesse shamefull then full of torment?
And therefore seeing wee may spend all our liues and labours§. Sect. 10. That we may be assured to obtaine spirituall graces and heauenly ioyes, if we truely seeke them. in seeking these worldly things, and yet neuer find them, nor attaine vntounto our earthly ends, after wee hauehave with our whole indeauours sought to compasse them; which notwithstanding (as before I hauehave shewed) are so vaine, worthlesse, and vnprofitable, that though they might bee gotten with case, yet they were scarce worthie our labour; let vsus not set our hearts vponupon these vncertaine vanities, which if wee should obtaine, neuer come vnaccompanied with certaine miseries: but rather affect and desire Gods sanctifying and sauing graces, and the eternal ioyes of Gods kingdome, which if we truely seeke, wee shall surely find, and bee at no hazard at all of losing our labour. And this argument of not spending our paines in vaine, the Apostle vseth to encourage the Corinthians in the constant profession and practise of Christianity. Therefore my beloued brethren (saith he) bee yee 1. Cor. 15. 58.stedfast, vnmoueable, abundant alway in the work of the Lord; for as much as ye know, that your labour is not in vain in the Lord. For though the world bee so scanted in these earthly things, and so full of inhabitants, that if it had the disposing of them all (as in truth it hath not) yet hath not sufficient to giuegive content to the tenth suter; yet it is not so with the Lord, and with our spirituall riches of grace and saluation; for he hath of these such infinite store, that he can giuegive vntounto eueryevery one abundance without impairing of his stocke, or making one more empty, by anothers fulnesse. And besides he hath freely bound himselfe by his gracious promises, confirmed with his oath and seales, that if we aLuk. 1. 53. Esa. 55. 1. 2.hunger after his spirituall graces, he will surely satisfie vsus; if we bMat. 7. 7.seeke them, we shall vndoubtedly find them; and if feeling our wants wee doe but beg them at his hands, in the cIoh. 16. 23.name of Iesus Christ, hee will without faile giuegive them vntounto vsus. Neither is there lesse certainty of the other, to those who seeke for that eternall happinesse;That there are heauenly ioyes prepared for Gods seruants. for first, that there is that euerlasting ioy, and heauenly glory prepared for Gods Saints and seruants, it may be proued by diuers arguments; for it is written in the hearts of men by the finger of God, and reuealed by the light of nature, that after this life there are ioyes prepared for the good and vertuous, and punishments for the wicked and vicious, which euen while we continue in the world, refresheth the one with comfort in all their miseries, and affrighteth the other with terrours and feares, in all their pleasures and prosperity. Againe, the immortality of the soule being acknowledged by both diuine and heathen writers, it followeth hereupon that there is also an euerlasting life, wherein it immortally liueth, either in ioy or miserie. Furthermore there is a naturall desire imprinted in mans heart and mind, to inioy his happinesse and chiefe good, which neuer any man atta…ned vntounto in this life, and therefore most certainely it is reserued for those who seeke it in the life to come. Or else this naturall desire should be in vaine, as neuer attaining vntounto it end. Finally, if we know that there is a God, then must we also acknowledge that he is iust, as being the chief Iudge of heauen and earth; and consequently that he administreth righteous iudgement, rewarding the godly and vertuous, and punishing the wicked and euill doers; but this hee doth not doe in this life, seeing for the most part, heere the wicked flourish, and the righteous are afflicted; and therefore these rewards and punishments are chiefly reserued for the life to come. And this argument the Apostle vseth: If (saith he) in this life onelyonly we hauehave hope in Christ, we are of all men most miserable: 1. Cor. 15. 19.from whence wee may assume, that it will not stand with Gods iustice, that those who faithfully serue him, should be more miserable, then they who oppose and rebell against him; and therefore of necessity it followeth, that after this life they who feare and serue the Lord hauehave better hopes, and more rich rewards reserued for them. VntoUnto these reasons we may adde those testimonies of truth it selfe, which can neuer deceiue or faile. The Prophet Daniel saith, that those who sleep in the dust shall awake, some to euerlasting life, and Dan. 12. 2.some to shame and perpetuall contempt. Our Sauiour Christ affirmeth also, that the wicked shall goe into euerlasting paine, and Mat. 25. …6. Ioh. 10. 18.the righteous into life eternall▪ and in another place he promiseth that he will giuegive vntounto his sheepe euerlasting life. So the Apostle Paul telleth vsus, that after our earthly house of this tabernacle 2. Cor. 5. 1.is destroyed, we hauehave a building giuen vsus of God, an house not made with hands, but eternall in the heauens. And that wee Heb. 13. 14.hauehave heere no continuing citie, but we seeke one to come. And the Apostle Iohn saith, that this is Gods promise which he hath promised 1. Ioh. 2. 25.vsus, euen eternall life. Yea this we also confesse in the articles of our faith that God hath prepared for all that in this life obtaine remission of sinnes, life euerlasting; and therefore they are worse then Pagans and Infidels, who continually with their mouthes confessing this truth, doe not in their hearts beleeue it; and worse then fooles and mad men, who doe not aboue all things in the world with all their endeauours seeke to obtaine it.
And as it is certaine that there is life eternall: so hauehave wee§. Sect. 11. The certainty of obtaining eternall ioyes by those that seeke them proued. Dan. 12. 2. no lesse certainty that we also shall obtaine it, if wee set our hearts vponupon it, and before all things seeke it: for first God hath in many places promised it to all the faithfull who feare and serue him. So the Prophet Daniel saith, that many who sleepe in the dust shall awake to euerlasting life. And our Sauiour promiseth, that he will giuegive vntounto al his sheepe life eternall: and that whosoeuer are ready for his sake to leaue any thing inIoh. 10. 28. the world which they dearely louelove, shall hauehave euerlasting life. Mat. 19. 29.And the Apostle assureth vsus, that godlinesse shall hauehave the 1. Tim. 4. 8.promises, not onelyonly of this life, but also of the life to come. All which promises being apprehended by a true & liuely faith, do certainly assure vsus that we shal be inheritours of this eternall happinesse: for hee is faithfull that hath promised, and his 2. Cor. 1. 18. 20.promises in Christ are yea and amen; and though heauen and earth may passe away, yet not one iot or tittle of his word shall fall Apoc. 1. 5. Mal. 3. 6.to the ground vnperformed: for he is truth it selfe and cannot lie, and immutable and vnchangeable, so that what hee hath decreed, shall furely come to passe. And therefore in the assurance of faith, resting it selfe vponupon these vnfallible promises, we may euen in this life be certainely persuaded that we shal be heires of life eternall; yea so infallible is this assurance, that our Sauiour Christ saith, that he who beleeueth hath alreadyIoh. 3. 26. Ioh. 5. 24. euerlasting life; and his beloued Apostle affirmeth, that we know that we are translated from death to life, because we louelove 1. Ioh. 3. 14.the brethren. And this assurance of faith the Apostle Paul had, vndoubtedly concluding, that a crowne of righteousnesse was 2. Tim. 4. 8.laid vp for him, which the righteous Iudge would giuegive, not onelyonly to him, but also to all them that louelove his appearing. Yea wee hauehave not only Gods promises to assure vsus of these eternall ioyes, but also a reall pledge and pawne of them, euen his holy spirit, which is the earnest of our inheritance, and hath sealed vntounto Eph. 1. 13. 14.vsus the truth of the Gospell after we hauehave beleeued, as the Apostle speaketh. By which holy spirit working in our hearts sanctifying and sauing graces, we hauehave euen in this life, life eternall begun in vsus; as when thereby our minds be enlightened with the true knowledge of God, and our Sauiour Christ, whom it is eternall life to know, as himselfe speaketh; whenIoh. 17. 3. it worketh in vsus faith, by the assurance whereof wee are entred into the possession of life eternall; when being iustified thereby we hauehave peace with God, being assured of his louelove,Rom. 5. 1. 3. and our reconciliation; and by reason hereof hauehave peace of conscience, and ioy in the holy Ghost: and when in louelove and thankfulnesse towards God, who hath so dearely loued vsus, we louelove him againe, performing cheerefull and willing obedience vntounto his commandements, and taking our chiefe delight in doing those things which are pleasing vntounto him; for so the Apostle saith, that the kingdome of God is not meate and Rom. 14. 17.drink, but righteousnesse, peace, and ioy in the holy Ghost. So that whosoeuer they are that find these graces of God dwelling in them, they may certainely be assured, that the kingdome of God, and eternall life is begun in them: whereof it is that the Apostle saith, that he doth not liue now, but Christ liueth in Gal. 2. 20.him; & that whilest he liued in the flesh, he liued by the faith in the sonne of God. And whosoeuer hauehave this life eternall begun in them, they may certainely be assured, that it shall be perfited and accomplished vntounto them, and hauing begun it in the life of grace, that they shal finish it in that euerlasting life of glory: whereas contrariwise, those shall neuer liue in that gloriousRom. 8. 30. happinesse eternally, who hauehave not in this world made an entrance into it, by liuing this life of faith and grace. Now vntounto this certainty let vsus adde also the facility of obtaining; for howsoeuer these heauenly treasures are infinitly of more value then this earthly trash, yet we may not only attaine vntounto more certaine assurance of them, but also compasse them with much more ease; for though we hauehave neuer so great a louelove & desire of obtaining these worldly vanities, it helpeth vsus not much to their fruition; yea (as I hauehave shewed) oftentimes too much desire after earthly things, frustrateth our hope, & hindereth vsus from attaining vntounto the things desired; but (as one saith) a iust life, which is the way that leadeth to life Iusta verò vita cum volumus adest, quia eam ipsam, plenè velle iustitia est, &c. August. epist. 45. ad Armentarium. Tom. 2.eternal, is alwaies present when we wil; because it is iustice it selfe, if we effectually desire it, neither is there any thing more required to the perfecting of righteousnes, then to hauehave a perfect wil to embrace it; and therefore what great labour is in that, where to will is also to obtaine? For whereas it may be obiected that our Sauiour saith, that the way to life eternall is strait, and the gate that entreth into it narrow; this difficultie is to be vnderstood in respect of flesh and blood, which indeed is too grosse forMatth. 11. 30. Psalme 119. 14. 32. 130. this narrow passage; but if we lay aside the old man, with the grosse corruptions thereof, and become spirituall and holy in our minds, affections & actions, we shall hauehave roome enough to enter. Againe, this difficulty and straitnes is only at the first sight whē we behold this way a far off, without any desire to go into it; whereas if we come neerer hand, with a full resolution to enter into this narrow passage, we shal find it open, easie and large enough; euen as when being in a broad way, and looking farre before vsus vponupon a narrow lane, we thinke it quite closed vp, and are ready (if experience helped vsus not more then sight) to turne backe, as being hopelesse in finding any passage; but when we still go forward and come neere vntounto the place, we find an easie entrance for foure or fiue together, which we supposed was not large enough for one: so although the way to heauen seemeth strait to those who look vponupon it with carnall eyes, yet this is not so much in the narrownes of the passage it selfe, as in the error of our sight; for they who approach vntounto it find an open passage, and being once entred, do trauell forward with great delight. And therfore seeing this way is certaine, assuredly bringing vsus to our iorneyes end of eternall happines, and easie also to those who trauell in it, let vsus leaue our earnest pursuit of worldly vanities, which if they were not to be forsaken, because they are contemptible, yet because after great paines and care taken, we can hauehave no assured hope of obtaining them; and wholly set our hearts and affections vponupon these heauenly excellencies, pursuing them with heartie desire, and earnest endeauour; seeing they are not only in themselues of infinit more worth and value, but also may be enioyed with much more certaintie and facilitie.