REASONS Metamorphosis, and Restauration.
MAN (if relinquisht to himselfe) were comparable to the veriest Brute for immanity (saith Saint Augustine) whom Chrysostome affirmeth to be the worst of all Euils; Nulla homine, immanior fera si sibi relinqueretur. for as much as euery irrationall creature hath but one euill (& propriè) of propertie belonging to it, but Man abounds in al: [Page 2]So that though he wash him with Niter, and take him much Sope, yet his iniquity is marked before God, Ierem. 2.22.
Now the first thing that transports the minde, from setling on the most setled, and sweetest happinesse; is voluptuousnes; His Reason in the Infancy approueth least the integritie of manners, dissolute Pleasures best: and this is warranted from the pretence of weaknesse, which refuseth laudable, and vertuous actions, as too difficult, such as most barren of content; and [Page 3]sucketh on the breast of delights, as onely sutable to the tendernesse thereof. In the growth and maturitie, when it is able to distinguish according to the worth, and excellency of things, & should therefore make discretion of it selfe, from that meere nature which is in Brutes, not onely in the appetite, but also in the choise, and prosecuting of good: then the obiects of Pleasure grow more specious and delectable in our eyes, and we more diligent to execute her vnlawful motions: for that we are then [Page 4]cunning to discharge our parts with her.
This proceeds not from the debilitie of Reason, but partly from the force of allurements, which are in Pleasure, and partly from Natures refractarie headinesse, which hauing gotten some aduantage of Reason, will bee ruled no longer by it; for so it appeares, Nature is the Beast, Reason the Bridle, and Man holds the Reines; Man sits fast vpon the Beast, but heere loseth the reputation of manhood, in that he cannot [Page 5]curbe and guide it as he should; but suffers himselfe to be run away withall: so preuenting the due efficacy, and genuine operation of his Reason, through vnskilfulnesse to vse it.
Behold then Pleasure, Her pollicy. amiably adorned with whatsoeuer may perswade the senses, stands sweetly inuiting: Her lips drop as an Hony combe, and her mouth is more soft then oyle: Prou. 15.12. Licentious Nature runs lasciuiously vnto her, ignorant Man is carried violently with it, and abused [Page 6]Reason, as a dumbe Picture, must neither see nor speake, that best Minister of the soule, is peremptorily put to silence.
This hath aduanced the head of Pleasure; Her preferment. There is not a vanitie in her shop, but cries out to our shame, In me turbaruunt luxuriosa, proci:
So she hauing fortified her selfe, with friends of all sorts, the Presidents [Page 7]haue chiefely giuen her preferment, and now she sits as a Lady, and saith; I am, and none else, I shall not sit as a Widow, nor see the losse of Children.
It was woe with Rahel, Her prosperity. with many naturall and godly Mothers, in the bitter tempest of their teares which fell for their Children, because they were not; But Pleasure is an Harlot, and speeds better, not subiect to this losse, not capable of this sorrow; she is euer in youth and lust, euer pregnant, and euer bringing [Page 8]forth: if she bury one, she hath one borne: if she lose an hundred for one, she bewailes them not; being sure of a motherly respect, so long as but one liueth. For her dition and command is as spaciously extended as our Earth, Super Garamantas, & Indos prosert imperium It was said to the Egyptian Woman, whom Salomon maried (being a Type of a Christs Church) shee should haue Children, As far forth as it consifted of the Gentiles. whom she should make Princes through all the earth, Psal 45.16. This inuerted is verified of [Page 9]Pleasure, as the most notorious Church-robber: there are Princes in all Lands whom she makes her Children; this good lucke hath shee with her honour, to see an infinite augmentation of it, and bring al the world to Idolatry for her sake, whilst it passeth that sacred testimony of her, which the Ephesians prophanely of their Diana: Great is voluptuousnesse.
As Ionathan loued Dauid, Our dotage. so are our hearts knit to pleasure, and we loue it as our owne soules: when they parted they [Page 10]wept, till Dauid exceeded; if any sinister casualty sequester vs from our pleasure, we wring the hands, with sighes and teares, pining in discontent, ready to dispaire; shall wee receiue good at the hands of God, and not be patient of the euill? No, wee must haue health, without disease; wealth, without want; libertie, without restraint; friends, without failing, or else our passion breakes out so farre beyond the bounds of patience, that no contemplation can appease it, nor comfort arrest it, [Page 11]til it be wearied with that carefull and bootlesse Elegie of a too fond Father, Oh our Pleasure, would God we had dyed when wee parted from thee.
Although She gaines this vniuersall loue, by the incestuous prostituting her selfe to her whole progeny, so many as haue but the least vndè, to pay her with all: (leauing the rest, as the carelesse Ostrich doth her Egges, in the sands of hourely dangers and aduersitie) yet the more Noble and notable the personages are, [Page 12]the more obsequiously doth she incline to their condition, presenting her selfe fairer then her selfe, with an artificiall complection; and framing her dittie in a stately and heroicall stile vnto them: and for as much as diuers are diuersly affected, some loue her at home; others would enioy her abroad; she hath her seuerall stations on the coasts of seuerall Countries, where (like the tempting blossomes of A tree, whose blossomes are poyson. Alpina, or the faire seeming fruit of Sodome) she pronounceth her huc ades; come hither [Page 13]and taste, according to their seuerall likings. Vpon their arriuall, shee would seem to be at large expence for their entertainement, spreading her banquets in euery streete, in euery house, in euery chamber, where she acquaints them with her bed, deckt with ornaments, carpets, and laces of Egypt, and perfumed with Myrrhe, Aloes, and Cynamon, Prou. 7.16. that after they haue surfeited at board, her profered medeale may bee the better accepted, which is thus compounded; Come [Page 14]let vs take our fill of loue till the morning. A pill ouerlaid with Gold; but of this vertue to purge the soule from pietie, and the pursse from plentie. Indeed she hath nothing, whereof to shew choise to her customers, but a packe of odious sinnes, and those of vnspeakable varietie; and therefore is tearmed Malorum esca, the baite of Euils, which who so deuoureth, shall bee surely caught, and drawne into a maze of impieties, to lay sinne vpon sinne, luxury vpon gluttony, pride vpon couetousnesse, [Page 15]irreligion vpon securitie, till neither line vpon line, nor precept vpon precept can help him out, but he sinke farther into a gulfe of irreparable miseries. That certaine rich man, (vnwerthy to haue his name mentioned in the Euangell, which was neuer to be inserted in the booke of life) swallowed her euery day in his delicious dier, put her on daily in his sumptuous apparrell, and daily lockt her vp in his glittering coffers: and this so benummed his heart, against all sense of [Page 16]grace, mercie, and goodnesse, that for the same cause, after death, being in hell, it was told him from heauen: Thou art tormented, Luke 16.25. and that so, as no man could repaire vnto him with tydings of relaxation, or present comfort.
The forme of Pleasures Common-weale, is Demecraticall: and whereas Aristotle constitutes foure kinds of Democraties, this of hers is the last, and very worst of thē, where euery one liueth as he list himselfe, without respecting or regarding the Lawes, [Page 17]and Magistrates; and as he saith of that, so is the administration of this tyrannicall, through her slatteries & perswasions: the Kings Guard is of Citizens, the Tyrants of Strangers Pleasure is not guarded with vertues, which are ciuill & princely; but with vices, which are barbarous, and forraine: by whom shee laboureth to subdue and yoake vertue, that it may beare no sway, nor make any shew among them: or else to put it to vtter exile, that without feare of opposition, or interruption, [Page 18]she may rule and domineere as shee will; hence is that truth of Cicero. In voluptatis regno, non potest virtus consistere. Vertue can make no quiet residence in the Territories of Pleasure.
Christ authorizing his Disciples to goe abroad into the world, & preach, said; I send you as sheepe among Wolues: In the manner of which his Mitto, he (as it were) paints the World, with an open mouth, roaring at pietie, and euer ready to deuour the professors thereof: neither did they discharge [Page 19]their office, onely with long hazzard, but at length, to the losse of their liues; Those earthly Spirits, that draw breath in darknesse, cannot endure the sacred sunshine to detect their sensualities. The auaritious Pharises, heard Christ reproue Couetousnesse, and they mocked him, Luke 16.14. Moses sought to make peace betweene two Hebrews that stroue, & he that did the wrong, reproachfully tanted him, Who made thee a man of authoritie, and a Iudge ouer vs? Exod. 2.14. When the [Page 20]blinde man restored to sight, confessed Christ to the faithlesse Iewes, they cast him out with this reprehension, Thou art altogether borne in sinne, and doest thou teach vs? Iohn 9.34. Religion suffers many a sharpe repulse, by them that are the Proctors of Pleasure, to pleade for her sinnes: they remoue it farthest from the heart, and resolue to haue no encounter with it; If it be a doctrine of renouation, and new birth, without which no man can see God, they reiect it out of ignorant admiration, as [Page 21]a thing impossible, saying with Nicodemus, How can a man be borne when he is old? Iohn 2.4. If of diuine worship and holy duties, then auersly with Gallio. Iudices nos horum nolumus esse: We will be no Iudges of these things, Act. 18.15. They are so infatuated with the cup of her sorceries, that (as an Infant chooseth a Rattle before a wedge of Gold) they runne affectionately after her featherie toyes, and cast off heauenly treasures: so eluded with her impostures, that they can discerne nothing in the [Page 22]true colour and proportion, from whence they confound Christ with Belial, sinne with Sanctimonie, loosing the sense of grace, the horror of their sinnes, the desire of things eternall, the feare of punishments infernall, euen by that neere and arct coniunction they haue with corporall delights. The natural man perceiueth not the things that are of God, for they are foolishnesse vnto him. 1. Cor. 2.14.
I said in my heart (saith the Preacher) Goe to now, I will proue thee with toy, therefore take thou pleasure [Page 23]in pleasant things, and behold this also is vanitie. I said of laughter, thou art mad: and of ioy, what is this that thou doest? Eccles. 2.1.2. He did heere but purpose this course to himselfe, which after hee had considerately discussed, reputauit errorem, he concluded to be so erronious, and so meerely vaine, that it was not worth the vndertaking: yet afterward, hee withheld not his eies from whatsoeuer they desired, nor withdrew his heart from any ioy: and when he had looked on all his [Page 24]workes, and on all his trauell, this was the sum againe, Behold, all is vanitie, and vexation of the spirit. So that if any Libertine, distracted too farre with the concupiscence of deceitfull ioyes, shall seeme to challenge his iudgement in the first, it will bee safe for him to credit his experience at the last, and not venture on so slender a bridge, ouer an horrible abysse.
Immoderate laughter stirred vp by outward aspects & occasions, compared with Christian sobrietie, which should terminate [Page 25]our behauiour, is more then reputed madnesse, and such ioy makes vs seeme to do we know not what. As well might Sampson haue ioyed in the crueltie of the Philistines, when they put out his eyes, &c. Iudg. 16. as we in those transitories, which by the fixing of our hearts vpon them, obcecate our vnderstanding, and so become the breeders of our confusion: and Saul as wel when he tooke his sword in his hand wherewith he slew himselfe; we take hold of vanitie, [Page 26]and falshood a refuge, which pierce the soule with anxious cares, and wound it to the second death; and what is it for vs to triumph in these things?
Christ himselfe chose the hardest part, a part full of asperitie, and bitternesse, as it is noted from the euidence of his manifold pouertie, and the absence of all terrene pleasures, in his conuersation, in his death, and by that meanes entred into his glorie; whose whole life was to vs, disciplina morum, that wee [Page 27]should imitate him, in moralitie Moses conceiued no matter of reioycing in the pleasures of sinne, therefore accepted rather to suffer affliction with the godly: and many Saints wandred vp and downe, in Sheepe skinnes, and in Goates skinnes, Egentes angustati, afflicti, destitute, bestreighted, afflicted, Heb. 11.37. And all these through faith obtained good report, ver. 39. But the Princes of Israel then waxed carelesse of requisite vertues: then forgate to sorrow for the afflictions [Page 28]of their brethren, and then loathed the patience of godly aduersitie, when they betooke themselues to ease, to fare daintily, to the drinking of Wine, to Musicke, and singing, Amos 6. So when we are wrapt in this supputed heauen, which wee are seldome out of: we say, of laughter, thou art grace; and of ioy, thou art the sweetest solace: looking to the soules health through these pleasures, as at a remote obiect through a prospectiue glasse, which makes it to bee thought [Page 29]neere, being in truth, far off: whilst wee mistake these grosse, and vanishing mists, to be pellucidum Coelum, as if we were then in Abrahams bosome, when we are in Satans bondage.
Belshazzar, and his noble associates, when they were in carousing of wine, praised their gods of Siluer and Gold, &c. supposing there was some vertue in them to do them good: but what saw Belshazzar? Found he not a God aboue all his gods, that did annihilate their power, and [Page 30]frustrate his owne expectation? He saw an apparition, and was it not a little one? It was but a hand, but it was sent frō heauen; and was it not a mightie one? His heart was hautie, and his limbs lustie, yet could hee not behold it, without the fainting of the one, and the feeblenesse of the other: before he knew the true meaning of it, his countenance was changed, and his thoughts troubled him, a sad presage of a fearefull consequence; he dishonoured his Creator, and did glorie [Page 31]in the Creature, therfore was hee degraded from his honour, deposed from his kingdome, and depriued of his life, for he was to light.
As it cannot be (saith Chrysostome) that fire should flame in Water: so neither can the heart labour of compunction for sinne, when it is taken vp, and made insensible with pleasure: for these are repugnant one to the other; Illa enim mater est fletus, haec mater est risus, illa cor constringit, ista dissoluit; Because that is the mother of lamentation, [Page 32]this of lightnesse, that composeth, and settles the heart, this dissolues, and disorders it. It makes vs laud the gods of our delights, as if they were powerfull to deliuer vs, and contemne the Authour, and finisher of our faith, as if the Storie of his mercie, power, and passion, were but a fable. In quaffing we extoll Bacchus, take him for our high Priest, and pay him tenth vpon our knees, Alij stantes, discumbentes alij, omnes ex animo which way soeuer, all do it with all their hearts: in banquetting, [Page 33]to Epicurus; in Musicke, to Apollo, wee sweare all allegiance; hauing no more stay of our affections, nor soundnesse of fidelitie, then to become seruants vnto al, that wil serue vs but with a fit of slippery content. The finger of the Holy Ghost hath written our iudgement, wee haue read it, we haue heard it, but are no whit changed, nor abashed. Christ hath spoken as it were from heauen, to euery one of vs, with that voice that came to Saul, Why deest thou persecute me? But we [Page 34]neither tremble, nor aske what wilt thou Lord that we shall doe? Wee are more brasen, then timorous Belshazzar, more impudent then trembling Foelix, more obdurate then halfe perswaded Agrippa, whom no inuectiues against sinne, no lift vp voyce of any Cryer on earth, no iudgements exemplified from aboue, no terrors conceiued from beneath, can truly conuert to true Christianitie: When I saw (saith Iehouah) how that by all occasions rebellious Israel had plaied the harlot, [Page 35]I cast her away, and gaue her a bill of diuorcement: yet her rebellious Sister Iudah was not afraid, but shee went also and played the harlot, Ier. 3.8. After both their backslidings in fearful rebellion, and the manifestation of Gods indignation towards them, we also a litle Sister vnto them, Can. 8.8. come on carelesse, fearelesse, and commit fornicatiō with our pleasures. It is recorded by Plutarch, of Iulius Caesar, that for his singular sobriety and temperance, hee was the onely mirrour of Italy, who by [Page 36]ouercomming himselfe, ouercame all Europe; A worthy precedent for the imitation of Greatnesse, who are to know, that Parui sunt foris arma, nisi est consilium domi. To master our little world, is the first step to the mastery of the whole world; albeit they meane not to contend for Countries, vi, & armis, yet are they bound to endeauour virtute, & abstinentia, to that christian fortitude, wherby not to feare what man can doe vnto them. Let Temperance keepe the doore of the stomacke, [Page 37]and exclude superfluities, and the foule spirit, shall finde no place of habitation in the heart, whereby to subiect it to worldly feares: for that which is recti iudicij tenax, doctrinae capax, bonae famae semper auida, salubria atque vtilia creans, as is Temperance, of a right and orderly iudgement, of an able capacitie for doctrine, couetous of a good report, creating profitable and wholsome Theorems in the soule, is to well resolued, and to heauenly affected, to let in so hostile a guest, so [Page 38]dangerous a truce-breaker betweene God and Man. Daniel, that hee might not be entised to forget his Religion, and accustomed sobriety (for so was the Kings purpose in appointing him prouision of his owne costly fare) determined in his heart, that he would not defile himselfe therwith, but eate pulse, and drank water, being a certaine preseruatiue for them both; for so Origen obserueth, that sobrietie is the mother of all vertues; and Saint Austine, Dan. 1.8.12. Est virtutis singulare auxilitam, [Page 39]cuncta cum ratione disponens: It is a singular ayde to vertue, disposing all things with reason: For which cause could not the most temperate Agesilaus bee ouercome by the importunitie of the Noble Thrasians, to taste of their prepared dainties; hee fed onely on their bread and drinke, commaunding his Foote-men and slaues, to feede if they would vpon such cheere, for that (hee said) Princes might not pamper themselues, with delicate cheere, [Page 40]and Wines, but vse abstinence, & temperance; the one being vicious and shamefull; the other a free Nurse to vertue and Fame. He respecting himselfe as (hee was) a King turned ouer this pleasure, as a sordide and slauish exercise to his meanest seruants, least vsing it himselfe, hee might through forgetfulnesse, haue become as infamous as the worst of them, hauing lost that Iewell, which is of best note, and most valuable, in the Diadem of Princes.
So did Eliah, and Iohn Baptist, nourish the Spirit by Prayer, and abstinence: Mat. 3.4. his meate was no flesh, neither dranke hee Wine, nor strong drink, Luke 1.15. The other was contented with bread, and flesh as the Rauens brought it him morning and euening, and dranke of the riuer. 1. King. 17.6. Woe bee to thee, O Land, when thy King is a Childe, and thy Princes (meaning Magistrates and Rulers) eate in the morning, (that is) intemperatly, for surfeiting, & not for strength. Prou. 10.16. In this sense [Page 42]spake Queene Bethsheba, to her Sonne King Salomon: It is not good for Kings O Lemuell, Pro. 31.4.5 it is not good for Kings to drinke wine, nor for Princes strong drinke, least he drinke and forget the decree, and change the iudgement of all the children of affliction.
We may stay our eies at home, vpon our famous and sacred Lemuel, who hath (as vprightly as euer any) obeyed the voyce of wisedome his Mother, to eate her meate, and drinke the Wine that shee hath drawne, Prou. 9.5. And [Page 43]published the fruits therof, to the incomparable comfort, and satisfaction of his people, feeding them with a faithfull and true heart, and ruling them prudently with all his power, Psal. 78.73. of whom all our Israel, impartially confesseth, They haue heard the iudgement which the King hath iudged, and they feare the King, for they see the wisedome of God is in him to doe iustice. 1. King. 2.28.
Would the Starres of our Sphere, I meane not the sixed, but the wandring [Page 44]ones, take lustre from this Sunne, considering themselues to be eyes of a maigne bodie, through whom it should see to walke safely: neuer would so many stumble at their vices, lying in the way, as hauing nothing to excuse it withal, but want of light. It were not credible, that the seruant would smoake his flitches, with his Masters Indian fuell, and after bathe them in the foolish forfeiture of his wits, till he farther ieopard his saluation, by the heedelesse aggrauating of hartfrighting [Page 45]oathes, in his sight and hearing; were such commaunders any better then darke Lanthornes, which shine not backe to those that follow them. How cleerly doe they cast off, not onely the desert of imposed dignitie of Men, seeing that, Nemo est dignus nomine hominis, qui vnum diem totum, velit esse in voluptate. He is vnworthy to be called a Man, that will waste one whole day in pleasure. Whereof Saint Paul rendereth a strict and vnanswerable reason, in telling vs the [Page 46]end of all things is at hand; and therefore wee must be sober, and watch in prayer. There is no allowance permitted vnto vs, for the loosing any time, in offensiue pleasure: for then is there no hope that we shall stand in the iudgement Psal. 1., or quit our selues like men, if we neglect to prepare our soules, with those commanded Graces (sobrietie and Prayer) against the comming of the Lord; and yet is a day but a minute, that is, but a moment, that as nothing with them that [Page 47]will make to morrow as this day, and much more abundant, crying out after delight as the sluggard for his sleepe, yet a little more, so holding out their progresse. Vntill the strong men bow themselues, and the grinders cease, and the dust returne to the earth as it was. Eccles. 11.13.
It was the demaund of the Prophet Haggai to Zerubbabel, a Prince of Iudah, and Iehoshua, the high Priest, concerning the Temple of the Lord. Is it time for your selues to dwell in your sealed houses, [Page 48]and this house lye waste? The pleasure taken in stately edifices, is oftentimes enough to drowne the care of Gods seruice: they being now become (as in the olde world) holes of Cockatrices, and teguments of iniquitie, where out seldome creepes a vertue, for want of grace within, to giue it liuelihood & strength; ranck prouender growes about them plentifully: but latet anguis in herbis, it is not gathered, nor spent, without sinne and shame. Christs impotent members lye begging of [Page 49]the crums, (which Christ in his own person vouchsafed from the Table of his mercy, to the Canaanitish Dogge) but there is no man to giue vnto them, for (as Saint Hierome truly) Cor habet in ventre gulosus, lasciuius in libidine, cupidus in lucro; The glutton hath such a mind on his belly, the wanton on his lust, and the auarous on his gaine, that by that time the Cormorant hath spent all, in feeding his luxurious appetite, and the couetous spared all, to the consumption of his own [Page 50]carkases; the poore may depart emptie as they came, bearing in their hunger bitten cheekes, and deiected Spirits, an example of that approoued rule; Semper eris pauper, si pauper es.
Somtimes the pretence of Iustice, in obseruing [Page 51]the Statutes, is a barre to their deuotion: but Oh! vniust crueltie, when as their loue to true Iustice indeede, is nothing lesse then they would heerein praise it to be: Experience proclaiming another right deplorable cause thereof to be. Nil tamen attuleris, &c. For gifts blind the eies of the wise: yet so, that they will neuer see to vndertake the indigent, till they haue thus put them out.
Gods house cals vpon such pompeous Landlords for tribute, to repaire her ruines: but they [Page 52]haue so many euils, Deuils, fashions, conformities, deformities, lie nibling at their bagges, gaping for maintenance, that Caesar cannot haue his due, neither can they spare ought to the honor of God; whereas to the former,
It shall neither mooue them to passion nor compassion, to pitty, nor piety, to see the gates of Sion (which the Lord so highly preferreth) to lye waste. Againe, this Sanctuary opens her doore that the King of glorie (according to his promise) may come in, when his seruants shall repaire to that place where hee hath put his Name, to do him worship. But heere is found vsually, as a confluence of a great many, [Page 54]so not of many great: whereof some rest satisfied with a few typid petitions of their owne at home, being onely a morning sacrifice for the whole day: and offered vp in a Closet, without any testimony, but of their owne consciences, that is enough to free them of hypocrisie, and (as they are perswaded) to obtain remission here, and a reward in heauen. Others heare them from other men, but without a mentall consent, or ioyning of the heart, as the sequell of their behauiour, [Page 55]shamefully confesseth; neither of them, loues a fiery zeale: for affecting a carnall prosperity, they cannot beare, to bee eaten vp with the zeale of Gods house. Howbeit the Church stands not as a Rocke in the Sea, to bee auoyded, but as a Cliffe on the shoare, to shew vs that thither we should direct our course. Neither did the people of God in their banishment, vow the prelation of Ierusalem to their chiefest ioy, but that they were there most happy, where they [Page 56]could freely serue the Lord. For all this they hauing builded their sumptuous houses, by the might of their power, & for their honour, (as proudly said Nabuchadnezzar) they resolue it is time for them, wholy to repose in these, and leaue their rooms in the Lords house empty.
The Adamites were a Sect, whose custome modesty is loath to mention. But they deuised them a Church after an hot-house; for the space of seruice time, they went all naked, Men and [Page 57]Women, and the virgins preached vnto the rest. Are not such houses, made (if I may so say) our most frequented Churches? Or I would such Preachers were not most reuerenced, & best beloued. Beeing with them, our Adamites (as those other) iudge themselues in Paradise; one word distilling from the tongue of such an Oratresse, gaines soules and bodies to her seruice, more then many vigilant Diuines can ouercome to God. The Arke of the Lord was accounted the [Page 58]glory of Israel; The glory is departed from Israel, for the Arke of God is taken. 1. Sam. 4.22. But we like Gentiles of vncircumcised hearts, doe not so esteeme of his Temple, but cast vp our accounts another waies, and goe a whoring after heathenish abominations: yet not imagining a Queene of Heauen, but imagining an earthly Mistresse to worship her: who works a stranger effect with her flexible audience, then Saint Pauls long Sermon did with Eutichus: he fell downe in a sleepe, and [Page 59]was taken vp dead: Act. 20.9. notwithstanding his heauenly doctrine: but they, if halfe dead, are by her mortall incantations, throughly quickned and reuiued.
This is a pleasure conceiued partly in the eye; and for that the Philosophers condemne our choice; saying, it is praeclarius, & homine dignius, Coelum potius quam coelata intueri, & hoc pulcherrimum opus (inter micantibus astrorum luminibus tanquam floribus adornatum) quam ficta, & picta, & gemmis distincta mirars: [Page 60]More excellent and worthy of a Man, to behold the Heauens, then any thing fashioned, and set forth by the art of Man: and rather to admire the beauty of that fabricke, graced with luminous Lamps (to put vs in mind of our Creator, of our calling, of our Country, that the first is God, and not Man: secondly, that we being christians, haue lastly not Earth, but Heauen for our Country) thē (as the sense may fairely beare it) womē (in respect of their monstrous, vncouth disguisments, feigned) [Page 61]painted, and adorned with Iewels.
It hath also its conception; partly in the eare, by reason of effeminate adulation, and bewitching blandishments: for (as Lactantius aply) Oratio cum suauitate decipiens capit mentes, & quo voluerit impellit:
And forasmuch as such pellacious charmes, doe vndoubtedly draw them to a dislike, & aspernation of the simple speech of [Page 62]the Gospell of Christ, and are irratamenta vittorum, quae ad corrumpendos animos potissime valent; the spurs of vices which mghtily preuaile to the corruption, and deprauation of our soules, it is needfull to conclude with the Author of these words, Ergo tollenda sunt nobis, We must therefore void, abandon, and renounce them.
WHAT, AND HOW FARRE PLEASVRES ARE lawfull, and to be vsed.
ALbeit affliction was dictated by Christ to his Disciples, & through them to all the faithfull, for the very portion, which they are to expect and receiue from the World, in this world: yet was it not with an absolute inhibition, [Page 64]of all outward pleasure, or any full exception taken thereunto; it being meant onely so much as was necessaty for them because it is a Point in Christs Church, that through many tribulations they must enter into the Kingdome of Heauen. And the godly haue beene somtimes excited by the Prophets, from God himselfe, to reioyce, in regard he would remoue this grieuance from thē, and in stead of affliction, cast out their enemies, giuing them rest, and a release from his iudgements, [Page 65] Reioyce, O Daughter Sion, be ioyfull, O Israel, be glad, and reioyce with all thy heart, O Daughter Hierusalem; the Lord hath taken away thy iudgements, he hath cast out thine enemies, Zep. 3.14.15.
The Preachers comparatiue position; It is better to enter into the house of mourning, then into the house of feasting, doth not ouerthrow our priuiledge of some recreation: it proouing chiefely the prestantiority of mourning, as it serueth to expresse the mortification of our [Page 66]members that are on earth; and the inconuenience of inordinate feasting, as it is the vsuall brother of euill concupiscence.
There is a two-fold ioy lawfull, and granted: 1. The one a meere outward ioy: rising either from the beneficiall temper, and constitution of Nature, of which, Prou. 17.22. A ioyfull heart causeth good health: by this meanes doe some lightly ouerpasse crosses, and accidents of trouble, with smal imparagement to their health and content, [Page 67]which doe melt and consume the hearts of others. This then is requisite for the occasioning and conseruation of health: to the recuperation and maintenance whereof, vpon the fainting or deficiency of nature, is also commended vnto vs, the vse of Oyle, and Wine, and Bread, Psal. 104.15. 1. Tim. 5.23. and vnder them, of all Creatures that may profit to this purpose. Zibah met Dauid flying from Absalom, with two Asses, laden with prouision, & a bottle of wine, [Page 68]that the faint might drinke in the wildernesse. 2. Sam. 16.1.2. Wine comforteth the liuing, Eccles. 10.19. Should I leaue my Wine (said the Vine) wherby I cheere God, and Man, and goe to aduance mee aboue the trees. Iud. 9.13. And thus farre it is giuen by God for a blessing to them that loue him. Deut. 11.14. But the loue of these which causeth excesse, is threatned with woe. Esay 5.11. and with pouertie, Prouerbs 21.17. Now health is necessarie to our prompt and alacrious [Page 69]seruing of GOD; for, by the sorrow of the heart, the minde is heauy. Prouerbs 15.13. and such deiection, doth forcibly suppresse good, & comfortable thoughts and actions.
2. Or else from those materiall and externall blessings, which God hath conferred vpon vs graunted, Eccles. 3.12.13. I know there is nothing in them but to reioyce, and to do good in his life, and also, that euery man eateth and drinketh and seeeth the commoditie [Page 70]of all his labours, this is the gift of God. And Chap. 5.17. What haue I seene good, that it is comly, to eate and drink, and to take pleasure in all his labour, wherein hee trauelleth vnder the Sun, the whole number of the daies of his life, which God giueth him; for this is his portion.
2. The other is a spirituall ioy, respecting Gods promises, touching protection and deliuerance, in the militarie course of this life, and a future indeficient felicity in the next: and therein [Page 71]is not tyed in the Sympathy, to our weak, fraile, and changeable bodyes; but howsoeuer they decline, and languish, this remaineth immutably the same, in respect of ioy: but yet is capable of increase, for that, it comes not to perfection, till this mortall hath put on immortality. The seat of this ioy. It is properly seated in the soule, there begunne, cherished, and confirmed by the comfortable presence of the Spirit of God. To whom it belongeth. It is the ioy of true beleeuers onely, Est gaudium, quod [Page 72]non datur impijs. It is not communicable to the impious and vngodly. It serues to moderate that other externall ioy, The vse of it. that it exceede not due measure, and to direct it, that it point not at a wrong end. The excellency of it. Est gaudium ineffabile, quod non abscondi potest, nec sermonibus aperiri. It cannot be verbally expressed, for the extent and excellency, yet neither can it be concealed, but quibusaam proditur moribus, (as Saint Gregory) it is manifested by outward signes and gestures. Whereof some [Page 73]are recreating the body, as Dauids dancing before the Arke of the Lord, 2. Sam. 6.14. and Miriams dauncing with other Women, to signifie their great ioy after their delirance, Exod. 15.20. Others onely solacing the mind, as singing, and playing on Instruments, to the praise of God. Psa. 150. So sang Deborah & Barak, after their victory atchieued against Iabin, King of Canaan. Paul and Silas sung a Psalme in the prison, Act. 16.25. It is also testified, sometimes by other behauiour, as [Page 74]by that of Zaccheus, when he came downe, vnto Christ hastily, and receiued him ioyfully, Luke 19.6. by that of Marie Magdalen, and the other Marie, who declared their ioy, when Iesus after his Resurrection appeared vnto them, in taking him by the feet, and worshipping him, Math. 28.9. Here is an Eden of Pleasure able to giue a plentifull satisfaction, to the mind of any sincere Christian. We are not denied a sober and competent delight, in any temporals wee haue receiued: [Page 75]and touching the internall releuating of the Spirit, we are exhorted to reioyce more then it is possible for any worldling to doe, that is 1. Thess. 5.16. euermore. Whence is obiected the sound, and permanent qualitie of this ioy, that is impossible of any Eclipse, or deminution through aduersitie; and moreouer preuailes to the lightning, and easie ouercomming of all tribulation. The Apostle Paul replenished with this ioy, spake indifferently of all conditions, disrespect, [Page 76]and honour, satiety, and hunger; scarsity and abundance, were to him alike; the one neither affected him with pride, nor the other with pensiuenesse, but he embraced them all, with an equall good content, because in euery of them he held the peace of conscience, and a reioycing in Christ Iesus.
Who also witnesseth of the Thessalonians, that they receiued the word of God in much affliction, with ioy of the holy Ghost. It was such as did not onely prepare them, [Page 77]to a voluntary & chearefull vndergoing, but enable them also, to a constant supporting, and bearing of the Crosse for Christs sake and his Gospels. Therefore hauing straightly prohibited all vaine-glory, in wisdome, in strength, in riches; Let him that glorieth, glory in this, that he knoweth and vnderstandeth mee, saith the Lord, Isa. 9.23. Reioyce in the Lord, againe I say reioyce, Phil. 4.4. For this ioy is of Christ, and exhibited by Christ, and no Man shall take it from the faithfull, Iohn 16.22. [Page 78]It onely leanes to a stedfast & infallible ground, which is our Adoption, the Redemption of our bodies, Rom. 8.23. Or that, Wee shall be cloathed with our house which is from heauen, 2. Cor. 5.2. that so being changed we may for euer, with thousand thousands of Angels, Ascribe vnto the Lambe, honour and glorie, and praise, Reuel. 5.12. Wherefore when the Apostle wils vs to runne: and Saint Gregory saith, Curramus & sequamur Christum, Let vs runne and follow Christ. Wee are [Page 79]taught concerning this World, that we must vse it, as if we vsed it not, 1. Cor. 7.31. So that, if there be in vs any zeale, or feruent desire of labouring, wee are to addresse our selues therein, toward heauen, by setting our affection on things which are aboue, Colloss. 3.2. for non sunt hic vera solatia, sed ibi ponuntur, vbi vera vita est. Heere is no vndoubted comfort to bee found, (therefore is our labour lost, when intended to that, which cannot be compassed) but there is the sweet refreshing, [Page 80]the setled consolation, and the abiding ioy where Christ euer reigneth, and life neuer endeth: Illud est verum, & summum gaudium, quod non de creatura, sed de creatore concipitur, (as Bernard sweetly) the cheefe, and sole ioy, and the sum of al ioyes, is that we cō ceiue of our Creator; in comparison whereof, all our pleasure is but care, our contentation no better then vexation, all sweetnesse bitter, and whatsoeuer delights vs, is but troublesome.
We can build nothing [Page 81]in the flesh but ruine, nor reape ought besides corruption, Gal. 6.8. Momentaneum est quod delectat, aeternum quod cruciat: the flashing pleasures of the flesh are extiguished with infinite, easlesse and endlesse paines: (whereas in the kingdome of Grace, with the Saints of God it is otherwise: Momentaneum quod cruciat, aeternū quod delectat: Their light afflictions, which are but for a moment do cause vnto them a far most excellent & eternall weight of glory.) Foūd Ephraim any honor in her pride? any aduantage [Page 82]in her drunkennesse? Or that Babylon of spirituall, and fleshly whoredomes, hath she carryed away any Christian reputation by her idoll seruice (as they tearme it) and cautelous prostitutions? Or the raging Heathen any victory, by combining themselues in a conspiracy against the Lord, and against his Christ? They made a couenant with death, and with Hell they are at agreement, Isa. 28.15. Yet doe they from hence vainely indulge themselues with a confidence [Page 83]of impunity: for Christ hauing purchased a vniuersal Lordship ouer the quicke and the dead, by dying and rising againe, Rom. 14. exactly challengeth a proportionable fealtie, that all knees shal bow before him, and all tongues confesse him; And they that prouoke him shall be ashamed, Isa. 45.23.24. It is an aduenture as hopefull, to saile to the golden Mines of Peru in a Ship of Glasse, as that we in pride, in couetousnesse, in pleasures, may haue a welcome accesse to God, in die nouissimo, [Page 84]that great, new, and last day, & so enter the sweet Elysium of heauenly rest. For as, when the children of Benianim, and Iudah went to helpe Dauid, he said vnto them; If ye bee come peaceably, my heart shall be knit vnto you; but if otherwise God behold it, and rebuke it, 1. Chron. 12.17: So if we will be reconciled to God, to fight his battails vnder the tuition of his owne banner, we must make a peaceable repaire vnto him, with the spirit of meekenesse, obedience, & loue, and not with the signes [Page 85]of hostility, and defiance, as are those sinnes, wherein the wisedome of the flesh doth instruct and animate vs: for that being enmity against God, suggesteth vnto vs nothing, but to be stubborne, to rebell, and stand out in our own conceits, and not submit our selues to the yoake of Christ: and so long cannot he knit his heart vnto vs, nor behold vs, but as an incorrupted Iudge, with due austeritie to reprooue and reiect vs: for his owne hand is against all our iniquities; [Page 86]therefore vnlesse we confesse and forsake them, they may not be cancelled. It was Darius his case, who after hee had sealed the writing against them, which should aske any petition of any God or Man for thirtie dayes saue of himselfe; when Daniel was accused that he regarded him not; he could not deliuer him though hee laboured till the Sunne went downe. Dan. 6.14. How then shall God be inconstant in his word and purpose, in whom there is no possibilitie of mutation?
The fashion of this world passeth away. (saith the Apostle) 1. Cor. 7.31.) So that by vniting our harts to things transitory, wee basely confine our hope to a period of time, to the moment of death: When the wicked man dyeth, his hope perisheth, Pro. 11. hauing no waies to send it vp, past the confusion of despicable and dying Obiects, to the Throne of heauen, there to releeue & strengthen it, with a certaine apprehension of eternity: but our submisse relying on Christ, as a sure soundation, [Page 88]is whose feare is assured strength. Prou. 14. It is a good hope, and an euerlasting consolation, which lesus Christ that loued vs, hath giuen vnto vs.
Neuerthelesse, wicked men, whose waies for the most part prosper (as the Prophet Dauid noteth, Psal. 10.) contemne God, and say in their hearts, they shall neuer be mooued, nor be in danger: securing vnto themselues a perpetuity of perfect blessednesse from those vnstable adminicles, which God hath cursed [Page 89]vnto them: how they insult we see; who bear rule? who command? who are obeied? Who feared so much as they? they prate and speake fearefully, All the workers of iniquitie vant themselues, they smite thy people, O Lord, and trouble thine heritage, Psal. 94.45. We shall not haue a good Christian triumph in the deceitfulnesse of things present, here being no Theatre of exultation for them, but a vale of mourning, a bryerie desart, & a warring pilgrimage, who are hereafter freed from all infirmities [Page 90]and miseries, to bee gouerned by the Lambe, who shall leade them to the liuely fountaines of waters: And God shall wipe away all teares from their eyes, Apoc. 7.17. So that the impious boasters are only to expect a horrid and desperate end; whom if God were not determined most seuerely, and incogitably to torture in flaming fire, Rendring vengeance vnto them, 2. Thess. 1.8. When he shall iudge the secrets of men by Iesus Christ. Rom. 2.16. He would not now permit to transgresse, and [Page 91]prouoke him as they do: but for his greater glory, in the manifestation of his hyest Iustice, doth he suffer them in this life, to make full the measure of their impieties, that hee may discharge the full vials of his wrath, vpon their odious soules at last; giuing to euery quantum of scandalous pleasure, a tantum of vnsufferable torment. Hell hath enlarged it selfe, and hath opened its mouth without measure (saith the Prophet Isaiah,) for them that royne house to house, and field to field; [Page 92]for them that rise vp early to follow drunkennes: and for them that continue vntill night, till the wine doe inflame them: and haue the Harpe and Violl, Timbrell & Pipe, and wine, in their feasts: but they regard not the worke of the Lord; their glory, and their multitude, and their pompe, and he that reioyceth among them, shal descend into it, Isa. 5.14. Saint Iohn presents them as it were standing at Gods Tribunall, where what he saw in the Spirit, reuealed, concerning such, he [Page 93]reuealeth thus againe; I beheld, and loe the Kings of the earth, and the great men, and the rich men, and the chiefe Captaines, and the mightie men, and euery bond man, and euery free man, (being vngodly and disobedient) hid themselues in dens, and in the Rockes of the mountaines, and said to the Mountaines and Rockes, fall on vs, and hide vs frō the presence of him that sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who can stand? Apec. 6.15.16.17.
These are our sensuall, prosperous, and delicious liuers, see what they come to. They are made to be taken and destroyed, and therefore they shal perish through their owne corruption, and shall receiue the wages of vnrighteousnesse, as they which count it pleasure, daily to liue deliciously, 2. Pet. 2.
They iudge Christ, and condemne themselues; according to that of St. Augustine; Qui pro modica delectatione, dat illud pro quo Christus, se tradidit; stultum Christum, reputat [Page 95]mercatorem. They repute Christ no better then a vaine merchant, whilest for bubling delights they giue their soules into the iawes of death, for which he gaue himselfe, that he might redeeme them from death.
But now let the faithfull of the Lord look vp, though in the extreamity of Egyptian seruitude, though in the fire of persecution, though vnder the rage of enuy, and speak cheerefully to their soules? Why are ye cast downe? Why are ye disquieted? Trust in God. [Page 96]For they haue a two-fold cause of reioycing in the Spirit. Gaudendum est de ijs quae expectamus, & gaudendum de ijs quae sustinemus. Present sufferings, and hoped glory, are both matter to feed their ioy. It was the hope of a better resurrection, that so notably confirmed the faith of our Ancients, and made them ioyfull in all sorts of trials, refusing deliuerance. If it were not for this, we are (saith S. Paul) of all men the most miserable. 1. Cor. 15.19. but now (as he should so conclude [Page 97]the most happy.
Touching the other, There is no chastning, for the time seemeth to be ioyous, but grieuous; yet whither it bee inflicted for siune, if ye endure it, God offereth himselfe vnto you, as vnto Sonnes, and in the end it bringeth the quiet fruit of righteousnesse to them that are thereby exercised. Hebr. 12. Thus much we gather from the confession of that holy King, Before I was afflicted I went astray: but now I keepe thy word. It is good for me that I have beene afflicted, that [Page 98]I may learne thy Statutes. Psal. 119.67.71. Or whither they bee afflictions, laid vpon vs by the malignant Church for Christs sake, they tend most directly, and infallibly, to the eternall tranquility, and saluation of our soules: for this cause that miraculously conuerted seruant of God, after hee knew the holy ghost had witnessed concerning him, that bands, and afflictions did abide him in euery Cittie, for the name of Christ, set light euen by life it selfe, which hee no longer [Page 99]counted deere vnto him, so that he might fulfil his course with ioy, and his Ministration, to testifie the Gospell of the grace of God. Act. 20.24. He accepted them as a tempest raised to further him towards his wished Citty. For there is no reigning with Christ, vnlesse there be first a suffering for Christ: For hereunto ye are called, for Christ also suffered for vs, leauing vs an example, that wee should follow his steppes. 1. Pet. 2.21. By patience and Faith, in tribulations and persecutions, we are [Page 100]counted worthy of the Kingdome of God, for which we suffer. 2. Thess. 1.5.
Then let vs be manfull in our Christian profession, and so suffer; not suffering any longer, that ignominious imputation on vs, wherewith we are iustly blotted. Solus homo non compatitur, pro quo solo, Christus patitur.
If we be his members effectually ingraffed, wee will doe any thing wee may, for the glorie of our head, as hee hath done, and doth still for vs; in so much that the Spouse [Page 101]daily tasting the matchlesse comfort of his mercifull presence, is so more and more inflamed with delight, that she is euen sicke of loue. Whose cure he vndertakes, and performes by holding his left hand vnder her head, and with his right hand embracing her, Cant. 2.6. Where can she haue a more wished repository, then in the bosome of her beloued? or what ioy may be compared with hers? She finds it is incomparable: For he is the chiefest of tenne thousand, Cant. 5.10. His [Page 102]arme supporting her, is the strength of her life, the exile of feare, her warrant of prosperitie; the other encompassing her, a bed of rest, a Paradise of full content, the port of safetie, an vnpregnable fortresse of perpetuall protection: so that she shal neuer perish, neither shall any man take her out of his hands. Iohn 10.28. Fight principalities and powers, with the mad threatning Sodomites of this world, against the righteous Lots of Gods heritage, [Page 103]vntill the passage of their fiery darts offend them, and their violent prouocations, discruciate, and perplex them, it is but a customary combate they haue; and the more vsuall, the better it is for them: seeing all things work together for best vnto them. Rom. 8.28. and their ioy is neuer so exceeding, as whē their faith is held in exercise, with diuers tentations. Iam. 1.2.3. they being permitted either to dispossesse, or preuent securitie, that they may [Page 104]not decline from a watchfull care, and pious obseruation of him, through whom they haue victorie, 1. Cor. 15.51. and restitution vnto peace and perfect liberty. Arise my loue, my faire one, and come away, for behold, the winter is past, the raine is changed and gone away, Cant. 2.10.11. which his husbandly tendernesse, and propitious eye, continued to the happy experience of all that loue him, allures their subscription to those testimonies and honourable euidences, [Page 105]which his Apostle Paul hath left of him. That all things are but losse, and no better then dunge, in respect of the knowledge of Christ, & being found in him, Phil. 3.8.9. That the glory which hee will henceforth reueale vnto them in the kingdome of his Father; farre passeth the worthinesse of al present sufferings, Rom. 8. and consequently, that there is nothing so good, nor so desiderable, as to be with Christ, which is best of all. That great Sophy, who diligently imployed his heart (as is [Page 106]said) in the curious exploration of all things, sounded a faire and fearfull palinody from the loue of pleasure, when he descried his owne aberration therein, from the fundamentall principle, and beginning of true wisedome, The feare of the Lord. Prou. 1. And his father before him, valued it his most eminent glory, that he could safely say; The Lord is my portion, and the inheritance of my cup. Psal. 15. Thou art my house of defence, and my Castle, thou art my hope from my youth. Psal. 71. [Page 107](Howbeit he might otherwise haue largely boasted of his strength and valour, of humane amplitude, and dignities) forasmuch as in Christ, nothing auaileth but a new Creature, Gal. 6.15. therein standing a patterne vnto vs, whereby we should endeuour before all things; To put on the Lord Iesus Christ, and take no thought for the flesh to fulfill the lusts thereof Rom. 13.
We haue all things in Christ, and Christ in vs is all things, (saith Saint Ambrose) therefore vpon [Page 108]our righteous seeking of him, are we assured of a conuenient supply of all necessaries: that though the Lyons starue, and suffer hunger, wee shall want no manner of thing that is good. Psal. 34. But shall cate the good things of the Land, Isa. 1.19. Wee shall possesse the earth, and haue our delight in the multitude of peace. Psal. 37.11. Saint Bernard glorifies him by the stile of Thesaurus indeficiens, an incorruptible, neuer failing treasure: So is he more then perishing food to the hungry, For my flesh is [Page 109]meale indeed, Ioh. 6.55. not such as our Fathers are in the wildernesse and are dead. Drinke also to the thirstie; not like that of Iacobs well: but flowing from the inexhaustible fountaine of himselfe, which whosoeuer drinketh shall neuer bee more athirst. Iohn 4.14. The sound and euer healthful restauration of the spiritually sicke, and wounded that cast their burden by repentance vpon him. He tooke our iniquities with their due chastisement vpon him, and by his stripes we are [Page 110]healed. Isa. 53.5. Heere spake also the corporall wounds, of that noble Wrastler (remembred in Ecclesiasticall Historie) Blandiua, Euseb. as so many inspired mouths, collauding the mercifull power of Christ; and the indelible honour of a Christian profession, who so often as she pronounced, I am a Christian, was recreated, and felt no smart of her torments, which were pittifull. Finally, he is so all, and so eternall, that by the misse of him, we are disabled as withered branches, from all [Page 111]spirituall fructification, as himselfe teacheth: Without me ye can doe nothing, Iohn 15.5. Therefore let vs grow in grace, and in the knowledge of our Lord and Sauiour Iesus Christ; to him bee glory, both now and for euermore. Amen.
HOW GOD WILL accept vs.
A CHRISTIANS state in this life.
¶ AMBITION the second transporter of the mind from the Obiects of true blessednesse.
SAthan like a tyrannous Nahash, moued by an vtter antipathy, betweene the Father of light, and himselfe the Prince of darknesse, seeketh by al meanes to bring the reproach of blindnesse vpon his Image, [Page 116]that he may not be able to lift vp a longing eie to heauen, or haue his heart touched with so much as a thought of alienation from his pernicious pollicy, and cursed gouernment: and forasmuch, as it was a discontentednes with his present state, whereby he proudly aspired past his reach, to his eternall ruine, and now remaines separated from the Angelicall beatitude, the vision of God, hee proiects, and attempts the same course, as currant (from his owne experience) hereby to captiuate [Page 117]the maine Pillars of the world, the wise, the rich, the noble, vt ex Angelis daemones faciat, that he may make them like himselfe: by holding the pleasant apples, of preferment, of honour, and dominion ouer their heads: wherewith nature is so rauished, that although it perceiueit selfe in a Sea of sorrowes vp to the chin: yet with Iupiters vnfortunate sonne, it will be catching after them: Sape quos vita nulla delectat, quos nulla potest mouere luxuria nulla auaritia subruere facit ambit iocriminosos, [Page 119](saith Ambrose) Oftentimes, they whom no other kinde of life contenteth, whose affections stedfastly withstand the tentation of luxurie and auarice, become criminous and culpable through ambition.
Ambition draweth life and sustentation, from those three fountaines, of carnall wisedome, of wealth, of potency: for (as matter desireth form) so they being incompleat, and naked endowments of themselues, study through the ministry of ambition for perfection, [Page 118]& cloathing, though it tend more to their imparagement, and diminution, and haply to the extreame dirution of their possessors.
He that hath wisdome must inuest it into honor, or he becomes desperate; rather then Herod Agrippa, being learned, and wise would misse the honour and estimation thereof, hee was contented to be saluted as a God, and confessed to be aboue all mortall nature, (as Iosephus) which wiser Hanno (as it should seeme) sought more cunningly, [Page 120]and painefully, by teaching a bird to sound, Hanno est Deus, and then letting him fly, to report it to the world. This made Achitophel doe violence to himselfe, that being wise, and accounted for his Councell, as an Oracle of God. 2. Sam. 16.23. he saw his councell confounded, and that it was not followed. 2. Sam. 17.23. And if any doe wishedly accomplish their desires herein, what is this their purchase? true honour? how can that bee? when the Prophet saith, Pauperes [Page 121]sunt & stulti. Surely, they are poore, they are foolish; for they know not the way of the Lord, nor the iudgement of their God. Ier. 5.4. No truly, but a Preface of horror, The strength of Pharaoh shall be your shame, and the trust in the shadow of Egipt your confusion, Isa. 30.3. Thus was the wisedome of the Iewes, which caried them from God, to seeke the subsidy of earthly Princes rewarded: and to all those, which by their craftinesse (for so is their wisedome called) 1. Cor. 3.10. endeuour to establish [Page 122]themselues without God, it is menaced, Your turning of deuices, shall it not be esteemed at the Potters clay? Isa. 29.16. He that hath wealth, must haue preferment, or else it wil be thought he hath no wit, which is the greatest preiudice to the rich that may bee: and when promotion is come, and his heart insolently dilates it selfe, in that flattering reuerence, and temporizing obseruation of the people, which he hath dearely paid for, how stands his case with God; Behold (saith hee [Page 123]vnto him) thou art vtterly despised, for the pride of thy heart hath deceiued thee. Obad. 2.3. And after a while how soone it is vnknowne, but his destruction shall be sudden, (as the Apostle saith) when the Lord is purposed apparently to exemplifie his Iustice on him, by humbling him from his Throne of celsitude, according to that wofull denunciation against the Crowne of pride, His glorious beautie shall be as a fading flower, Isa. 28. How then, will his repute hold out with Men: or what [Page 124]profit shall he haue by all that went before? That stately, arrogant Courtier Haman, surfeited of this poyson, and fell into this plague, and from thence, grew contemptible to his inferiours, to his Prince, odious, and lastly to his euerliuing infamy swole to death.
The potent man must rule, there is no remedy. For this purpose did Absalom being a Kings son, vse a smooth, affable, and enticing behauiour towards his Fathers Subiects, ther by to draw their vnanimous inclination [Page 125]toward him, for his setling in the Kingdome. 2. Sam. 15. This moued his next Brother Adonijah to exalt himselfe, and vsurpe where he had no right to rule. 1. King. 1.5. But graunt he were, in as ample authority as Magistracy can allow, suppose in imperiall preheminence: what is his condition safer? What more excellent, then was the Gouernors of Ierusalem, who deuiating through a secular and sensuall spirit, from a pious and equall carriage in their functions, were iustly noted [Page 126]by God himselfe with the aspersion of filthy, polluted, and robbing, and abandoned with a fearefull detestation, Zeph. 4.1.
The obiect of Ambition is not euer temporall: but sometimes doth it collimate, at things supernaturall and immortall: but in a presumptious, and prohibited manner, whereby our commanded striuing to enter in at the streight gate, is hindered by vaine and ignorant petition: as we see in Iames and Iohn, the sonnes of Zebedeus, suing [Page 127]vnto Christ, that they might sit one at his right hand, and the other at his left hand, in his glory. Mar. 10.37. A course in familiar practise with many, that will bestow some time onely in making request for the matchlesse priuiledge of inhabiting the mansions in Gods house, as if they were streight-waies worthy to enter: not respecting how Gods promise (that they which aske shall receiue) is limited to those onely that aske in faith, and labour in sanctitie of life thereunto: [Page 128]and that none others can receiue, neither shal, because they aske amisse, as the Lord himselfe professeth, When ye shall stretch out your hands, I will hide mine eyes from you, and though ye make many prayers I will not heare: for your hands are full of blood. Isa. 1.15. they were not cleansed from their sinnes.
Sometimes it leuels at diuine and sacred gifts, past our fittingnesse, and capacity: such was the ambition of Simon the Sorcerer, that offered money to buy the power [Page 129]of giuing the holy ghost. Act. 8.19. And of this are they notoriously conscious, that not contented with that course, wherein they are confirmed, by a lawfull vocation, doe couet, and ambitiously take vpon them the offices, and persons of more worthy men: as the Plough-man, when he wil sit in Moses chaire, and the mechanicall Seperatist be a Preacher.
To this is allied, that Ambition of hypocrites, (that I may not present the Name of pragmaticall Nouatians) whereby [Page 130]they intrude into Christs sheepe-fold, as if they were faithfull members of the Saints fociety, and deseruing an equall honour, for onely washing the outside of the Cuppe and Platter. These are knowne to God by their hearts, to man by their fruits, they sweare by the Name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousnesse, Isa. 48.1. When they are inuited to returne, & the Lord (most ready to forgiue) promiseth thereupon that hee [Page 131]will returne vnto them: the pride of heart hath so lifted them vp, that they cannot see from whence they should returne; Wherein (say they) shall we returne? Wherein haue we spoyled thee? Mal. 3. Per arrogantiam deprauantur, quum paratiores sunt mort, quam corripi, (as wel saith Gregorie) they are so corrupted with arrogance, that they had rather suffer death thē rebuke: so much their soule delighteth in their abhominations, Isa. 66.3. But how long, (cry the godly) how long Lord holy and true, doest thou not [Page 132]iudge them? Apoc. 6. This is the first part of their iudgement, that though they deceiue for a time, as the Deuil Iudas, valed in his Apostleship: Yet shall they bee vncased to tha world (though not all) and to the ioy of the righteous, be visibly cut off from their communion, (though not at an instant.) Though thou exalt thy selfe as the Eagle, and make thy nest among the starres, thence will I bring thee down (saith the Lord.) Obad. 4.
The extent of Ambition, is generally without [Page 133]period. Empedocles was not heigh enough vpon the top of Etna, but from thence would haue climbed the skies to rule the Heauens, and vndertake the gouernment of the Stars. Some are so transcendent in their proud conceits, that without all regard of the meane, and end, Quos vltra citraque nequit consistere rectum: which only should praise their actions to bee iust and right, they proceede in hope of an vnattingible summe of glory. In which restlesse and haplesse taske, diuers are imployed [Page 134]sundry waies: some caring how they may effect vnto themselues the wish of Pirrhus, not onely to be enriched with the spoile of one Citie; but after that, to subdue and command Countries, till they become Lords of the whole world. These great world deuouring Helluos, are epitomized in the bosome of euery Commonwealth, where is at the least one swarme of Hornets, that snap the Bee; in sunder, to cram themselues with that sweete, which they haue industriously [Page 135]gathered: and this not of a few, but euen of very many, till they haue begotten a crew of honest beggars, by their impious dealing, for their owne ditation: and so rule rather by force then fauour.
Others, like Perithous, that made a voyage to Hell to steale Proserpina from Plutoes bed, seeke by rare aduentures of impossible expedition, to merit same, and popularitie, though in so doing, they must make shipwracke of faith, and of a good conscience, and euen [Page 136]bequeath their soules to Sathan. Of this sort are they, that seeke deepe to hide their counsell frō the Lord, whose works are in darknesse, and that say, Who seeth vs, and who knoweth vs? Isa. 29.15. We may without iniury, take here for instance the Romish Catholike Cannibles, the insaturable appetite of whose Herodian tyrranny, nothing can satisfie, but a deluge of Innocents bloud: wherefore they waite with a daily thirst, & inhiation after that, which Gods tender clemency towards the [Page 137]faithfull profession of his true religion, doth most mightily, and admirably disappoint them of: vpon the executiō of which their infernal indulgence, they retaine a strong perswasion (besides the assurance of their Masters benedictiō, & countries applause) of a Saints remuneration in the heauens.
Thus far it appears, that Ambition is, tinea sanctitatis (as Bernard) the fretter out or consumer of piety, ex remedijs morbos creans, ex medicina longuorem generans, turning the best remedies into pernitious diseases [Page 138]Which is also Cathedra pestilentiae, (as Saint Augustine) the seat of pestilence, and a cruell plague to the Church of God. For they which loue to haue preheminence, doe enuiously oppose, and open their mouths against Christs Pastors; and so stop (what lieth in them) the Gold sanded current of his glorious Gospell. Thus Saint Iohn complaineth of Diotrephes: I wrote vnto the Church, but he which loueth to haue the preheminence among them, receiueth vs not, but prateth against vs, with malitious [Page 139]words, and not therewith content, neither hee himselfe receiueth the brethren, but forbiddeth them that would, and thrusteth them out of the Church. 3. Epist. Ioh. 9.10.
Furthermore, it is in our Aduersaries, the mother and Nurse of strife, raylings, euil surmisings, and vaine disputations, (which beget in the minds of the vnresolued, often doubtings, concerning the truth, and sometimes translating them into the fearefull state of Apostasie, whereof examples are not scant this [Page 140]day.) If any man (saith S. Paul) teach otherwise, and consenteth not to the wholesome words of our Lord Iesus Christ, and to the doctrine which is according to godlinesse, hee is puft vp (through ambition) and knoweth nothing, but doteth about questions, and strife of words, &c. from such separate thy selfe. 1. Tim. 6.3.
But if any Greatnesse, should heere enter an Apology for Ambition; saying, they could not rise without it: forasmuch as nothing is more prosperously atchieued, [Page 141]then what is attempted with importunate desire and dignitie, is the life of nobilitie; it may suffice for farther resolution, that such an earnest will, to aspire to ciuill dignity (before sufficiency and desert make way vnto it, whereby there may be a likelihood of the answerable performance of those weightie duties, which are required in so high a calling) is contrary to true contentation; which being one of the most notable vertues of a resolute Christian, that other, by [Page 142]consequence, is iustly branded for a hatefull sinne: and therefore vnworthy the entertainement of Noble hearts; whither S. Bernard as a carefull Watch-man, for the good of the Church, highly commendeth a better guest, in this his feeling confessiō of him. Dignus est plane morte, qui tibi Christe, recusat vinere & qui tibi non sapit, desipit, & qui curat esse, nisi propter te, pro nihilo est, & plane nihil est. Christ onely must bee the obiect of our wisdome, of our life, of our being; that wee [Page 143]may liue to bee wise in him, and be wise to bee found in him, or else our sentence ends not, in dignus morte, but in morte morieris, Thou shalt dye the death; for whilest we delude our selues in the glory of a fleshly wisedome, we incurre not onely the censure of being fooles: but that more strict one, Nihil sumus, whatsoeuer wee are, wee are nothing in estimation with God. To aspire vnto Christ with the wing of spirituall graces, and celestiall vertues, is the onely true Nobilitie, [Page 144]and the beauty of both the other; of the natural, which is deriued from Parents; and of the ciuill which is imposed by supreme Authority.
Nobilitie (saith Boetius) est laus quaedam proueniens ex merit is parentum. It is a certaine praise, issuing from the merits of the Parents: Thereby insinuating, our Ancestors to haue gone through the Temple of Vertue, to the Temple of Honor, and deseruedly to haue reached their dignitie: which so long continueth an honourable praise [Page 145]to their posterity, as they hold on a correspondency with them in vertue: but if otherwise they inherit their Nobility, and not the soule by which it liues; they doe not onely demolish the Trophe of their Fathers worthines, but open the passage of iust dishonour to themselues. For who seeing a letter of Gold in a mud wall, wil not iudge it out of its place, and where grace and vertue haue not their character in the forehead, and polish the actions, that face is to foule, that heart to vnworthy, [Page 146]of the faire titles, Christian and Noble.
A great Man should be like the Sunne, which as it is more excellent then the other Planets, so it sendeth forth more light, that he may say as Paul: Brethren, be ye followers of me, and looke on them which walke so, as yee haue vs for an ensample. Phil. 3.17.
It is memorable of him, that beeing a King, thought nothing could suit better with Maiesty, then wisedome to gouerne his people: and therefore the Ambition [Page 147]of all other things seposed; he asked of God only that, wherewith honor and riches stand bound: but are not the principal. The affluence of honour and riches which are to vertue, no better then iniusta nouerca, checking her ouer precisenesse, for awaking the conscience to looke scornefully vpon Ambition and Auarice, are not to be sought or coueted of those that stand charged with the administration of a common-weale: but wisedome principally to dispossesse, and cleanse the [Page 148]heart of those choaking corruptions, that it may be free, for the lodging of equitie, iustice, and liberalitie. For they being (as it were) the East, which Aristotle cals Dextrum Coeli, or (for them more aptly) dextram Reipublicae, it is naturall to their high ascent, and dexterious location for vertue to rise, but neuer to set in them.
What could be more preiudiciall to the States of Israel, then that the Prophet (hauing nominated those duties, which are pertinent chiefely to [Page 149]their eminent qualitie: and he expected to haue found in them) should through their dissolute distemper, and extreame corruption, be enforced to complaine the contrary: But they haue altogether broken the yoake, and burst their bonds. Ier. 5. in not seeking the truth, nor executing Iudgement: by which two, the man in authoritie is knowne to be Gods lawfull and approued delegate and Minister.
When Dauid heard, that Saul was about to come vp to Keilah, to destroy [Page 150]the Cittie for his sake, he inquired of God: Will the Lords of Keilah deliuer mee into his hands? He made a question, though it concerned the ruine of their Cittie and liues, whither they would betray his innocency; 1. Sam. 23.12. noting the dutie of good Gouernors, that they should be so chast, constant, and faithfull, in defence of integritie of the truth, and of a well deseruing cause, as that no hazzard should impell them to peruert iustice. Although Balack offer large gifts, to [Page 151]blind the eyes, and allure them to curse, where they should blesse; yet must they answer, as Elisha to Naaman, I will not receiue it, 2. King. 5.16. and as Michaiah to Nahabs messenger (who prayed him to speake good vnto the King his Master, as the false Prophets had done) Whatsoeuer the Lord saith vnto me, that will I speake. 1. King. 22.14. If thou wilt giue me thy house full of Siluer and Gold, I will not passe the commandement of the Lord. Numb. 22.18. which is to do iustly, to loue mercy, [Page 152]and to walke with God. Mich. 6.8.
The tooth of auarice, (for the most part) biteth like a fiery Serpent, to the death of the soule, hauing made impression, it so inflameth, that no earthly medicine can preuaile to asswage it. Riches, of all others, seeme the surest Lenitiue, which yet worke a contrary effect; Non satiando, sed irritando, as Seneca, kindling, where they should quench, and laying on more load where they should exonerate & lighten: for which our dignities [Page 153]haue to cast their eyes on the brazen Serpent of their Nobilitie, which if it bee right by participation of Grace, wil cure it by fundamentall extirpation.
For the Nobles of Berea, when Grace saluted Greatnesse, in the Parlour of their hearts, discharged the world freely, and with all readinesse receiued the word, and searched the Scriptures daily, Act. 17.11. their opinion was then altered, which as it seduced them formerly to a secure dependance on earthly supplements, [Page 154]as the essentiall props of honourable eminence; so being illuminated, they were soone resolued; that the true and onely aduantagious glory was, that they had learned Christ.
But let no man endanger himselfe so farre, as once to cope with this fell Monster, or let in this heart gnawing Vulture, couetousnesse, either of honour, of riches, or of the fauour of men, in hope of absolution at the length by Grace: for after that, vpon our relishing some sweetnesse from [Page 155]it, we haue made it habituall vnto vs, and giuen our wretched soules a miserable rest therein: the remedy wil in all likelihood, seeme most irkesome vnto vs, that shall offer to disroost vs from our downy nest of such a dulce venenum.
The yong Earth-worm that had lost himselfe in his golden laborinth, though he had direction giuen him vpon his demaund, and a thred vntwound to guide his soule to heauen: yet was his heart so fast lockt vp, in the Arke of his Treasures, [Page 156]that he could not choose, but rather make a sorrowfull proceeding to destruction, then accept a ioyful issue to eternall life. Balaams wish was for the peacefull end of the righteous, yet though he knew the way vnto it, (which, was to obey the commaundement of the Lord) hee still loued the wages of vnrighteousnesse, 2. Pet. 2.15. Aura sinum ex pandens, lying open to the reward: with this dregge he was seasoned, and of this hee reteined the sauour: no: we cannot cohibit [Page 157]our affections, as we would when wee would, after they haue long ranged vnder loose reines.
Saint Augustine sleights these inferiour things, which we so much ouervalue, with the stile of transitoria mendacia, fugitiue lyes, for making no answerable performance to their promise. The Prodigalls patrimony might promise him the loue of the World, this loue a full satisfaction to his vnbridled appetite; but it was not long ere he heard that voyce of the world, and found it true, [Page 158]which Saint Bernard ecchoes from it. Ego deficiam. I will faile thee.
Christ would not for all the Kingdomes of the world, fall downe before Sathan and worship him; neither suites it with any Christian, that hath his feete loftily pitched vpon a Mountaine, vily to prostrate his affections before Mammons dunghill (as Ambition bindes him) though he were sure to winne the whole World thereby: for it cannot be without the losse of his soule; for this is the lure which [Page 159]the Deuill casteth vp to the Fondlings of this World, bearing this inscription (were we wise enough to obserue it) Ego decipiam. I will deceiue thee.
Abraham refused to take so much as a thred of the King of Sodome, lest hee should say; I haue made Abraham rich: Where is this generous resolution in the seede of Abraham? where are those Noble Patrissants, that disdaine to bee enriched with the substance of sinne? [Page 160]Looke vnto the Rocke frō whence ye are hewen, and return true Israelites, in whom there is no guile, & ye shall sit down with your Father Abraham in the kingdome of heauen.
But Esau that prophane person shall rise in iudgement against vs, and condemne vs, for repining at what we haue, and vnlawfull seeking what wee cannot with godlinesse enioy. With much adoe did Iacob compell him, to take his blessing; who answered at the first with a contented mind. I haue [Page 161]enough my Brother: keepe that thou hast to thy selfe. Gen. 33.9. Now such is the emulation, or rather enuy of many murmuring Esaus, that if deseruing Iacob carry away, but the better part of the blessing, though they haue enough besides, they are at no rest, till with Eliab they haue discouered their anger, (as he did toward his Brother, imputing that to pride and malice of hart, which was done by the prouidence and appointment of the highest) so they in raising obloquies [Page 162]and disgracefull fames against them. How it displeased Saul, that Dauid was praised for his excellency, and renowned victory aboue him, to what height of enuy did it driue him? and how seriously did he complot his death? Wee must haue euery man, all the Manna in his own Omer, all the blessings on his owne head, all the preferment on his own back, and all the praise to his owne selfe, or else a grudging of enuy will stay behind, & make vs stomack sick. No maruaile that S. [Page 163] Paul put Timothy in mind to charge thē that are rich in this world, that they bee not high minded. 1. Tim. 6.17. For pride (as Chrysostome noteth) is one of the followers of riches, but experience shews vs, that in short time she becoms their mistresse, and commands thē at her pleasure that she may bee vpheld, quo iure, quaque iniuria, hence (saith Austine) tolle superbiam & diuitiae non nocebunt. Riches in themselues are harmlesse, if possessed without pride: for she among other fiends of her family [Page 164]tertaines that of all other the foulest vsury; and imployes it in all offices about her house; she hath not a delicate dish of meate, but Vsury must bring it to the Table. She puts on a stately Roabe, but Vsury must pay for it; the Labourers hyre must needs bee discharged, how? By Vsury. There is a purchase to be sold, and how shall pride compasse it? By Vsurie. This is now growne so entire with the pride of our time, that it is tota in tota, all in all, and all in euery part, and in all, the [Page 165]very soule of pride. Vsury buyes the Deuill, and all his inheritance, with the price of a bad conscience; The Deuill brings Hell his whole patrimony with him, and sets them into perpetuall possession: And there is an end of Pride and Vsurie. And therefore as Christ saide, Take heede of Conetousnesse, so doth hee in the same words, imply this caue, beware of Vsury. I pray you let vs leaue off this burden said Nehemiah to the Rulers of the people: Restore I pray you this day, their [Page 166]Lands, their Vine-yards, their Oliues, and their houses, and remit vnto them that part of the Siluer, of the Corne, and of the Oyle, that ye exact of them. Answere this as they did, we will restore it, and will not require it of them, and therein is your life, (ye Vsurers) but though a man haue abundance, yet life standeth not in riches, Luke 12. but they that will be rich, fall into tentation, and snares, and into many foolish and noysome lusts, which drowne men in perdition and destruction. 1. Tim. 6.9.
But I doubt it were as good to strike vpon Goliahs brazen Helmet, as vpon these sinnes, being they are all the fashion: for if wee affect Vice, we entertaine it as a Vertue; as it may bee seene in them, that will keep their fooles at their elbowes, when their discreeter attendants shall waite aloofe. Flatterie was no fault in the Court of Alexander that loued it; but regarded, and rewarded as a vertue, whilest hee more esteemed the vulgar Medes and Persians, [Page 168]for reuerencing him for the sonne of Iupiter, then he did the Nobles of Macedonia for their loyal and faithfull dealing; so where voluptuousnesse, ambition, and auarice, get hands to their passe, they are disputed by some as necessary, by others as conuenient to be vsed, loosing the note of sinnes. Why so? As in Egypt sometimes they that were vnlearned in Necromancy, were accounted infamous: wherfore the best and wisest would apply their study vnto it: So not to bee [Page 169]skilled in these blacke Artes, were enough to bring disease, disrespect, and pouerty vpon vs, (besids the accumulating of other vnworthy contumelies:) Therefore to auoyd the tax of being cruel to our selues, which Saint Austine layes vpon them that neglect their fame) meaning the good report which a christian should be carefull to preserue:) wee in a misconstruction of his sence, will bee tyrants to our soules, that we may be famous sinners.
This ignorance springs [Page 170]from our non proficiency in the Schoole of Christ, as Saint Pauls example effectually prooues against vs, who being ripe in that measure of diuine knowledge, (which is giuen as diuersly to the Saints in this life, so to all sufficiently toward their eternall state) would not reioyce, but in the Crosse of Christ, whereby the world was crucified to him, and he vnto the world. Gal. 6. teaching the same to bee the duty, and practise of all well gouerned christians, to hold fast with the rock [Page 171]whereon they are founded, and not to suffer the externall respects of riches, reuerence, and time-seruing to loosen their anchor from this shore, and bewitch them from his obedience, on whom they ought meerely to depend, as being wholy his.
We are either old learners, and too young proficients, or but yong learners and no proficients, who hauing in Christs Gymmasy but one word to learne, haue not yet learned it as wee should. Christ faith, Discite a me, [Page 172]quia corde mit is sum, et humilis; We must learne of him, humility: but pride commune nobilitatis malum that common mischiefe of Nobilitie, that too common misery, imo pene omnium, almost of al men, doeth so often put them all out, as they goe about to pronounce it; yet necessity lies so hard vpon vs (deuiating Pilgrimes) if we will be happy, (and happy are we that we can be taught) that we must not thinke our direction hard, & thence be discou raged from following it; but labour (and thereby [Page 173]we shall be able) to take the low way, which is the right way, for there is no high way, to that high countrey, and heauenly inheritance. Quicunque desiderat primatum caelestem sequatur humilitatem terrestrem; non enim qui maior fuit in honore ille maior: sed qui iustior ille maior. (as Chrisostome) Our humility on earth must helpe vs to preferment in heauen: for the most honourable heere, shall not (in that in that respect) be the greatest there; but the iust shall shine as the brightnes of the firmament: [Page 174]and they that turne many to righteousnesse shall shine as Starres for euer, and euer. Dan. 12.3. The lesson is but short: the vnderstanding sweet: our obedience vnto it, gracious: the reward glorious: therefore detesting pride the enemie of prayer, and bane of all godly motions. Humilitate omnia facto nostra condiantur, (as S. Augustine aduiseth) let vs season all our wordes and workes with humility.