The Christian Warfare Part 2, Book 2 · Chapter 33

The Christian Warfare Part 2 · Book 2 · Chapter 33

p. 713CHAP. XXXIII.

Of the ciuill euils which worldly things immoderately loued, bring to their owners.

HAuing shewed how sinfull the louelove of the world;§. Sect. 1. That abundance of worldly things effeminate and soften the heart and mind. and worldly things is in respect of God, and how many mischiefes it causeth towards our neighbours; it now followeth, that I also shew, that as it is hurtfull and pernicious vntounto others, so most of all to themselues, who are possessed of it, as being the cause of innumerable euils and mischiefes, and those both temporary and eternall. The temporarie euils which these worldly things immoderately loued, bring to those who dote vponupon them, are either ciuill, and meerely humane; else such as are spirituall, respecting the soule, and the inner man. The euils of the former sort are diuers: for first, the prosperitie of the world, and abundance of earthly blessings, doe soften and effeminate the heart and mind, making men impatient in bearing the least crosse, and impotent in performing any thing, wherein is any difficultie and labour: for prosperitie and plentie cause wantonnesse, and wantonnesse way wardnesse, if they be but touched with the least cause of griefe: and hauing been long inured to tread onelyonly in the soft path of worldly happinesse, p. 714their feet are made so tender, that the least hardnesse of aduerse accidents putteth them to paine, and the least paine maketh them to crie out, being made intollerable not in it selfe, but through their impatiencie in suffering it. Thus these worldly honors weaken and soften the mind, making it impatient in bearing the least iniurie, or shew of wrong, yea though it be but the suspition of a small neglect. Or if by superior powers, by whom they were aduanced, and by whose grace they stand, they bee but a little frowned vponupon, they presently fearing a downefall, or doubting that they shal rise no higher, hauehave their hearts broken, or at least, fretted and consumed with griefe; whereas others, who either neuer had these honours, or neuer much esteemed them, hauing the comfort of a good conscience within thē, feare no frownes, and beare with patience vndeserued disgraces, and the losse of those honours, which they neuer highly valued. So also riches immoderately loued, soften the heart, and weaken the resolution of those that hauehave them, making them cowardlie in attempting any thing which is good, if the least shew of danger be in it, either to their person or estate; equally fearing the losse of their liues, and the hazard of their wealth, lest either by the one, they should be taken from their idoll, or by the other, it should bee taken from them. The latter whereof is more grieuous vntounto them then the former, because by the prolonging of their life, after the losse of their riches, their sorrow is continued, whereas the griefe which they sustaine, for being taken from their wealth, is taken away by death, which maketh them senslesse in feeling their losse. By which feare and cowardize possessing their hearts, they are made altogether vnwilling to stand in any cause for Gods glory, the defence of iustice and truth, or for the common good of the Church or Common-wealth, if any superiour powers doe oppose against them: yea, they are readie instruments, euen of those mischiefs, which their consciences do condemne and abhor, rather then they wil by incurring their displeasure, hazard themselues to be fleeced of any of their wealth. Againe, they are hereby made so impotent, p. 715and impatient of bearing any losse, that many, who hauehave bin suddleny, & as it were, vnseasonably (before they could prepare their minds, and gather their spirits) depriued of some smal share of their abundance, and pruned of their superfluities, hauehave murthered themselues, and like the Vine, hauehave bled to death of these sleight wounds, hauing no patience so much as to thinke of outliuing their losse. For after that the louelove of riches hath once softned their hearts, they are made weake, cowardly, and vnable to indure any thing; and shew themselues onelyonly patient and strong in induring the base seruitude of their riches, and in vndergoing al those seruile and painefull offices, wherein they will imploy them. To this purpose one saith, that Christian fortitude fleeth couetousnesse,Ambros. offic. lib. 1. cap 39. as being a blot or blemish vntounto vertue, which doth effeminate and weaken it; neither is there any thing so contrary vntounto true fortitude and magnanimitie, as to bee ouercome with gaine. Finally, voluptuous pleasures being immoderately loued and affected, do as much, if not more then any thing, eneruate vertue, and weaken the heart and mind; making them, though they be naturally couragious, soft and effeminate, when men too much are addicted to them. For when leauing labour and manly exercises, they betake them to carnall delights, inuring themselues to daintie fare, and soft lodging, and spending their whole time in chambring and wantonnes, dancing and reuelling, sports and pastimes, these Circes cups bewitch and poison them, and causing them to lay aside all manlinesse, do at best change them into weak women, or which is worse, transforme them into filthy swine, abhorring all paines and labour, and taking all their delight to wallow themselues in the filthie puddle of carnall pleasures. And these cursed Dalilaes, lulling them asleepe in their laps with their sweete and enchanting songs, doe take away from them all their strength, and so enfeebling them, make them to bee easily ouercome of any vice or sinne, and readie to yeeld vntounto any tentation of Satan or the world. So one saith, that in pleasures, the heart is made more soft andChrysost. in Matth 12. homil. 41.Matt 12 flexible; but in affliction and time of mourning, it contracteth p. 716it selfe, and, as it were, gathereth all it forces together;Cyrus apud Iustin. hist. li. 1. and so returning to it selfe, it affecteth moderation, and being freed from the burthen and tyrannie of passions, it is made stronger and more nobly lofty. And hence it is, that politicke conquerours, hauing with great danger and difficultie vanquished and ouercome some warlike nations, hauehave to keepe them still vnderunder, despoiled them of their armes, and in stead of warlike exercises, drawne them to banquetting, gaming, and reuelling, that so their courage might bee abated, and their hearts softned and effeminated with these pleasures and delights. And therfore if we make any account of Christian fortitude & magnanimity, which chiefly defendeth vsus against our enemies, if we would not hauehave our manly courage, changed into womanish weaknes, let vsus not immoderatly louelove worldly prosperity, nor vnmeasurably affect either honors, riches, or carnal pleasures, which take away both our patience in suffering, & our strength in performing, & so make vsus vnable for any Christian, yea man-like imploiment.

A second euill or mischiefe which worldly prosperity, and§. Sect. 2 That the fruition of worldly vanities make men to stand in need of many things. abundance of earthly things bring vntounto those who inioy thē with immoderate louelove, is, that by their plenty they bring vponupon them a necessity, & make them to stand in need of many things (wheras nature is content with a few) the want of the least whereof causeth vntounto them sorrow and discontent: for by the vsuall accustoming of themselues to superfluities, they alter the course of their natures, and make them to become necessarie; and whereas those who neuer vsed them, neuer need them, nature in it selfe being as well content without them as with them; contrariwise those who hauehave inured thēselues vntounto them, hauing turned custome into a second nature, cannot want them without a maime. In which respect worldly men abounding with these earthly things, are in a farre worse condition then those who neuer had them; for as he who by continual vse of Physicke, hath brought his body to such a disposition, that he can enioy no health, vnlesse he continually be taking medicines, nor digest a meale without the helpe of hot waters, is in a far worse estate, though he had p. 717the best Physitions to tend him, and a whole Apothecaries shop at his command, then a poore labouring man who needeth neither cordial, pill nor potion, but without these helps, eateth his meat with a good appetite, and well digesting it, hath it turned into good nourishment, though he hauehave neither Physition to counsel, nor drug to purge him, because his nature & constitution is so strong, that he needeth them not: so is our estate far better when we hauehave few wants, then wanting much to hauehave many supplies (euen as it is better to be in health without medicines, then to be weake & sickly abounding with thē) not only because they bring trouble by their continuall vse, but also being outward things, they are both prouided and kept with care and labor, & though they now abound, yet within a while they may be wanting vntounto vsus; wheras when we hauehave few wants, we also need few supplies, which commōly are hard at hand & easily compassed. There is no man but would thinke his estate much better, who being necessarily to go a iorney should need but smal prouision by reason of his strength and health; as bread & water, light clothing, and hard lodging; then another who though he be but weak, yet is forced to cary a whole burthē of necessaries, both for diet, Physicke and apparell: but we are all to trauell in our earthly pilgrimage towards our heauenly countrie; and therefore how much better is their condition, who need fewest necessaries, which are as easily prouided, as lightly caried; then theirs who hauing abundance of these earthly things, cannot go without them, nor yet carie them with them without toile and labour; seeing their store may faile, or by force be taken from them, and so leaue them to pine in want and miserie?

But this will the better appeare, if we consider the speciall§. Sect. 3. The former point shewed by the speciall examples of honors, riches and pleasures. instances: for who seeth not that worldly honors do bring with them many necessities, and cause them who hauehave them to want innumerable things of which others hauehave no need? they cannot with their honor go alone in publike places, but must hauehave a retinue of seruants attending on them; they cannot visit a friend without horses and coaches, & as one saith, they are so much caried with others legs, that they forget to p. 718vse their owne, or at least whatsoeuer need they hauehave, are notAn ill…s beatos putas qui seruitiorum sequentium stipantur cateruis? sed qui alienos pedes requirunt, suis vti nesciunt. Ambros. Hexamer. lib. 6. cap. 8. able to endure long trauell: they cannot remoue without carts for their cariages, and sumpter horses for their apparell: finally, they cānot sit downe to meat, but their state requireth furnished tables; whereas nature would be better satisfied with one dish. So likewise riches & abundance bring to their owners many wants; from which the poorer sort are priuiledged; for according to their store and prouision, accustoming themselues to the vse of many things, whereas at first they were meere superfluities, they are now by custome become necessaries: for example, they hauehave diuers suits for the seuerall seasons, & wearing that which fitteth the time of the yeere, they accustome their bodies to a iust proportion or temperature betweene heat and cold; so also they carefully obserue the weather, keeping themselues warme within doores when the cold North wind bloweth, and onelyonly walking abroad when the aire is pleasant, and of a fit temper for their bodies. Finally, they liue at ease, shunning labour and any painfull exercise which might cause wearines, and do all their businesses by the ministery of their seruants. To al which when they hauehave by long custome inured themselues, they cannot endure any alteration: if they be a little warmer then ordinary, they are impatient of heat, & complaine as if they were broiled; if the cold wind do but blow vponupon them, they are readie to shake as if they were starued. If vponupon some extraordinary occasion they are forced to take any paines, they are presently sicke with wearinesse, and soone after lame and vnable to stir. Neither do they take vponupon them these things for the more state, or counterfeit them for wantonnes, or are only subiect to these infirmities through the impatiencie of their minds: but their nicenes, supplied and nourished with their abundance, maketh this tendernes and weaknes so habituall to their bodies, that they can in truth endure no hardnes; nor want any thing vntounto which they are accustomed without imminent danger. If vnseasonablie they leaue off any of their ordinarie apparell, or stand but a little in the cold ayre, they hazard their health by taking cold; if the weather be but a little too hot, they are ready to faint; if they take a p. 719little extraordinary paines, it is grieuous vntounto them, and the absence of their seruants whose ministery they vse, is as troublesome vntounto the…, as if they wanted their hands or feet: whereas the poor… labouring man is not hurt either with the cold of winter, or heat of summer, but as it were dareth the nipping winds and scorching Sun with his vncouered head, bare face and open brest, being best at case, and euen singing or whistling to expresse his inward ioy, when he is busiest at his labours: which when they are ended, he cheerfully and with a good stomacke feedeth on his course fare, and after sleepeth quietly in his hard bed. And therefore seeing riches hauehave so many infirmities attending on them, & subiect those that hauehave them to so many wants, from all which the poore estate is priuiledged and exempted; there is no reason why we should dote so vponupon them with immoderate louelove, and flie the other with such feare and hatred; seeing in this respect the meane condition hath iust preeminence: for though it be good to hauehave much, yet it is better to want nothing▪ seeing we come neerest to the estate of the blessed Saints & Angels, not in possessing worldly abundance, but in little needing such supplies. To which purpose one saith, that howsoeuer a rich man may seeme great and happie, because he hath horses, costly prouision, seruants and attendance: and though he may seeme to hauehave great power, because he hath many at command, appointing to eueryevery one their seuerall businesse; yet in truth these words of command, shew ratherIn foelix, verba ista, iunge, sterne, qu… cum superbia dicunt diuites, sunt infirmitatis, non facultatis. August. Serm. in fest. Paschae. Tom. 10. infirmitie and insufficiencie, then abilitie and power; seeing that which they cannot do themselues, they are constrained to do by the ministerie of others: and their great store and prouision doth but argue the greatnesse of their want, and consequently of their miserie; we being then alone truely blessed when hauing all our sufficiencie in God, wee stand in need of nothing. The like also may be said of voluptuous pleasures, which whosoeuer hauehave in abundance, and set their hearts on them with immoderate louelove, they are so farre from being perfected by them, that they adde much to their imperfection. For though at first they were but meere superfluities, yet being by custome inured to them, p. 720they become so necessarie, that they cannot want them without great griefe and discontent. Thus ordinarie drinkes seeme to their taste loathsome medicines, common fare, a tedious fast, want of sports and pastimes, a discomfortable imprisonment, and ordinarie societie, an irkesome solitarinesse; neither doe they seeme to themselues any longer to liue, then they enioy their vsuall delights, sitting downe at full tables furnished with all dainties, enioying the societie of their pleasant companions, and spending the day in gaming and reuelling; in seeing shewes and playes, and in following their sports and carnall delights: wherein, as oneSenec. epist. 39. saith, they are of all others most miserable, because they are come to that passe, that those things which were superfluous, are now become necessarie, whereby they become slaues to their delights, not freely enioying, but basely seruing them; and that which is the worst of ils, they louelove their slaueries; for them our vnhappinesse is compleate and perfect, when as filthie and dishonest things, do not only a littleSumma voluptas est nullis egere voluptatibus. Senec. epist. 12. delight, but fully please vsus, and there is no hope of amendment when vices become manners. In which respect (as he saith elsewhere) it is the greatest pleasure, not to stand in need of these pleasures, and to be (like the Apostle) free men, who can vse them, and not be brought in subiection vntounto them; enioying them with a carelesse contempt, and losing them without griefe: or vsing pleasures, as the Angels vse meate which they can eate for companie, and as easily obserue perpetuall abstinence; their feeding being an action of power, and not of necessitie. Finally, seeing the abundance of these earthly things bringeth want, and the greatest plentie is the cause of the greatest penurie and necessitie, like meates which do not satisfie, but increase the hunger; let vsus learne to contemne them, or at least carelessely vse them: and let vsus set our hearts on Gods spirituall graces and heauenly ioyes, by whose store we are enriched, and whose plentie brings sufficiencie. For they that drinke of these waters of life, shall neuer be more a thirst, but they shall Iohn 4. 14.John 4:14be in him a well of water, springing vp vntounto euerlasting life, as our Sauiour Christ teacheth vsus.

p. 721The third euill or mischiefe, which these worldly things§. Sect. 4. That worldly things bring men into a greeu…us seruitude. immoderatly loued, doe bring vponupon vsus, is that they depriue vsus of our liberty, and inthrall vsus in a miserable seruitude, and cruel bondage. For after they hauehave vanquished vsus with that power and strength which our owne opinions hauehave armed them with, they presently enchaine our hearts and affections with the links and fetters of their louelove, and so lead vsus away into a miserable captiuity; not suffering vsus any longer to serue the Lord, whose seruice alone is perfect liberty; nor yet to be ruled by holy reason, and aduised and counselled by a sound and vnpartiall iudgement; but putting out the eies of our vnderstanding, they make vsus to grind in their mil, spending all our strength in their seruice, and taking vsus wholly vp in their imploiments, either about the getting, keeping, or increasing them. And whereas the Lord offereth vntounto vsus, that if we will acknowledge him for our onelyonly Lord and Master, we shall hauehave a faire and easie seruice, and hauehave inward peace, and the quiet and comfort of a contented minde, and feed vponupon the delicious and wholesome foode of his word and sacraments; hauing for the present the vailes of his spirituall graces, and temporall necessaries, for our better encouragement in our easie labours, and his assured promise to giuegive vsus when our seruice is performed, and our terme finished, the wages of eternall life and euerlasting glory; yet like the wretched Jsraelites we are so intangled with the louelove of our bondage, that we are ready to preferre our painefull seruitude, before Christian liberty, these consuming and cruel labours, before that spirituall case and peacefull tranquillity, the seruice of the spirituall Pharaoh, before the seruice of our good and gracious God, and the fleshpots, onions, and garlike of this worldly Egypt, without any further hope of future benefit, before the spirituall Manna of Gods sanctifying graces, and our euerlasting inheritance in the holie land. And that those who are wordly minded be in this state and condition, and hauing shaken off the seruice of God are become true vassals of the world, it may appeare by that liuery and cognisance wherby the Apostle hath discer…ed thē; namely their subiection & obedience vntounto their master, p. 722Know ye not, saith he, that to whomsoeuer ye giuegive your selues as Rom. 6. 16.Rom 6:16seruants to obey, his seruants ye are, to whom ye obay? And the Apostle Peter saith, that howsoeuer wicked worldlings promise vntounto themselues liberty, yet they are the seruants of corruption; 2. Pet 2 19.2 Pet 2:19for of whomsouer a man is ouercome, euen to the same hee is in bondage. Now if this badge of obedience bee an infallible signe of seruice and subiection, then most certainely they who immoderatly louelove these earthly things, are not the seruants of God, but the bondslaues of the world. For what the Lord commandeth, they vtterly neglect, but what the world inioyneth, promising the wages of these vnprofible vanities, that they most willingly obserue and performe. As for example, the Lord requireth that they should not mind earthly things, that they should performe the duties of his seruice, deale iustly & vprightly with their neighbours, and be liberall and bountifull in the workes of mercy, releeuing the poore, and contributing of their goods to all religious and holy vses: and contrariwise the world cōmandeth that they should fixe their hearts and affections not on things aboue, but on things beneath, that they should for their worldly aduantage neglect Gods seruice and spend his Sabbaths about their owne affaires, and for the obtaining of these earthly vanities, vse fraud and deceit, dissembling and double dealing, oppression and cruelty: and that hauing by these meanes gotten much into their possession, they should labour daily to ad to their store, and not to diminish any part thereof by performing the works of mercy, charity &, piety, vnlesse they be pressed from them by authority; and except it be now and then to giuegive out of their thousands a penny almes to still the cry of their conscience, or to incourage them to goe on with more quiet of mind in their fraude, vsury, oppression & other vnlawfull courses, which their owne hearts doe not iustifie, because by giuing these trifles, they thinke that they hauehave made God some part of amends, and that thereby they hauehave aswell bribed his iustice, that it will not condemne them, as they hauehave corrupted their owne consciences, that they do no more accuse them. All which commandements, of the world, they willingly obey, neglecting p. 723and contemning the commandements of God; whereby they make it plaine that they hauehave vtterly cast off his seruice, and are become the deuoted vassals, and bondslaues of the world.

And here by the world we vnderstand both worldy men,§. Sect. 5. That worldlings are slaues in diuers respects. & wordly things, vntounto the seruice of both which this immoderate louelove makes men subiect; for they forgoe their liberty and become the seruants of all those, who may helpe them to the obtaining, preseruing, or increasing of these earthly things, which they so fondly louelove, or hauehave power in their hands to take them away, being ready at their command to doe what they know may please them, and to eschue those things, by the doing whereof they may incurre their displeasure. And because these are many and their minds and desires variable, yea often contrarie the one to the other; therfore that they may please them al, they are faine to transform themselues into a thousand shapes, and in their words and actions, according to the diuersity of their occasions, to vse ten thousand contradictions, humouring eueryevery one in their owne vaine, and like parasites studying to please all others rather then themselues; that so they may at least giuegive them contentment seuerally, vntounto whom they meane to bee beholding, whom it is impossible to please all together: which though they can doe with some facility (hauing brought their minds to a seruile subiection, for the more easie obtaining of their desires) when they hauehave to deale with them single and alone; yet how are they moiled and troubled with cares and feares of losing the fauour of some or all? How are their inuentions set vponupon the racke, when they labour to please many diuersly minded in the same company? and with what shame are they possessed (if they be not grown vtterly impudent) whē by cōferring and comparing their words and actions, their contradictions,Qui multis indiget, multorum seruus est, et si ea possidere videatur. Chrysost. in Ioh. 17. hom. 16.John 17 dissembling, and double dealing are discouered? So likewise they become the seruants and slaues of the things themselues which they seeme to hauehave at their command; for (as one saith) he who through his greedy concupiscence wanteth many things, is the seruant also of many, although he seemeth to hauehave them in his possession. And that both because p. 724by reason of their louelove towards them, they are ready to be at their command, that they may still enioy them; and by reason of that trust and confidence which they repose in them, whereby they depend vponupon them for sufficiency and defence, as much or more then the basest seruant, vponupon his powerful Master. Yea hereby they become slaues to their owne vile affections and neglecting both what Gods word, or their owne reason requireth, they suffer themselues to be wholly transported by their owne concupiscence, for the satisfying of their carnall desires: and as their passions and affections are ruled by these earthly obiects, so are they wholy ruled by their passions; not affecting things because they are good, but esteeming them good, because they affect them.Nullus liber est, qui sibi ipsi non imperat. Pythagoras apud Stobaeum. li. 1. ser. 6. The which gouernment of passion and carnall concupiscence, as it is most tyrannicall, so it argues the most base and obiect seruitude of wordly men, who are subiect vntounto it; seeing they are in a farre worse condition then they who are oppressed with the most cruell tyranny. For that onelyonly ruleth but the outwad actions, this also the inward thoughts; that but at sometimes, this continually; that with some hope of freedome, they hauing some desire to be deliuered when opportunity serueth; but this desperate and hopelesse, seeing not onelyonly their bodies, but their wils also are embondaged, so as they hauehave not so much as a desireAn non seruus cui dominatur peccatum, & maximè? nisi tu forte indignius iudices hominem tibi quàm vitium dominari. Bernard. Rom. 6. 20. 2. Tim. 2. 26. §. Sect. 6. That worldly things make their owners slaues to themselues.Rom 6:202 Tim 2:26 to be set at liberty. Finally, as hereby they become slaues to their owne concupiscence, so it being carnall and corrupt, maketh them also the seruants of sinne; not daring to doe any thing which God commandeth, when it will hinder them from obtaining their earthly desires; and running headlong in any wicked course which promiseth to satisfie their carnall concupiscence; now what can be more miserable then the seruice of sinne, which freeth vsus from righteousnesse, as the Apostle teacheth vsus, and maketh men also to become the slaues of Satan; whilst for the obtaining of these worldly vanities, they are ready by sinning to doe satans wil, and to please him, by displeasing God?

But though these worldly things should subiect men to the slauery of nothing else; yet the seruice which they who p. 725set their hearts vponupon them, are constrained to do vntounto themselues, were sufficient to make them miserable: for what can be more wrethed then to leaue the seruice of the almighty Creator, and to become slaues to these base and meane creatures? To neglect our allegiance to the glorious King of heauen and earth, that wee may serue our seruants, and yeelde subiection to them, ouer whom we are appointed to rule? EspeciallyHeu quàm miserum est discere seruire, vbi doctus s…s dominari? Mat. 11. 29. 30.Matt 11:29Matt 11:30 if we further consider, that Gods seruice which wee forsake is easie and profitable: for as Christ hath taught vsus, his yoake is easie, and his burthen light; which notwithstanding whosoeuer take vponupon them, shall find eternall rest to their soules. Whereas contrariwise the seruice which is performed to these wordly vanities, is tedious, tyrannicall, and full of trouble, bringing in the end to those that serue them, hell and destruction, as their wages and reward. For so the authour of the booke of Wisedome bringeth in the wicked complaining, in their horrour of conscience, and torments of nell: Wee hauehave wearied our selues in the waies of wickednesse Wisd. 5. 7. 8.Wis 5:7Wis 5:8and destruction, and wee hauehave gone through dangerous waies; but we hauehave not knowen the waie of the Lord. What hath pride profited vsus? or what profit hath the pompe of riches brought vsus? So that the more worldly men doe abound with these earthlyMundana quo plura maioraque sunt, eò ille minor ac plurium seruus est, qu…m foelicem vulgus appellat. Senec. li. de beata vita, ca. 14. things, the more insulting masters & proude tyrants they hauehave to rule ouer them, & consequently the more greeuous is their seruitude. Neither is this tyranny mitigated by obeisance and submisse dutie; for so seruill is the nature of these tyrannicall Lords, that the more hartie and diligent seruice is done vntounto them, the more they insult, and tyrannize ouer their seruants; heerein more sauage and barbarous then the wild beasts, which grow more milde to those who are seruiceable vntounto thē, & are said to spare those who vse most submission. VntoUnto which we may adde that this seruice is not performed with the body alone, but also with the minde, whereby it commeth to passe, that wordlings are neuer at rest, neither day nor night; for that time which should be allotted for sleepe, is spent in meditating of those businesses which when they arise, they are to performe to these cruell masters. And that which maketh vp the height of the wordlings miserie, there p. 726is no hope of their freedome, because they louelove their seruitude; and are so much delighted with the glorious brightnesse of their golden chaines, that they will not be set at liberty, because they will not part with their giues and fetters, they with their shining lustre so dazling their eyes, and euen stupifying all their senses, that they neither see nor feele their bondage and seruitude.

Thus honours immoderately loued, make men subiect§. Sect. 7. That honours immoderately loued, bring men into slauerie and thraldome. Omnibus seruis seruilior est vanae gloriae mancipium, & in omnibus obuijs placere volens: at qui illam conculcarit omnium summus est. Chrys. in Mat. 2. homil. 9.Matt 2 to a noble thraldome, and vnderunder the maske of glory and greatnesse, bring with them disguised bondage; for in ruling they must serue; and before they can hauehave the glory of the world, they must abase themselues to be in subiection to many commaunders, wherein the state of an ambitious man is farre more wretched then the estate of the poorest seruant; for whereas these hauehave discharged their duety, and are at rest, when they hauehave by their seruice pleased one master; they contrariwise turmoile themselues by seruing many, becomming their vnderlings, ouer whom they seeme to rule. For looke of how many the ambitious man desireth to be praised and honoured, vntounto so many he standeth in awe and subiection He dare not do those things which best please himselfe, but those which hee knoweth most plausible to his admirers; and the more they are in number, the greater is his taske, for he serueth a beast which hath many heads, and eueryevery head hath his differing opinions. The which maketh the proud man to stoup in his greatest brauery, to distract his thoughts, and beat his braines, in studying how to please a disagreeing multitude: hee is alwayes in feare of losing his fauourites, as though he should fall out of the clouds to receiue a mortal blow vponupon the earth, vnlesse they did support him with the wings of fame and hold him vp with the breath of their mouthes: hee is alwayes most vigilant, that heeInnocent. de vilitate conditionis humanae. neither say nor do any thing which may displease; he counterfeyteth humility, and faineth honesty; hee maketh shew of affable courtesie, and dissembleth benignity; to all hee meets he vncouers his head, and boweth his body, he riseth vp and embraceth, applaudeth and flattereth; he dayly p. 727visiteth his fauourites, and obserueth vntounto them all outward complements, hee is in iealousie, not onelyonly of verbal censures, but of mentall dislikes, hee obserueth the verie lookes and countenance of all, and is as much afraide of a fained rumor, and false fiction, as of a iust accusation, and deserued reproofe. And as hee liueth in this slauery in respect of worldly men, whose praises hee hunteth after; so also is he seruant to his honours and preferments, whilest he spendeth his spirits, tireth his thoughts, and euen consumeth all his strength, either about the getting, keeping or increasing them. Yea they are slaues also to their own lusts, & whilest they rule and command others, theyCaesar exercitum, ambitio Caesarem ducebat. Senec. Epist. 94. themselues are ruled and commaunded by their own ambitions; and yet not with a gentie gouernment, or easie subiection, but with more tyranny and cruelty then can be expected from a barbarous enemy: for after the Turkish fashion, this tyran ambition, hath their goods at continuall commaund, spoiling them of all their riches to make golden steps, whereby they may ascend into the seate of honour; yea and when all their wealth is consumed, they are ready with the Egyptians to sell themselues into a miserable seruitude that they may feede their famished soules with the smoake of vain-glory, which will neuer satisfie them; for it forceth them to trauell by sea and land, to weare out themselues with labours, to expose their bodies to wounds and scars, and their liues to innumerable miseries, and most desperate dangers. In which regard one saith,Chrysost. ad pop. hom. 43. Tom. 4. that the seruant of vaine-glory, is seruant to eueryevery one; and in his seruice more seruile then the basest bondslaue; for no tyrannous master laieth such heauy burdens, and grieuous commaunds vponupon his slaues, as it doth vponupon his captiues, and the more obedient they are, the more this ambition increaseth it tyranny. Neither doth …t tyrannize ouer their bodies and goods alone, but ouer their soules also; for it turmoileth them with many vnrulie passions, racking them betweene hope and feare, and euen burning their hearts with boiling anger, and furious desire of cruell reuenge: it disquieteth them with continuall cares, whilest they tire all p. 728their thoughts in plotting the meanes of aspiring, or preseruing their glory and greatnesse; and (which is worst of all) it defileth them with all manner of sinne, whilestNequc gloriae seruus mi us peccat quàm fornicat…r, imò longè plura & grauiora committit. Chrys. in Iohn 3. homil. 27.John 3 they are ready to put in practise any vilinany to aduance themselues higher, as before I hauehave shewed. And consequently, whilest they aspire to bee aboue all other men, they become the seruants of sinne, and slaues of Satan; and willingly doe that, to which our Sauiour was tempted, and resisted, that is, fall down and worship the diuell, when he promiseth vntounto them the glorie of the world, & so first bring themselues into the most damnable seruitude, that afterwards they may be extolled and aduanced.

So also riches when they are too much esteemed, and§. Sect. 8. That riches bring their owners into a miserable bondage. excessiuely loued, bring their owners into a miserable bondage, making them to serue the earthly mammon, & their owne couetous lusts; the which ruling in them subiect them to the base seruice of all men, from whom they expect gaine and aduantage; yea of sinne and Sathan, being ready to commit any wickednesse, for the increasing of their wealth. But this is not the state of all men that hauehave riches, but of those who too much esteeme and louelove them; not so much of the rich, as of the couetous, who dote vponupon them; not of those who being wise, know how to vseDiuitiae apud sapientem virum in seruitute sunt, apud stultum in imperio. Senec. de vita beata. cap. 28. them, keeping them in seruitude, and hauing them at commaund, but of those fooles, who not knowing their right vse, suffer them to tyrannize and beare rule. For if we can possesse riches with carelesse contempt, and moderate louelove, if wee hauehave them at commaund, and when wee please can part with them liberally, and chearefully for the reliefe of the poore, and for all pious and charitable vses, if wee can possesse them and humility too, being neuer the more proude and insolent, because of our abundance, thē are wee not by them brought into this slauery, but continue freemen, and Gods faithfull seruants; neither doth our hauing, but our immoderate louing of riches, hinder vsus from seruing God; for our Sauiour Christ saith not,Matt. 6. 24.Matt 6:24 that it is impossible to hauehave riches and serue God, but to doe seruice vntounto them both as our Lords and masters. As p. 729therefore it is said of fire and water, that they are good seruants, but bad masters; so may it be truely said of riches, which whilest they are kept in subiection, and vnderunder commaund, are profitable seruants, but become tyrannousPecunia si vti scias, ancilla est, si nescias, domina. Senec. Si pec…niam habueris, necesse est, aut teipsum, aut pecuniam tuam habeas vilem. Senec. masters when they are suffered to rule and beare sway. So that whosoeuer possesseth riches, must eyther basely esteem them, in respect of soueraignety, or become base himselfe; either he must commaund and rule them as a Lord and master; or they will rule him as a seruant or slaue. For so our Sauiour Christ saith plainely, that the couetous worldling serueth his riches; and euen reason and common experience teacheth vsus, that they who ouervalue their wealth & set their hearts vponupon it, howsoeuer they are owners, yet they are not masters of their riches, yea in truth that they are no better then drudges & seruants vntounto them, carrying themselues towards them in all respects, in a most seruile and slauish maner. For they hauehave not their riches at their commaund, nor hauehave power to doe with them that which their iudgement best approueth, as to bestowe them vponupon thēselues for their owne comfort, & to distribute them for the reliefe of the poore; but they are commaunded by them, and enioyned still to scrape more, when already they hauehave too much. As seruants they minister vntounto their mony, and doe seruice vntounto their wealth, keeping and tending it, watching ouer it, and in all dangers with the hazard of their liues defending it. To which purpose one saith, Thou art aAmbro. lib. de Nabuth. c. 14. iaylor, and not a master of thy riches, whosoeuer thou art that hidest them in the earth, thou art a seruant of them, and not a disposer and iudge: for he is a seruant of riches, who as a seruant waiteth vponupon them; but he who hath shaken off this yoke of seruitude, doth dispose of & distribute them as becommeth a master. So likewise as a seruant, though he hauehave the care and paines in tending them, yet he hath not the power or courage to touch them, or to dispose of them to those vses which his iudgement best approueth, for feare of displeasing these tyrannous masters, the earthly mammon, and his carnall concupiscence. For (as one obserueth) let a man aske of the most wretchedst miser, what hee p. 730thinketh of those, who hauehave not only the ioyfull fruitiō of their riches themselues, but also giuegive of them liberally to the releefe of the poore, and he will say that he doth wel and wisely in so disposing of them. Aske him further, why then he doth not doe that himselfe, which he approueth in another, and he will say hee cannot. Of which his inability, though he can giuegive many reasons, yet the true cause is, becauseBernar. super Cant. ser. 21. his golden idoll, and his owne auarice will not suffer him. So that he is not a freeman, nor master of those things which he doth possesse, because they are not at his disposing; he is not Lord of his mony, but a seruant, and a iaylor rather then an owner. Yea hauing made gold his god, by louing, trusting, and hoping in it, hee abstaineth from touching it, and from imploying it to common vse, as though he feared to commit sacriledge against his Idoll; and can as easily be perswaded to breake his bones as his bags, and to teare off a peece of his flesh, or maime a member, as to communicate any part of his whole summes to charitable vses. Yea as though he had receiued some speciall charge from his Soueraigne, the neglect whereof should be punished with death▪ (euen when himselfe stands in need of necessaries, wanting either clothes for his backe, or food for his belly) he dare not touch his full bagges; and as if they were not his owne, but the goods of strangers committed to his custody, he dare not diminish them, lest he should be condemned of theft. In which respect the couetous miser is trulySenec. epist. 119. said to be possessed of riches rather then to possesse them, hauing them as a prisoner hath his keeper, which seemeth to waite and attend vponupon him as his seruant; when as in truth he is his iaylor, who will not suffer him to goe any where, but whither hee pleaseth: Or as a man is said to hauehave an Ague, whereas it rather hath him: or as he is said to hauehave a chaine who is bound with it, which enthralleth & captiueth him, and whilest he hath it in his keeping, is also kept of it, so as he can neither moue nor stirre, but onelyonly so farre as it giueth him liberty.

By all which it appeareth, that he who setteth his heart vponupon§. Sect. 9. That the seruitude of worldlings to their riches is most greeuous. on his riches, is by them of an owner, made onelyonly a keeper, p. 731and of a master, a seruant. Neither is this any light subiection, or easie seruitude, but aboue all other slauery most greeuous and intollerable: for this earthly mammon, and that greedy diuell of vnsatiable auarice, like cruell tyrants weare and consume the strength of their deuoted vassals, with carking cares, restlesse feares, and toilesome labors; they make them to trauell ouer sea and land, to worke night and day, in the cold of winter, and in the heat of summer, to expose themselues to innumerable dangers, and to runne with extreme hazard of their liues most desperate courses, and all to get or increase their riches. In all which indeuors, if they happen any whit to faile, and sustaine any losse, notwithstanding all their labour, their cruell masters set all these losses on their scores, making them to pay for all that is miscarried, with the penance of bitter teares, and hearty griefe. And where as the hardest masters suffer their seruants to refresh themselues with resting in the night, that they may be more fit for the next daies labour; these much more cruell then they, doe so continually haunt them with cares and feares, that though they goe to bed, they can take no rest: for as the Wise man saith, The abundance of the rich will not Eccles. 5▪ 11.Eccl 5:11suffer him to sleepe. And as they hinder them of their sleepe, so also they skant and miserably pinch both their backesAuaritia dura… domina, non smit seru…s edere ad saturitatem. and bellies, and after their intollerable labours, keepe them from inioying the fruit of their labours, and suffer them not to eate till they be satisfied, nor to weare so many clothes as will keepe them warme. And howsoeuer they hauehave abundance in their keeping, yet will they let them hauehave scarce any thing in vse; and possessing much, they hauehave nothing in fruition. Wherein they may fitly bee compared to such Wards, who hauing a little too great possessions, die in their wardship, and neuer come to the vse of their lands: or to the Patriarches sacks, which hauing in them both corne and mony, had no further vse of either, but to bee worne out in keeping them. In which respect, the miser and slaue of wealth is said, not to be rich, but, as it were rich, because in his abundance his Idoll and auarice keepe him poore. So the Wise man saith; that there is that maketh himselfe rich, and p. 732Pro. 13. 7.Prov 13:7hath nothing; and that maketh himselfe poore, hauing great riches: because, though he hauehave much in possession, yet heLuk 14. 11. Eccles. 5. 10.Luke 14:11Eccl 5:10 hath nothing in vse: and therefore (as one obserueth) well might the couetous man who had bought the farme say, that he went to see it, seeing as the Wise man saith, they hauehave no further vse of their wealth but to looke vponupon it. Now what difference is there betweene wanting it, and thus hauing it, seeing they hauehave their riches no otherwise then the Phorcides had their eye, which (in a poeticall fiction, moralized by these misers) are saide to hauehave kept it locked vp in a box, where as they in the meane time going abroad, were ready to fall into the pits and ditches for want of sight,Stobaeus Ser. 97. Tom. 2. till at last by force it was taken from them. Finally, where as good masters spare their seruants in their old age, letting them take some rest after their painfull labours, and after faithfull seruice performed, make them free men, and set them at liberty: contrariwise, these cruell tyrants neuer fauour their bondslaues, but the more faithfull seruice they hauehave done them, the more heauy burthens they impose vponupon them: neither will they euer suffer them to come out of their apprentiship, and to rest from their drudgery; but euen when they are old and decrepit, and (as it were) hauehave one foote already in the graue, they still turmoile them with feares and carking cares, and make them to trudge on euerie base arrand which promiseth gain, when they cannot go without a staffe. And that which is worst of all, they daily spend and tire them, not only in painfull but also in sinfull seruices, making thē most vnconscionably to lie, dissemble sweare, & forsweare, deceiue with fraud, and oppresse with crueltie, all with whom they deale; and that when they are ready to leaue the world, indangering thēselues in most desperate maner to eternal destruction, & that for no further profit in respect of their owne vse, but that they may hauehave a name to hauehave left much to their heires and executors. And therefore seeing this worldly wealth immoderately loued, doth bring it owners into this cruell seruitude, let this serue to weane our hearts from this excessiue louelove. For (as one saith) wee are most masters of our riches, when we p. 733least couet them; and where as couetous men by greedyAuaru… terrena esurit vt mendicus, fidelis contemnit vt dominus: ille possidendo mendicat, iste contemnendo seruat. Bernard. super Cantica. Serm. 21. hungring after them, doe shew themselues base beggers, and drudging seruants; the faithfull by contemning them, approue themselues to be th… masters and true owners; the one beggeth in keeping them, the other keepeth in contemning them. Neither let any man excuse his greedy auarice in pinching his backe and belly for the louelove of his golden idoll, by pretending his charge of children; for God neuer taught any to rob himselfe, to enrich his children, nor to depriue himselfe of necessaries, that hee may leaue vntounto them superfluities, wherewith they may play the prodigals in riotous spending them, as their predecessors hauehave plaied the wretched misers, in greedy gathering them; for the Lord giueth his giftes to bee enioyed by those vponupon whome hee bestoweth them; and would hauehave that alone laid vp for posterity, which may be honestly and christianly spared from naturall, ciuill, and religious vses, taking vponupon himselfe the care of prouiding for posterity, when their predecessors cannot by lawfull means lay vp for them sufficient plenty. Againe, let them remember, that God hath not giuen them children to bee causes or excuses of their couetousnesse, and therfore when they thus abuse them, as occasions to increase their auarice, they may iustly feare, that God in his displeasure will take them away, that so depriuing them of these figge-leaues of vaine excuses, their couetousnesse may lie open and naked, when as it still continueth as raging and violent as it was before. For that children are not the true causes of their greedy scraping, it may appeare, in that many who hauehave them, are liberall; and many who want them, most wretchedly miserable; some being neuer wearie of gathering, who hauehave but few or none, and some laying vp but little, who hauehave a great many; whereby it appeareth, that it is not care of their childrē which maketh themChrys Homil. 68. ad p…p. Tom. 5. thus greedy in scraping, but the insatiable disease of their mind which tormenteth them with hunger, if they bee not continually feeding it with new supplies.

Finally, voluptuous pleasures, when me… set their hearts§. Sect. 10. p. 734vponupon them, make them of free men to become vassals andThat voluptuous pleasures make men to become slaues and seruants. seruants, spending all their thoughts, strength, and time, either in procuring, or inioying them, if at least they may be said to inioy that, which in m…st tyrannous manner doth inthrall and ouer-rule them: for they are content to lose their liberty to hauehave their delight. They set all aside, which may either concerne their credit or profit, that they may serue their lusts, and cannot so well be said to buy pleasures to please their carnall appetites, as wholly to sell themselues ouer vntounto pleasures, not caring to bee their slaues, so they may inioy their company. And thus the glutton is a seruant to his own belly, & the drunkard to his filthy appetite, spending all their time in furnishing and feeding at full tables, and in procuring and drinking delicate wines, and most pleasing drinks. The which masters they serue with such seruile obedience, that the Apostle doubteth not to call them belly-gods, seeing they not onelyonly hauehave all their seruice both of body and mind, but also performed with all deuotion. And thus also the whoremaster becommeth a slaue, not onelyonly to his filthy lust, which maketh him to neglect all duty to God, his neighbour, and himselfe, and not caring for health, person, nor estate, to runne at the command of his concupiscence into all desperate dangers; but also becommeth a most slauish seruant to his harlot, being wholly at her command, running when she appointeth, comming when she calleth, going away when shee biddeth, giuing when she asketh, and fearing when she threatneth. Neither is this seruitude to worldly pleasures and our owne voluptuousnesse light, or the euils few which they cause vntounto vsus: for no enemie can be so tyrannous, or bring vponupon any so many and greeuous mischiefes, as these carnall pleasures, when once they hauehave got men into their thraldome and subiection. For they doe not onelyonly hold the body in most cruell bondage, making it to spend it selfe, consume it strength, and exposing it to innumerable sicknesses and diseases, but also tyrannize ouer the soule, infatuating the vnderstanding, and so captiuing the will, heart, and affections, that they ar… in louelove with their seruitude, and doe not p. 735so much as desire to be set at liberty, but being made sluggish and slothfull with this spirituall lethargie, they forget the ioyes of heauen, and that true happinesse of reasonable creatures, and take all their delight and contentment in wallowing themselues like filthy swine, in the stinking puddle of carnall pleasures. The which maketh the estate of wordly epicures desperate and …emedilesse because they are in louelove with their diseases, and hate the medicines whereby they might be cured. And as it is said of Vlysses retinue, that hauing drunke those impoisoned cuppes which Circes had prepared for them, and being by them transformed into beasts, they were so in louelove with their brutish condition, that they would not againe bee transformed into men: so these worldly Epicures, (in whom this is truely moralized) being by this notorious witch of carnall pleasures infatuated in their vnderstandings, and turned into beasts, are so delighted with this brutish estate, that they cannot be perswaded to leaue their brutishnesse, and to liue as becommeth reasonable men, & much lesse as it beseemeth the calling of Christians. And as it is said of the Torpedo fish, that it is of such a poysonous & venemous nature, that if it but touch the line of him that angleth, the poyson is therby deriued to the rod, and from thence to the hand, whereby he is presently so stupified and benummed that he loseth his strength, and the vse of his l…mmes: so when these poisonous pleasures doe but get the lest acquaintance, and as it were but touch voluptuous minds, they are not onelyonly made brutish, but euen so benummed and sensles, that they hauehave no power to moue in any good action. The which remidilesse bondage of worldly Epicures, one expresseth after this maner: Doest thou (saith he) thinke those freemen, or cleare from diseases, whome pleasures hauehave barbarously bound and enthralled? why, though they hauehave not a chaine to tie them, yet their owne luxuriousnesse holdeth them fast in bonds with vnauoidable tenacity; and being fallen intoHieron. epist. ad aegrotum amicum. Tom. 4. the snares of beastly pleasures, (as the bird catched by the subtlety of the fowler) the more they labour and striue to escape, the more they are entangled and ensnared. So that p. 736if any man would retaine his pretious liberty, hee must carefully auoide the immoderate louelove of carnall delights, and euen stop his eares against the bewitching tunes ofAgesilaus apud Plut. in Lacon. Apothegm. l. 1. these pleasing Syrens, that hee bee not allured & caught in this vnrecouerable thraldom. And if with importunity a present of voluptuous pleasures be forced vponupon vsus; let vsus with the wise Emperour not keepe them from our selues, & the vse of others, whom we desire to continue in a generous and free disposition: but carelesly cast them away to bee enioyed by such Helots and slaues, as are of a base qualitie and seruile nature, as better beseeming them, then such as professe the glorious liberty of the sonnes of God. Especially, considering that as they take away the freedome of men, so much more the liberty of Christians, making them to become the seruants of sinne, and slaues of sathan; and consequently vtterly vnable to do seruice vntounto God: for they who are addicted to voluptuous pleasures, are ready to attain vntounto the sinful fruition of thē, by neglecting all good duties which they owe vntounto God,Debilitatem nobis indixere delitiae, & quod di… noluimus, posse desiuimus. Senec. epist. 56. and to fall into any sinne which will bring delight: and so by continuall custome, their pleasures doe so weaken and seaze vponupon them, that those things which formerly they did of will, are now forced vponupon them by vrgent necessitie, they being vtterly vnable to doe any otherwise. And therefore to conclude this point, if we would not lose the liberty both of men and Christians, and subiect our selues to a seruile estate, and most slauish condition, let vsus not set our hearts vponupon, nor immoderately louelove these worldly vanities, but vsing them as though wee vsed them not, let vsus stand fast in that liberty wherewith Christ hath set vsus free, and place our affections vponupon the sweete and comfortable graces of Gods holy spirit, and the eternall ioyes of his heauenly kingdome, wherein wee shall bee honoured, enriched,§ Sect. 11. That abundāce of worldly things bring enuy and hatred to their owners. and delighted, without any impeachment to our freedome and liberty.

The fourth euill which abundance of these worldly things bringeth, is, that they expose those that hauehave them to the enuie and hatred of those who are about them: for superiours p. 737spite at them because they come so neere them, and inferiours enuie them because they are preferred before thē, and equals hate them, because they are matched by them; whereas they ought (as selfeloue maketh them beleeue) to hauehave had great preheminence: which maligning spite, and fretting enuie continue so long, as they continue in their worldly happinesse; neither is there any meanes to be freed from them, but by losing their prosperitie and becomming miserable. Thus the higher a man is aduanced in honors andQuò gloria maior eò propi…r invidia. preferments, the more commonly he is maligned, and the greater his glorie is, the greater also is his enuie. Yea and that which is worst of all, those often who are honoured with outward complement, as cap and knee only, hauehave inward grudges borne them from the very heart, and though they hauehave but false glorie, yet they hauehave for it true enuie. The which is more bitter and spitefull, if their ambition whereby they hauehave raised themselues vp, hauehave plainly appeared in their aspiring. For (as one saith) ambition when it breakethBernard. ad Episcop. Aquit. epist. 127. out into impudencie doth lose his efficacie, and when this wicked affection grossely appeareth, it taketh no effect. And therefore ambition being the mother of hypocrisie, doth louelove secret corners, and as impatient of the light, it lurketh in darknesse: but when it lieth lowest it looketh highest; like one in the bottome of a well both dark and deepe, who is better inabled hereby to see the highest stars, with a quick and strong sight, then they who stand on the top of a steeple. For the ambitious man knoweth, that if hee hauehave many witnesses who are able to giuegive testimonie of his pride, it is the next way to hinder him of his desired honours, seeing the more glorie is affected, the lesse it is apprehended and obtained, when the affection is discerned: for there is nothing more inglorious, then to aspire vntounto glorie. An example whereof we hauehave in the Apostles Iames and Iohn: for howsoeuerLuke 22. 24. Matth. 20. 21. 24Luke 22:24Matt 20:21Matt 20:24 the rest were so ambitious, that there was a great strife amongst them who should be greatest, yet because the aspiring ambition of these two brethren did more grosly break our in their suit made to our Sauiour, to sit on his right hand, and his left in his kingdome; they hereby exposed themselues p. 738to the great disdaine of the rest of their fellowes. But howsoeuer this honour attained vntounto by ambitious aspiring is most maligned and enuied; yet that glorie and preferment, which commeth either by inheritance or desert, wanteth not his share of enuie and hatred; men being heerein naturally like night bats and owles, who cannot without some impatiencie, and grudging, looke vponupon the bright beames of their neighbours glorie, or aduancement. Thus Caine could not indure to hauehave Abel preferred before him,Genes. 4.Gen 4 though he were farre more worthie of preferment. And the Patriarkes pined themselues with enuie, because Ioseph wasGen 37. 4. 11.Gen 37:4Gen 37:11 deseruedly preferred in his fathers louelove: & were filled with spite and disdaine, when as he did but dreame of his future honors; which afterwards (they not being able to contain it any longer) did burst out into cruel reuenge. Thus was meek Moses enuied and maligned, because God had aduancedNumb. 16. 3. and 12. 2.Num 16:3Num 12:2 him in place of gouernment aboue the rest; and that not only by Corah, and his fellow conspiratours; but euen by his owne brother, and sister, Aaron, and Miriam, who were next vntounto him. And thus though Saul, for his deserts affected, and greatly aduanced Dauid, yet when he dimmed his glorie, and in the womens song was preferred before him; Saul hath slaine his thousand, and Dauid his ten thousand; hee was1. Sam. 18. 2. 8.1 Sam 18:21 Sam 18:8 filled with wrath and enuie towards him, and greedily thirsted after his blood. The like also may bee said of worldly riches, which when they abound, expose their owners to enuie and hatred: and the fatter that men grow in their estates, the leaner the enuious man waxeth when hee looketh on them. An example whereof we hauehave in Isaac, who no sooner was inriched with sheepe and heards of cattell, but presently the Philistims, among whom hee liued, enuied at him. And thus great Landlords are enuied by their poore tenants, whē they behold their large lordships: thus one neighbour enuieth to another his better market, richer soile, and more fruitfull crop; and thus among Merchants he is most spited at by his fellowes, who hath made the most prosperous vioages, and hath with vnexpected speede attained vntounto abundance of wealth. Finally, howsoeuer a man would think that p. 739worldly pleasures were so base and contemptible, that they were beneath the reach of enuie which looketh vpward, and hath it sight alwaies fixed on high obiects; yet when these carnall delights, which are in their owne nature low, are aduanced and extolled by mens ouer partiall iudgements and opinions, they also presently become the marke of enuie; eueryevery one being readie to spite at their neighbours, when they see them wallowing in these earthly pleasures; especially if themselues want necessaries, notwithstanding they tire both bodie and minde with painfull labour. Now the reason why the abundance of worldly benefits is thus accompanied with enuie and hatred, is, because being finite▪ there is but a certaine measure of them; so that the more some abound, the more of necessitie must others want: and into the more parts these earthly things are diuided, the smaller share must eueryevery one hauehave, to whom they are thus distributed. And therefore men louing and setting their hearts vponupon these vanities, do enuie and grudge that others should enioy that which they desire; because their hauing it, is the cause why they want it, or at least why their portion is the lesse, so as they cannot hauehave it in that quantitie which they could wish; seeing a finite and limited proportion or quantitie, must of necessitie become so much the lesse in the seueral parts, by how much the whole is more often diuided. And therfore seeing worldly prosperitie and the abundance of these earthly things, doe bring as much enuie when wee hauehave them, as miserie when wee want them; and will scarce counteruaile with their profit and benefit, the discontent which they bring with them through this malignitie and spite, especially when this malice and enuie, being armed with power, is readie continually to make anothers happinesse a sufficient cause of quarrell, & to take sharpe reuenge, because they presumed to receiue the worlds proffered fauours; let vsus not too much affect these maligned vanities, but wholly set our hearts vponupon those heauenly honours, ioyes, and treasures, which being infinite, are not diminished when they are communicated to many; but are rather infinitely multiplied and increased by this communion, euerie p. 740one hauing them wholly to himselfe, and by vertue of their perfect louelove inioying them wholly in eueryevery one of their fellow saints and brethren. So that ones fruition of these glorious ioyes, is so farre from procuring anothers want, and enuie vntounto themselues; that the more they are in number, the more their ioyes are multiplied; for the more they louelove, the more their ioyes are increased, and the more they are increased by this communion, the more they louelove.

The fifth euill accompanying these earthly things, is, that§. Sect. 12. That worldly things are the causes of all emnitie and discord. as they procure secret enuie, so also they are the common causes of open emnitie, discord and contention; and that not only betweene strangers, but euen the dearest friends, and neerest kinred; brother falling out with brother, and the father with the childe, when this bone of worldly vanities, as the matter of contention, is cast amongst them. So the Apostle Iames saith, that warres, contentions, and bitter enuyingIames 4. 1.Jas 4:1 one another, proceed from these carnall lusts, which fight in the members of greedie worldlings, whereby one coueteth that which another enioyeth, and are filled with enuie and indignation, when they faile of their desire. For when men hauehave set their hearts on these earthly trifles, and hauehave made them their idols, louing them more dearely then Ionathan Dauid, yea then the saluation of their owne soules; then all inferiour loues must needs giuegive place, and when they crosse the other are turned into spite and hatred. And from hence it commeth that worldlings are readie to lose their friends, for the getting of these worldly vanities, to neglect all duties which they owe to kinred and acquaintance, when they hinder their hopes, and will not stand with their carnall desires; to circumuent them by fraud and deceit, and to offer wrongs and iniuries, iniustice, and all kinde of oppression, that they may by diminishing their estate increase their owne, and seaze into their hands as a prey those things which they thus dearely louelove. Which when the other, who affect them as much as they, doe once discerne and perceiue, they become mortall foes, burning in hatred and desire of reuenge, and defending their owne with all their power, as much now for hatred of them who would rob them of their p. 741iewels, as for the louelove which they beare to these things themselues. As then this louelove of earthly things, doth take away that communitie, which should be among friends; whilest eueryevery one desireth to hauehave a proprietie in the things which he affecteth, both in respect of their possession, and also of their fruition and vse; so doe they with eagernes, proportionable to this louelove, defend this proprietie; and because their right is sometime ambiguous, and doubtfull in it selfe, and sometime in their opinion only (selfeloue casting a vaile before their eyes); they fall into emnitie and contention, both challenging a right and propriety vntounto the things theyNihil inde concupiscamus, vnde rixa est inter competitores. Senec. epist. 14. louelove. Which contentions and vnfriendly brawles can no otherwise be auoided, then either by not hauing, or immoderatly louing the matter or occasion of their discord. Thus honours are the causes of emnity amongst men, whilest they striue who shall hauehave them, or detract from one anothers praise, or do not giuegive expected commendations; or are ready to supplant their best respected friends when they stand in their way, and hinder their rising; not sticking to vse al fraud and deceit, lying and dissembling, nor to commit any outrage, wronging and oppressing, killing and destroying, those who being ouerthrowne, may inrich them with their glorious spoyles; or doe by their standing against them keepe them back from enioying their ambitious desires. Wherein they make no difference of friendship or kinred; for if once they be possessed and haunted with this proud furie, they are readie to make warre against their owne brethren, to ouerthrow their familie, and professe open emnitie against their owne fathers, if they doe but stop them in their eager pursuitTu potes vnanimes a…mare in prael…a fratres Atq…e …dus versar… dom…s. Oratio Iunonis ad Alecto, apud Vngil. Ae…cid. lib. 7. of honour and preferment. So also what so great cause is there of emnitie and contention, as worldly riches? which being immoderatly loued, do cause men to offer any wrong or iniurie vntounto their neighbours, which may further them to the fruition of that which they so much affect. For whilest all desire to hauehave them in abundance, and in respect of their limitted quantitie they must of necessitie be but in the possession of a few, hence it is that they continually striue and contend, who shall hauehave the preheminence of seazing vponupon, p. 742and possessing this golden bootie. And because selfeloue soVbi pecuniae sunt, ibi inimicitiarum ac mille contentionum est fundamentū ac basi…. Chrysost. in Mat. 28. Homil. 91.Matt 28 blindeth men that eueryevery one thinketh himselfe worthiest, and iudgeth his least shew of title, the best right; they are readie to incroach vponupon their neighbours, and to intitle themselues vntounto their possessions; if they be strong enough seazing vponupon them by force and violence; or if they want this tyrannous and ouerbearing power, they will endeuour secretly to circumuent them by fraud and deceit; or openly vnderunder colour of law to prey vponupon their estates. Neither is there any thing more common then this, among couetous worldlings; vntounto whom riches is the fuell of their contentions, which being set a fire with their burning concupiscence, flame out into wrath and emnitie. So that (as one saith) if they had not iust men among them, which whilest they striue to make peace & part these contending theeues, doe become a bootie vntounto them both, they would deuoure one another with their eager contentions; like famishedChrysost. in Epist. ad Eph. 4. Homil. 9. tom. 4Eph 4 wilde beasts, which with mortall furie would, when hunger pincheth them, fight with those of their owne kinde, that after the conquest they might prey vponupon them, if there were not some harmelesse lambes neere vntounto them, which part this strife, by becomming a more easie prey vntounto them both. And as this is to be daily obserued amongst ordinary neighbours, so no where more commonly then amongst most intimate friends, and neerest kinred, where by reason of their intercourse of dealing, or occasion of diuiding their conioined right, eueryevery one being to hauehave that portion which their predecessours left them, there are vsually the most hot contentions, and most implacable emnitie. Yea this strife and discord is not only caused whilest men labour to robbe one another of their right, but euen when they prouide for them in abundance, and only for a time keepe them back from the enioying these rich possessions, which they so eagerly couet. In which respect it may be truly said, that he who gathereth much, maketh his heire his enemie; it being a sufficient quarrell and cause of emnitie, that hee liueth ouer long, so as hee cannot vulture-like prey vponupon him; and the greater his gaine shall be after his predecessours death, the greater is his p. 743griefe because hee is not dead already; and the greater his ioy when he is departed. Neither is this onelyonly to bee obserued amongst worldlings, but euen among Gods faithfull seruants, who as they are the more corrupted with the louelove of riches, so are they more apt vponupon their occasion, to raise sutes and contentions one against another; as we may see in the example of the Corinthians, who for this corruption are1. Cor. 6.1 Cor 6 reproued by the Apostle. The like may be said of voluptuous pleasures, which being immoderately loued are the common causes of emnitie and dissension, when as one man encrocheth vponupon anothers delights, and vseth any meanes to restraine him from these pleasures, which hee so fondly affecteth, that he is ready in a mortall quarrell to hazard his life, rather then to bee depriued of that which his soule so entirely loueth. And therefore seeing these worldly things, which in themselues are scarce worth the desiring, are the common causes of so much iarring discord, and implacable emnitie, let vsus not set our hearts vponupon them, but vponupon Gods spirituall graces, which the more they abound among men, the more also is their louelove and peace increased; and on the heauenly ioyes of Gods kingdome, wherewith all being fully satisfied, there can bee no cause of emnitie about them: yea because eueryevery one shall hauehave so much, that he can hold no more; and yet through the perfection of our louelove shall enioy the happinesse of all others; therefore the more they hauehave, the more wee shall louelove them, being (as it were) the rich treasuries of our ioyes, and the meanes whereby they are infinitely multiplied by communication; wheras they vntounto which we hauehave a propriety, are so great in respect of vsus who are full of them, that they doe not admit of any increase.

Lastly, the more men abound with these worldly benefits,§. Sect. 13. That worldly things expose their owners to innumerable dangers. the more subiect they are to innumerable dangers, because eueryevery one is ready to doe them a mischiefe, not onelyonly out of their enuie and emnitie, which they beare towards them in respect of their great prosperity; but for the louelove that they hauehave to their estates, which maketh them most ready vponupon all occasions to destroy the owner, either that p. 744the obiect of their enuie being remoued, they may bee freed from this pining disease, and grow into better liking; or that being destroyed, they may prey vponupon them, and take into their hands the things which they possessed, as Ahab did Nab…ths vineyard. To which purpose the Wise man saith,Pro. 1. 30.Prov 1:30 that the prosperity of fooles destroyeth them; not only as it encourageth them in the waies of sinne, which bring eternall destruction to their soules, but also as it exposes their persons and estates to a temporall destruction here in this life. For who in the time of peace are so much endangered to the trecherie and falshood of sycophants and slanderers, as they whose prosperity maketh them a fit prey to bee seazed on? for whereas they neuer regard those who are of meane quality, as being the obiect rather of pitie, then of enuy, and can with their spoile bring no profit; they bend all their forces against those who are in a prosperous estate, making them guiltie, because they are rich, and thinking it a sufficient quarrell against their peace and safety, because they hauehave somthing in their possession which they desire to seaze vponupon, they being ready to seeke their destruction not so much for hatred to their persons, as for louelove to their riches, pleasures or preferments, that they may out of their ruine raise their owne estate. Like vntounto hunters which pursue the sillie beasts, hauing no other quarrell vntounto them, but because they presume eueryevery day to weare such rich furs, as are fit for kings on their greatest festiuals: or vntounto fishermen, which make a prey of the poore shelfish, for the precious pearle which they keepe in their weake holds, as better beseeming princes sitting on their royall throne, then the worthles muskle which tumbleth in the mud. So likewise in common calamities who are more exposed to dangers, then they who are most noted, and most enuied? and who are more in the eye and enuie of all, which are readie to destroy, then they who hauehave high places, and great wealth? It is not the poore cottager,Minus in paruis fortuna furit … leniusque ferit lentora. D…us. Senec. in Troade. but the rich alderman that inticeth the forraging souldier to the spoile: it is not the sillie pioner, or common souldier that is the marke of the cunning musketiere, but the gallant captaine, and great commander: and in bloodie battels the p. 745death of a good leader is more desired by his enemies, then of his whole companie: and the life of the king or generall of the field is more sought for, then of halfe the armie. And as the skilfull archer doth not make choice of the least and dimmest marke (or though hee should, were not like to hit it) but of that which is fairest and brightest, because it seemeth to inuite the eye, and to giuegive vntounto him some hope of hitting: and as the cunning markeman letteth passe the rascall deere, and leuelleth his killing arrow at the fattest in the heard; so the more flourishing a mans estate is, and the more goodly shew he maketh in the eies of men, the fairer marke he is for mischiefe to shoot at, and the likelier he is to be hit, and deadly wounded with the piercing arrowes of armed enuie and powerfull malice; seeing like the glowworme he is readie in the night of danger to discouer himselfe with his owne remarkeable brightnesse, so as hee cannot flie the pursuer, but lighteth as it were a candle for the destroyer to find him. So that a mans life and state is neuer in more danger of being eclipsed, then when they are in the full of prosperitie; nor he euer more in perill to be catched and insnared in the nets of mischiefe, then when hee is securely preying vponupon these alluring baites. For he hath many corriuals in his louelove, who would willingly by his death make a passage for theirPericulosè custoditur quod multis placet. Quicquid nobis temporaliter mundus arridet magis est periculum quam ornamentum nostrum. Aug. Serm. 53. tom. 10. In diuitijs qui requiescit magis superbus efficitur, quam securus. Aug. de Catechiz. rudib. cap. 16. hopes; and he cannot want danger who enioyeth alone, that which is desired of many; seeing the louelove of his estate procureth hatred to himselfe. To which purpose one saith, that all those temporoll benefits with which the world seemeth to pleasure his fauourites, are rather dangerous snares to catch vsus, then ornaments to adorne vsus; in which who so resteth and reposeth any confidence, hath more pride, then cause of security. And as these worldly things doe expose vsus to the assault, and lay vsus open to the wounds of enemies; so when they doe strike and pierce vsus with their enuenomed arrowes, these wounds which they make are more deepe and desperate. For whereas a man loseth a small estate with small griefe, because there is but little losse, and that easily repaired and recouered; these great estates being ruined bring also great sorrow; because there is much losse, and no p. 746hope of rising and reuiuing left, seeing they hauehave had so deep a downefall, from so loftie and high a standing. And as they hazard vsus to be spoiled of our liues and liberties by open enemies; so they much more endanger vsus to more secret and pernicious foes, pleasing parasites, and smoothing flatterers; whose speeches deliuered by falshood, and receiued with selfe-louelove, tend to the robbing vsus of all vertue, and spirituall grace, and to the vtter destruction both of our soules and bodies; for it is this honie of worldly prosperity which inticeth these hungrie flies to come vntounto vsus; which whilest they sucke, they defile vsus with their flatteries, and emptie vsus of all good, that they may fill their owne bellies

Whereby it appeareth, that these worldly things which§. Sect. 14. That honours are accompanied with many dangers. men so fondly affect, doe not free them from dangers, but rather expose them to innumerable perils both open and violent, and such also as are trecherous and secret; which wee shall yet more plainely discerne if wee consider some particulars. For who seeth not that those who are aduanced to the highest pitch of honours, are daily indangered to the greatest downefals? and whereas they who stand on theIn imo qui iacet, non ex alto cadit. plaine ground, are not likely to fall; or if they doe, sustaine no hurt; they who are caried to the top of the high pinacle of preferment, cannot faile their footing, but they are indangered by a grieuous fall to bee mortally bruised. VntoUnto which they are daily subiect, both through hatred which men beare to their persons, and for their louelove to their places and preferments; for ouertopping all their inferiours with sterne pride, and by their commanding and ouerruling power forcing in them awefull respect; by being thus seruilely feared, they also find cause of fearing, hauing endangered themselues to all whom they hauehave wronged by pride, tyrannie, and iniustice, who watch but for a day, and fit opportunitieMultis timendi attulit causas timeri posse. Senec. epist. 14. of practising cruel reuenge. Or if they hauehave no quarrel to their persons, yet the louelove which they beare to their honourable preferments, maketh them willing and ready to supplant and ouerthrow them, when as they conceiue but the least hope of rising by their fall. In respect whereof they who are aduanced to these high places are fitly compared to p. 747those, who with great labour and difficulty climbe vp to the top of some high promontory, and steepe rocke; where they are not onelyonly in danger of falling, by their owne slips, but also are exposed to stormes and tempests, and endangered to be strucken and blasted with thunder and lightning. For daily are they in perill of perishing by secret conspiracies, or open violence, like vntounto loftie turrets in the time of a siege, which are either battered by force, as being the fairest mark for the canon to play vponupon, or vndermined with subtiltie. For in the time of trouble and common calamity, these great potentates hauehave the same priuiledge that high trees hauehave in the furious storme, which are through their height shrowdly shaken, if not quite ouerturned and rooted vp, when the low shrubs are out of danger; or that which great fish hauehave aboue the little frie, whē they are taken in the same net, who are reserued for the dresser, being fit to feed vponupon. & to benefit the taker; whereas the small ones are cast againe into the water, because they are vnprofitable and of little worth. An2. King. 25. 7. 12. Sed nulla aconita bibuntur … fictilibus: tunc illa time cum pocula sumes … gemmata, & lato Setinum ardebit in auro. Iunen. Satyr. 10.2 Kgs 25:72 Kgs 25:12 example whereof wee hauehave in Zedcchiah, who being ouercome, had his sonnes slaine before his face, and afterwards his eyes put out, and caried into captiuitie, when the poorer sort of people were set at libertie, and left behind to dresse the vines, and til the land. And in the time of peace and securitie, when trecherie is plotting, and rebellion intended, they hauehave the royall prerogatiue of drinking first, if not alone, of poysoned cups. Neither are these deadly potions drunke out of earthen pots, or wooden dishes; but out of siluer plate, or cups of gold.

The like also may be said of riches and abundance, which§. Sect. 15. That riches bring with them many dangers. Diuitiae illae quasputatis plenas esse delitiarum, pleniores sunt periculorū. August. in Psal. 9. Serm. 1. tom. 10.Ps 9 are so far from securing their owners from dangers; that they more then any thing else expose them to them. For they are the hoped hire, and inticing baits, which encourage and allure theeues, slanderers, and powerfull oppressors in the time of peace to spie all aduantages, and to bend all their policie, might and malice against those who abound with them; that bringing them to destruction, they may make their goods a prey, not sticking at all to kill their bodie, that they may seaze vponupon their golden fleece. And as the wolfe p. 748and butcher doe make choice of the fattest of the flocke; so both the deceiuer and the destroyer chuse them who hauehave the fattest states, letting them passe by vntouched, who being an vnprofitable prey, wil not helpe to enrich the spoilers; and therefore the Prophet pronounceth a woe against themHabac. 2. 6. 7. who load themselues with thick a clay, because they shall rise vp suddenly that shall deuoure them; and a wake who shall stirre and vex them; and they shall be their prey. In which respect theOptimum munimentum domus paupertas. Senec. poore estate hath aboue the rich the priuiledge of securitie; for whereas they may sleepe soundly, and without feare of perill, in a slender built cottage, hauing no other guard then their owne pouertie, and a doore latch, which they also vse, rather to keepe out beasts and ill weather, then theeues and robbers: they who abound with riches are neuer without danger, or at least feare of spoiling, though they …e vnderunder the safe custodie of stone wals, double doores, strong lockes, bolts, and barres, which can neither be picked or put backe with cunning, nor yet broken with force and violence. And whereas the poore man being on the high way alone euen in the darkest night, will sing merrily before the thiefe, because his pouerty hath procured his pasport, andNudum latro transmittit. Etiam in obsessa via pauperi pax est. Senec epist. 14. hath made the robber either his friend to pitie him, or a carelesse enemy, who therefore alone maligneth him, because he cannot hauehave a quarrell to his purse; the rich can scarce trauell at noone day securely without companie; and hauing this helpe to backe him, oftentimes hee groweth iealous and fearefull of his guard. And as they thus draw dangers vponupon them, so when they come, they make them lesse able to escape them: for whereas poore men are alwaies in readinesse and fitly prepared for flight; hauing nothing else but themselues to carrie, and may goe which way they will vnknowne and vnregarded, neuer troubling their heads in thinking what to carrie, or how to conuey it, but onelyonly how they may escape; the richer sort cannoe stirre but they hauehave many eyes to obserue them; and louing their wealth as well as their liues, they cannot find in their hearts to leaue it all behind them, though they doe not know how with any safety to dispose of it, seeing carying it with them it is both a p. 749clog to hinder their flight, and a strong motiue to cause their enemies to pursue them with greater eagernesse. And as the ship heauily laden with rich wares doth allure the pyrate to hauehave it in chase, and is hindered also with her heauie burthen from making away from her cruell pursuer, so that it is impossible to escape; whereas another which hath no other waight but her owne ballaist, saileth by swiftly and securely, hauing nothing in her to intice a robber; not giuing him any hope of fetching her in with his best speed: so hee who hath little fleeth in time of danger cheerefully and securely, hauing neither these golden clogs to burthen his body; nor care and griefe to oppresse his mind; so as hee neither groueth vnderunder his beloued load, nor greeueth for that which he hath left behind him: whereas he who hath worldly abundance is troubled with al these impediments; being turmoiled with his cariages, and sorrowing for that which he could not carrie, and equally caring for that which hee hath lost, and for that which he still hath; which though it be so much that it bringeth toile to his body, and trouble to his mind,Chrysost. in Luc. 16. de Lazaro conc. 1. & in Hebraeos cap. 10. homil. 19.Luke 16 yet nothing grieueth him so much, as that he hath not more cause of toile and trouble. In respect of which difficulties that riches bring in escaping dangers, one compareth rich men to cities without wals, which hauehave abundance of wealth to allure the enemie to y^e spoile, but no strength to make resistance; or like vntounto those who being pursued for their liues, doe flee away with long ropes tied to their legs, or with side garments, which eueryevery step they are ready to tread vponupon, and catch a fall; whereby their speed is hindred, and they betrayed into their enemies hands. Whereas they who are but in a poore estate, like vntounto those who are naked or lightly clad, easily slip out of the enemies hand, when hee hath nothing to hold by, and being escaped, can hast away with nimble speed.

Finally, voluptuous pleasures expose men to innumerable§. Sect. 16. That voluptuous pleasures are the causes of danger. dangers, whilest they arme all against them who are corriuals with them in their delights; and also make them lesse able to resist and stand in their owne defence, seeing they both weaken the body, and effeminate the mind, as before I p. 750hauehave shewed. And therefore seeing these worldly things are so full of dangers, and hazard their owners to so many mischiefes, let vsus labour to auoid these euils: and if we cannot be perswaded to follow his counsell who aduiseth vsus to keepNihil habeamus quod cum magno …molumen to insidiantis eripi possit, &c. Senec. epist. 14. nothing in our possession which the betraier and spoiler may take away to his great gaine; and to hauehave as little as may be about vsus to allure the thiefe; because, few or none thirst after mans blood only for it selfe, and almost all more reckon vponupon the profit, then thinke on their quarrell: yet at least let vsus possesse them with moderate louelove, and following the Apostles admonition, let vsus hauehave them, as though we had them1. Cor. 7. 31.1 Cor 7:31 not, keeping them with cold affections; and parting with them when they will needs be gone with cheerefull minds; and let vsus labour aboue all things to furnish our selues with Gods spiritual and sauing graces▪ knowledge, faith, affiance, patience, a good conscience, and the rest, which will be armour of proofe against all perils, and soueraigne medicines and salues to cure those wounds and hurts, which by any aduerse accident shall happen to pierce vsus: and let vsus set our hearts and affections on our heauenly ioyes and euerlasting treasures, daily labouring in the vse of all good meanes, to be more and more assured of them▪ seeing enioying them, we shall not be in danger of any enemie; but be securely happie, and out of the perill of all assaylants.