Chapter XLII: Part VII (2)

_Direct._ I. The first and grand direction against flesh-pleasing is, that you be sure, by a serious, living faith, to see the better things with God, and to be heartily taken up in minding, loving, seeking, and securing them. All the other directions are but subservient to this. For certainly man's soul will not be idle, being a living, active principle: and it is as certain, that it will not act but upon some end, or for some end. And there are no other ends to take us up, but either the things temporal or eternal. And therefore there is no true cure for a sensual love of temporal things, but to turn the heart to things eternal. Believingly think first of the certainty, greatness, and eternity of the joys above; and then think that these may more certainly be yours, than any worldly riches or delights, if you do not contemptuously reject them. And then think that this is the time in which you must make sure of them, and win them, if ever you will possess them; and that you are sent into the world of purpose on this business. And then think with yourselves, how fleshly pleasures are the only competitors with the everlasting pleasures; and that, if ever you lose them, it will be by over-loving these transitory things; and that one half of your work for your salvation lieth in killing your affections to all below, that they may be alive to God alone. And lastly, think how much higher and sweeter pleasures, even in this life, the godly do enjoy than you; and you are losing them while you prefer these sordid pleasures. Do you think that a true believer hath not a more excellent delight in his forethoughts of his immortal blessedness with Christ, and in the assurance of the love of God, and communion with him in his holy service, than you, or any sensualist, hath in fleshly pleasures? Sober and serious meditation on these things, will turn the mind to the true delights.

_Direct._ II. Be acquainted with the range of sensual desires, and follow them, and watch them in all their extravagances. Otherwise, while you are stopping one gap, they will be running out at many more. I have given you many instances in my "Treatise of Self-denial." I will here briefly set some before your eyes.

1. Watch your appetites as to meat and drink, both quantity and quality. Gluttony is a common, unobserved sin: the flesh no way enslaves men more than by the appetite; as we see in drunkards and gluttons, that can no more forbear than one that thirsteth in a burning fever.

2. Take heed of the lust of uncleanness, and all degrees of it, and approaches to it; especially immodest embraces and behaviour.

3. Take heed of ribald, filthy talk, and love songs, and of such incensing snares.

4. Take heed of too much sleep and idleness.

5. Take heed of taking too much delight in your riches, and lands, your buildings, and delectable conveniences.

6. Take heed lest honours, or worldly greatness, or men's applause, become your too great pleasure.

7. And lest you grow to make it your delight, to think on such things when you are alone, or talk idly of them in company with others.

8. And take heed lest the success and prosperity of your affairs do too much please you, as him, Luke xii. 20.

9. Take not up any inordinate pleasure in your children, relations, or nearest friends.

10. Take heed of a delight in vain, unprofitable, sinful company.

11. Or in fineness of apparel, to set you out to the eyes of others.

12. Take heed of a delight in romances, play-books, feigned stories, useless news, which corrupt the mind, and waste your time.

13. Take heed of a delight in any recreations which are excessive, needless, devouring time, discomposing the mind, enticing to further sin, hindering any duty, especially our delight in God. They are miserable souls that can delight themselves in no more safe or profitable things, than cards, and dice, and stage-plays, and immodest dancings.

_Direct._ III. Next to the universal remedy mentioned in the first direction, see that you have the particular remedies still at hand, which your own particular way of flesh-pleasing doth most require. And let not the love of your vanity prejudice you against a just information, but impartially consider of the disease and the remedy. Of the particulars anon.

_Direct._ IV. Remember still that God would give you more pleasure, and not less; and that he will give you as much of the delights of sense as is truly good for you, so you will take them in their place, in subordination to your heavenly delights. And is not this to increase and multiply your pleasure? Are not health, and friends, and food, and convenient habitation, much sweeter as the fruit of the love of God, and the foretastes of everlasting mercies, and as our helps to heaven, and as the means to spiritual comfort, than of themselves alone? All your mercies are from God: he would take none from you, but sanctify them, and give you more.

_Direct._ V. See that reason keep up its authority, as the governor of sense and appetite. And so take an account, whatever the appetite would have, of the ends and reasons of the thing, and to what it doth conduce. Take nothing and do nothing merely because the sense or appetite would have it; but because you have reason so to do, and to gratify the appetite. Else you will deal as brutes, if reason be laid by (in human acts).

_Direct._ VI. Go to the grave, and see there the end of fleshly pleasure, and what is all that it will do for you at the last. One would think it should cure the mad desire of plenty and pleasure, to see where all our wealth, and mirth, and sport, and pleasure must be buried at last.

_Direct._ VII. Lastly, be still sensible that flesh is the grand enemy of your souls, and flesh-pleasing the greatest hinderance of your salvation. The devil's enmity and the world's are both but subordinate to this of the flesh: for its pleasure is the end, and the world's and Satan's temptations are both but the means to attain it. Besides the malignity opened before, consider,

[Sidenote: The enmity of the flesh.]

1. How contrary a voluptuous life is to the blessed example of our Lord, and of his servant Paul, and all the apostles! Paul tamed his body and brought it into subjection, lest, having preached to others, himself should be a cast-away, 1 Cor. ix. 27. And all that are Christ's have crucified the flesh, with the affections and lusts thereof, Gal. v. 24. This was signified in the ancient manner of baptizing, (and so is still by baptism itself,) when they went over head in the water and then rose out of it, to signify that they were dead and buried with Christ, Rom. vi. 3, 4, and rose with him to newness of life. This is called our being "baptized into his death;" and seems the plain sense of 1 Cor. xv. 29, of being "baptized for the dead;" that is, "for dead" to show that we are dead to the world, and must die in the world, but shall rise again to the kingdom of Christ, both of grace and glory.

2. Sensuality showeth that there is no true belief of the life to come, and proveth, so far as it prevaileth, the absence of all grace.

3. It is a homebred, continual traitor to the soul; a continual tempter, and nurse of all sin; the great withdrawer of the heart from God; and the common cause of apostasy itself: it still fighteth against the Spirit, Gal. v. 17; and is seeking advantage from all our liberties, Gal. v. 13; 2 Pet. ii. 10.

4. It turneth all our outward mercies into sin, and strengtheneth itself against God by his own benefits.

5. It is the great cause of our afflictions; for God will not spare that idol which is set up against him: flesh rebelleth, and flesh shall suffer.

6. And when it hath brought affliction, it is most impatient under it, and maketh it seem intolerable. A flesh-pleaser thinks he is undone, when affliction depriveth him of his pleasure.

7. Lastly, it exceedingly unfitteth men for death; for then flesh must be cast into the dust, and all its pleasure be at an end. Oh doleful day to those that had their good things here, and their portion in this life! when all is gone that ever they valued and sought; and all the true felicity lost, which they brutishly contemned! If you would joyfully then bear the dissolution and ruin of your flesh, oh master it, and mortify it now. Seek not the ease and pleasure of a little walking, breathing clay, when you should be seeking and foretasting the everlasting pleasure. Here lieth your danger and your work. Strive more against your own flesh, than against all your enemies in earth and hell: if you be saved from this, you are saved from them all. Christ suffered in the flesh, to tell you that it is not pampering, but suffering, that your flesh must expect, if you will reign with him.

FOOTNOTES:

[137] I must profess that the nature and wonderful difference of the godly and ungodly, and their conversation in the world, are perpetual, visible evidences in my eyes, of the truth of the holy Scriptures.

1. That there should be so universal and implacable a hatred against the godly in the common sort of unrenewed men, in all ages and nations of the earth, when these men deserve so well of them, and do them no wrong; is a visible proof of Adam's fall, and the need of a Saviour and a Sanctifier.

2. That all those who are seriously christians, should be so far renewed, and recovered from the common corruption, as their heavenly minds and lives, and their wonderful difference from other men showeth, this is a visible proof that christianity is of God.

3. That God doth so plainly show a particular special providence in the converting and confirming souls, by differencing grace, and work on the soul, as the sanctified feel, doth show that indeed the work is his.

4. That God doth so plainly grant many of his servants' prayers, by special providences, doth prove his owning them and his promises.

5. That God suffereth his servants in all times and places ordinarily to suffer so much for his love and service, from the world and flesh, doth show that there is a judgment, and rewards and punishments hereafter. Or else our highest duty would be our greatest loss; and then how should his government of men be just?

6. That the renewed nature (which maketh men better, and therefore is of God) doth wholly look at the life to come, and lead us to it, and live upon it, this showeth that such a life there is; or else this would be delusory and vain, and goodness itself would be a deceit.

7. When it is undeniable that _de facto esse_, the world is not governed without the hopes and fears of another life; almost all nations among the heathens believing it, (and showing, by their very worshipping their dead heroes as gods, that they believed that their souls did live,) and even the wicked generally being restrained by those hopes and fears in themselves. And also that, _de posse_, it is not possible the world should be governed agreeably to man's rational nature, without the hopes and fears of another life; but men would be worse than beasts, and all villanies would be the allowed practice of the world. (As every man may feel in himself what he were like to be and do, if he had no such restraint.) And there being no doctrine or life comparable to christianity, in their tendency to the life to come. All these are visible standing evidences, assisted so much by common sense and reason, and still apparent to all, that they leave infidelity without excuse; and are ever at hand to help our faith, and resist temptations to unbelief.

8. And if the world had not a beginning according to the Scriptures, 1. We should have found monuments of antiquity above six thousand years old. 2. Arts and sciences would have come to more perfection, and printing, guns, &c. not have been of so late invention. 3. And so much of America and other parts of the world would not have been yet uninhabited, unplanted, or undiscovered.

Of atheism I have spoken before in the Introduction; and nature so clearly revealeth a God, that I take it as almost needless to say much of it to sober men.

[138] Neque enim potest Deus qui summa veritas et bonitas est, humanum genus, prolem suam decipere. Marsil. Ficin. de. Rel. Chris. c. 1.

[139] Pietas fundamentum est omnium virtutum. Cic. pro Plan.

[140] Zenophon reporteth Cyrus as saying, If all my familiars were endued with piety to God, they would do less evil to one another, and to me. Lib. viii.

[141] Pietate adversus Deos sublatâ, fides etiam, et societas humani generis, et una excellentissima virtus justitia, tollatur necesse est. Cic. de Nat. Deo. 4.

[142] See my book called "A Saint or a Brute."

[143] Exod. vii. 13, 14; 2 Kings xvii. 14; 2 Chron. xxxvi. 13; Neh. ix. 16, 17, 29; Isa. lxiii. 17; Dan. v. 20; Mark vi. 52; viii. 17; iii. 5; John xii. 40; Acts xix. 9; Prov. xxviii. 14; xxix. 1; Matt. xix. 8; Mark xvi. 14; Rom. ii. 5.

[144] Non tamen ideo beatus est, quia patienter miser est. August de Civit. l. 14. c. 25.

[145] Lento gradu ad vindictam sui divina procedit ira: tarditatemque supplicii gravitate compensat. Valerius Max. de Dionys. 1. 1. c. 2.

[146] Feriemini, moriemini, sentietis: an cæci autem an videntes, id in vestra manu est. Optate igitur bene mori (quod ipsum nisi bene vixeritis frustra est). Optate, inquam, nitimini, et quod in vobis est facile: reliquum illi committite; qui vos in hanc vitam ultro non vocatos intulit; egressuris, non nisi vocatus et rogatus manum dabit. Non mori autem nolite optare. Petrarch. Dial. 107. 1. 2.

[147] Multi Christum osculantur; pauci amant: aliud est φιλειν, aliud καταφιλειν. Abr. Bucholtzer in Scultet. cur. p. 15. Dicunt Stoici sapientes esse sinceros, observateque et cavere sollicite nequid de se melius quam sit commendare putemus fuco seu arte aliqua mala occultante, et bona quæ insunt apparere faciente, ac circumcidere vocis omnem ficionem. Laert. in Zenone. Philosophia res adeo difficilis est, ut tam vel simulare magna sit pars philosophiæ. Paul Scalig. It was one of the Roman laws of the 12 Tables, "Impius ne audeto placere donis iram Deorum." "Let no ungodly person dare to go about to appease the displeasure of the gods by gifts:" viz. He must appease them first by reformation. Bona conscientia prodire vult et conspici; ipsas nequitia tenebras timet. Senec.

[148] When Petrarch, in vita sua, speaketh of others extolling his eloquence, he addeth his own neglect of it, Ego modo bene vixissem, qualiter dixissem parvi facerem. Ventosa gloria est, de solo verborum splendore famam quærere. Conscientiam potius quam famam attende. Falli sæpe poterit fama: conscientia nunquam. Senec.

[149] Sic vivendum est, quasi in conspectu vivamus: Sic cogitandum, tanquam aliquis pectus intimum prospicere possit. Senec. Rem dicam, ex qua mores æstimes nostras: vix quempiam invenies, qui possit aperto ostio vivere: janitores conscientia nostra--supposuit: sic vivimus ut deprehendi sit subito aspici. Senec. Ep. 96.

[150] It is a pitiful cure of the Indians' idolatry, which the honest Jesuit Acosta (as the rest) prescribeth, lib. 5. c. 11. p. 483. "But you must especially take care, that saving rites be introduced instead of hurtful ones, and ceremonies be obliterated by ceremonies. Let the priests persuade the novices, that holy water, images, rosaries, grains, and torches, and the rest which the church alloweth and useth, are very fit for them; and let them extol them with many praises in their popular sermons, that instead of the old superstition they may be used to new and religious signs." This is to quench the fire with oil.

[151] It is one of Thales' sayings, in Laert. Q. Quomodo optime ac justissime vivemus? Resp. Si quæ in aliis reprehendimus ipsi non faciamus. To judge of ourselves as we judge of others, is the way of the sincere.

[152] Cato, homo virtuti simillimus qui nunquam recte fecit, ut facere videretur, sed quia aliter facere non poterat; cuique id solum visum est rationem habere, quod haberet justitiam. Velleius Patercul. 1. 2.

[153] Jam in ecclesiis ista quæruntur, et omissa Apostolicorum simplicitate et puritate verborum, quasi ad Athenæum et ad auditoria convenitur ut plausus circumstantium suscitentur, ut oratio rhetoricæ artis fucata mendacio quasi quædam meretricula procedat in publicum, non tam eruditura populos, quam favorem populi quæsitura. Hieron. in Præf. 1. 3. in Galat.

[154] Permanent tepidi, ignavi, negligentes, vani, leves, voluptuosi, delicati; commoda corpores superflua sectantur, suum compendium in omnibus quærunt, ubicunque honorem et existimationem nominis sui integra servare possunt: intus propriæ voluntati pertinaciter addicti, irresignati, minime abnegati, superbi, curiosi, et contumaces sunt in omnibus, licet externe coram hominibus bene morati videantur. In tentationibus impatientes, amari, procaces, iracundi, tristes, aliis molesti, verbis tamen ingenioque scioli,--In prosperis nimium elati et hilares: in adversis, nimium turbati sunt et pusillanimes: aliorum temerarii sunt judices: aliorum vitia accuratissime perscrutari, de aliorum defectibus frequenter garrire, ac gloriari egregium putant. Ex istis et similibus operibus facillime cognosci poterunt: nam moribus gestibusque suis seu sorex quispiam suopte semet indicio produnt. Thauler. flor. p. 65, 56.

[155] Quid prodest recondere se et oculos hominum auresque vitare? Bona conscientia turbam advocat; mala autem in solitudine anxia et sollicita est. Si honesta sunt quæ facis, omnes sciant: si turpia, quid refert neminem scire, cum tu scias: O te miserum si contemnis hunc testem. Sen. Ep. 96. Matt. xxiii. 13-15, 23, 25, 27, 29.

[156] Matt. xxiii. 8; Eph. iv. 2-5; Luke x. 42; Matt. vi. 33; 2 Pet. i. 10; John vi. 27.

[157] 1 Tim. ii. 5; James iv. 12; Hos. x. 2.

[158] 1 Cor. i. 13; Gal. iv. 8; 1 Cor. viii. 5; Phil. iii. 18.

[159] The causes of superstition (and so of hypocrisy) are, pleasing and sensual rites and ceremonies, excess of outward and pharisaical holiness, over-great reverence of traditions, which cannot but load the church, the stratagems of prelates for their own ambition and lucre, the savouring too much good intentions, which openeth a gate to conceits and novelties. Lord Bacon's Essays. As P. Callimachus Exper. describeth Attila, that he was a devourer of flesh and wine, &c. and yet Religione persuasionibusque de diis à gente sua susceptis, usque ad superstitionem addictus. Calli. p. (mihi) 339.

[160] Psal. lxxviii. 37; 2 Cor. vii. 11.

[161] 1 John i. 6; ii. 3-5, 15; iv. 6-8, 20; v. 3; Matt. x. 37.

[162] The similitude of superstition to religion maketh it the more deformed: and as wholesome meat corrupteth into little worms, so good forms and orders corrupt into a number of petty observances. Lord Bacon's Essay of Superstition.

[163] Non quam multis placeas, sed qualibus stude. Martin. Dumiens. de Morib.

[164] Luke xiv. 26, 27.

[165] Magna animi sublimitate carpentes se atque objurgantes Socrates contemnebat. Laert. in Socrat.

[166] When Chrysippus was asked why he exercised not himself with the most, he answered, If I should do as the most do, I should be no philosopher. Laert. in Chrysip. Adulationi fœdum crimen servitutis malignitati falsa species libertatis inest. Tacitus, lib. 17. Secure conscience first, Qua semel amissa, postea nullus eris.

[167] Rom. xiv.; xv. 1-3.

[168] Gal. v. 10; 1 Cor. v.

[169] Quicquid de te probabiliter fingi potest, ne fingatur ante devita. Hieron. ad Nepot. Non solum veritas in hac parte sed etiam opinio studiose quærenda est, ut te hypocritam agere interdum minime pœniteat, said one harshly enough to Acosta, ut lib. 4. c. 17. p. 413.

[170] 1 Pet. iv. 12, 13, &c.; 1 Cor. iv. 12, 13; Acts xxii. 22; xxiv. 5, 6; Matt. v. 10-12.

[171] Psal. xxx. 5; lxiii. 3; 2 Cor. v. 9; Rom. viii. 33, 34.

[172] Matt. x.; John xv.; Matt. xxvii.; Heb. xii. 1-3; 1 Pet. ii. 21-23.

[173] We must go further than Seneca, who said, Male de me loquuntur, sed mali; moverer si de me Mar. Cato, si Lælius sapiens, si duo Scipiones ista loquerentur: nunc malis displicere, laudari est.

[174] See Dr. Boys' Postil. p. 42, 43. Marlorat. in 1 Cor. iv. 3.

[175] The open daylight of truth doth not show the masks, and mummeries, and triumphs of the world, half so stately and gallant as candlelight doth. Lord Bacon's Essay of Truth. Why lies are loved.

[176] Offendet te superbus contemptu; dives contumelia, petulans injuria, lividus malignitate: pugnax contentione, ventosus et mendax vanitate: non feres a suspicioso timeri, a pertinace vinci, a delicato fastidiri. Senec. de Ira, l. 3. c. 8.

[177] Unus mihi pro populo est, et populus pro uno. Sen. Ep. 7. ex Democr. Satis sunt mihi pauci, satis est unus; satis est nullus. Senec. Epist. 7. Socrates was condemned by the votes of more against him of his judges than those that absolved him; and they would not suffer Plato to speak for him. His sentence was, Jura violat Socrates, quos ex majorum instituto suscepit civitas, deos esse negans, alia vero nova dæmonia inducens. Laert. in Socrat.

[178] Quæ ego scio populus non probat: quæ probat populus ego nescio. Sen. Epi. 29. Imperitia in omnibus majori ex parte dominatur, et multitudo verborum. Cleobulus in Laert.

[179] Inter hæc quid agant quibus loquendi à Christo officium mandatur? Deo displicent, si taceant; hominibus si loquantur. Salvian. ad Eccles. Cath. 1. 4.

[180] Even for the greatness of your services, you may perish, by the suspicion and envy of those great ones whom you served: as is proved by the case of Saul and David, Belisarius, Narses, Bonifacius, the two sons of Huniades imprisoned, and one slain, and multitudes such like.

[181] Persium non curo legere: Lælium Decimum volo: ut Lucilius.

[182] I may add that you have guilty consciences to please. And the guilty are, as Seneca speaks, like one that hath an ulcer, that at first is hurt with every touch, and at last even with the suspicion of a touch. Tutum aliqua res in mala conscientia præstat, nulla securum. Putat enim etiamsi non deprehenditur, se posse deprehendi; et inter somnos movetur, et quoties alicujus scelus loquitur, de suo cogitat. Sen. Epis. 106. Prima et maxima peccantium pœna est peccasse.--Hæc et secundæ pœnæ premunt et sequuntur, timere semper et expavescere et securitate diffidere. Epis. 97. Tyranno amici quoque sæpe suspecti sunt. Tu ergo, si tyrannidem tuto tenere cupis, atque in ea constabiliri, civitatis principes tolle, sive illi amici, sive inimici videantur. Thrasybulus in Epist. Periand. in Laertio. Plerorumque ingenium est, ut errata aliorum vel minima perscrutentur, benefacta vero vel in propatulo posita prætereant; sicut vultures corpora viva et sana non sentiunt, morticina vero et cadavera tametsi longe remota odore persequuntur. Galiadus in Arcan. Jesuit, p. 55.

[183] When the divines of Heidelberg appointed Pitiscus to write his Irenicon, his very writing for peace, and to persuade the reformed from apologies and disputes, did give occasion of renewed stirs to the Saxons and Swedish divines, to tell men that they could have no peace with us. Scultet. Curric. p. 46.

[184] They that saw Stephen's face as it had been the face of an angel, and heard him tell them that he saw heaven opened, yet stoned him to death as a blasphemer. Acts vi. 15; vii. 55-60.

[185] Socrates primus de vitæ ratione disseruit, ac primus philosophorum damnatus moritur. Laert. in Socrat. p. 92. Multa prius de immortalitate animarum ac præclara dissertus. Ibid.

[186] Fama liberrima principum judex. Seneca in Consolat. ad Martiam.

[187] Aristides having got the surname of Just, was hated by the Athenians, who decreed to banish him: and every one that voted against him being to write down his name, a clown that could not write came to Aristides to desire him to write down Aristides' name. He asked him whether he knew Aristides; and the man answered, No; but he would vote against him because his name was Just. Aristides concealed himself, fulfilled the man's desire, and wrote his own name in the roll and gave it him: so easily did he bear it to be condemned of the world for being just. Plutarch in Aristide. It was not only Socrates that was thus used, saith Laertius, Nam Homerum velut insanientem drachmis quinquaginta mulctarunt, Tyrtæumque mentis impotem dixerunt, &c.--"Which of the prophets have not your fathers persecuted?" Matt. xxiii.

[188] Vis esse in mundo? Contemni et temnere disce. Abr. Bucholtzer.

[189] Socrates dicenti cuidam, Nonne tibi ille maledicit? Non, inquit, mihi enim ista non adsunt.

[190] Dicebat expedire, ut sese ex industria comicis exponeret: nam si ea dixerint quæ in nobis corrigenda sint, emendabunt: sin alias, nihil ad nos.

[191] Dicenti Alcibiadi, non esse tolerabilem Xantippen adeo morosam: Atqui, ait, ego ita hisce jampridem assuetus sum, ac si sonum trochearum audiam--et mihi post Xantippes usum, reliquorum mortalium facilis toleratio est. Laert. in Socr.

[192] Hoc habeo fere refugii et præsidii in meis ærumnis: sermones cum Deo, cum amicis veris, et cum mutis magistris. Bucholtzer.

[193] Nemo altorum sensu miser est sed suo: et ideo non, possunt cujusquam falso judicio esse miseri, qui sunt vere suâ conscientiâ beati. Salvian. de Gubern. 1. 1.

[194] Philosophi libertas molesta est omnibus. P. Scalig. multo magis fidelis pastoris.

[195] Non est idoneus philosophiæ discipulus, qui stultum pudorum non possit contemnere Id. ibid. p. 728.

[196] Of this subject read the preface to my book "Of Self-denial," and chap. 41. to chap. 51.

[197] Duplex est humilitas: una lucida solum et non fervida: quæ ex ratione potius quam ex charitate exercetur.--Altera quæ lucida fervidaque simul est, ex charitate magis quam ex ratione exercetur; non tamen citra rationem.--Humilitas enim (ut et reliquæ virtutes) opus est voluntatis. Nam sicut virtutes per rationem cognoscimus, ita per dilectionem nobis sapiunt. Thauler. flor. c. 7, p. 103, 104.

[198] See Plutarch Tract. How a man may praise himself without incurring blame? He that is blamed and suffereth reproach for well-doing, is justifiable if he praise himself, &c. p. 304.

[199] Siquid agere instituis, lente progredere: in eo autem quod elegeris, firmiter persiste. Bass in Laert.

[200] Pertinacior tamen erat (Chrysanthius) nec de sententia facili discedebat: inquit Eunapius humilitatem ejus laudans.

[201] Bullingero ob eruditionem non contemnendam, morumque tam sanctitatem quam suavitatem, percharus fuit. p. 591.

[202] Gen. xix. 8-10.

[203] Cum humilitatis causa mentiris, si non eras peccator antequam mentiris, mentiendo efficies quod evitaras. Augustin. de Verb. A post.

[204] Attila incessu adeo gestuosus et compositus, ut vel exinde superbissimi animi contraxerit infamiam. Callimach. Exper. de Attil. p. 341.

[205] Quod à magnatum ac procerum congressu abstinuerit (Chrysanthius) alieniorque fuerit, non arrogantiæ aut fastui tribuendum est, quin potius rusticitas quædam aut simplicitas existimari debet in eo qui quid esset potestas ignorabat; ita vulgariter, et minime dissimulanter cum illis verba factitabat. Eunapius in Chrysost.

[206] Jer. ix. 23, 24; Psal. xlix. 6; 2 Chron. xxv. 19.

[207] Ut lumen lunæ in præsentia solis non apparet, pari ratione esse secundum in præsentia primi; nec meritum nostrum præsente merito Christi. Paul. Scaliger. Thess. 73, 74. de Mundo Archetyp. Epist. 1. 14.

[208] Idem sonant, summe amari, et esse finem ultimum: ac proculdubio Deus summe amandus est. Unum vero finem Aristoteles declaravit esse, usum virtutis in vita sancta et integra. Hesych. Illust. in Aristot.

[209] Laert. in Thal. speaketh of the oracle of Delphos adjudging the Tripos to the wisest; so it was sent to Thales, and from him to another, till it came to Solon, who sent it to the oracle; saying, None is wiser than God. So should we all send back to God the praise and glory of all that is ascribed to us.

[210] Laert. saith that Pythagoras first called himself a philosopher. Nullum enim hominem, sed solum Deum esse sapientem asserit: antea σοφια dicta, quæ nunc philosophia: et qui hanc profitebantur σοφοι appellati. quicunque ad summum animis virtutem excreverunt, hos nunc honestiore vocabulo, authore Pythagora, philosophos appellamus, p. 7.

[211] Quicquid boni egeris, in deos refer. Bias in Laert.

[212] Men sick in mind, as witless fools, and loose persons, and unjust, and injurious, think not that they do amiss and sin, &c. Plutarch. Tract. That Maladies of the Mind are worse than those of the Body.

[213] Rom. v. 12, 17-19; John iii. 3, 5, 8; Jer. xvii. 9.

[214] His ergo qui loquendi arta cæteris hominibus excellere videntur, sedulo monendi sunt ut humilitate induti christiana discant non contemnere quos cognoverint morum vitia quam verborum amplius devitare, Aug. de Cat. rudib. c. 9.

[215] Non potest non indoctus esse, qui se doctum credit. Hermar. Barbarus.

[216] Pliny saith, In commending another you do yourself right; for he whom you commend is either superior or inferior to you; if he be inferior, if he be to be commended, then you much more; if he be superior, if he be not to be commended, then you much less. Lord Bacon, Essay 54. p. 299.

[217] Clemens Alex. strom. l. 1. c. 4. Ait fideli christiano docenti vel unicum sufficere auditorem.

[218] Isa. lxv. 5.

[219] Matt. xi. 19; ix. 11; xv. 2, 3.

[220] See 1 Tim. iii. 6; vi. 4. A cunning flatterer will follow the arch-flatterer which is a man's self. And wherein a man thinketh best of himself, therein the flatterer will uphold him most. But if he be an impudent flatterer, he will entitle him by force to that which he is conscious that he is most defective in. Lord Bacon, Essay 52.

[221] Hesich. Illust. saith of Arcesilaus, In communicandis facultatibus ac deferendis beneficiis supra quam dici potest promptus atque facilis fuit: alienissimus a captanda gloriola a beneficio, quod latere maluerat: invisens Ctesibium ægrotantem, quum videret illum in egestate esse, clam cervicali supposuit crumeunam nummariam, qua ille inventa, Arcesilai inquit, hicce ludus est.

[222] Psal. x. 2, 4; lxxiii. 6; xxxvi. 11; Eccl. x. 7.

[223] Rom. xii. 19, 20; Matt. v. 39; Col. iii. 13; 1 Thess. v. 14; 2 Pet. ii. 20.

[224] Jam. iii. 5; Psal. xlix. 6; x. 3; 2 Cor. x. 15.

[225] Inter benedicti signa humilitatis (in regula) est, ut pauca verba etiam rationalia loquatur, non clamosa voce: taciturnitas usque ad interrogationem: sed hæc semper intelligenda sunt, salvo amore veritatis, et animarum.

[226] 2 Cor. xi. 9; 1 Thess. ii. 9; 2 Thess. iii. 8.

[227] Humilitas est, 1. Necessaria: subdere se majori, et non præferre se æquali. 2. Abundans: subdere se æquali, nec preferre se minori: 3. Perfecta: subdere se minori.--Gloss. sup. Matt. iii. Humilitatis septem gradus secundum Anselmum sunt. 1. Opinione: (1.) Se contemptibilem cognoscere. (2.) Hoc non dolere. 2. Manifestatione: (1.) Hoc confiteri: (2.) Hoc persuadere. (3.) Patienter sustinere hæc dici. 3. Voluntate: (1.) Pati contemptibiliter se tractari. (2.) Hoc idem amare. Anselm. lib. de similit.

[228] Anaxagoras (in Laert. p. 87.) Cum vidisset mausoli sepulchrum: monumentum, inquit, pretiosum et lapidibus ornatum, divitiarum imago.

[229] Æneas Sylvius in Boem. c. 65, speaking of the boasting of the monk Capistrinus, saith, Superaverat seculi pompas, calcaverat avaritiam, libidinem subegerat, gloriam contemnere non potuit: nemo est tam sanctus qui dulcedine gloriæ non capiatur. Facilius regna viri excellentes, quam gloriam contemnunt. Inter omnia vitia tu semper es prima, semper es ultima: nam omne peccatum te accedente committitur, et te recedente dimittitur. Innocent. de Contemp. Mundi. l. 2. c. 31.

[230] Jam. iv. 6; 1 Pet. v. 5; Isa. lvii. 15; Prov. xvi. 19; xxix. 23.

[231] Vainglorious men are the scorn of wise men, the admiration of fools, the idols of flatterers, and the slaves of their own pride. Lord Bacon, Essay 54.

[232] Matt. ix. 24; v. 40.

[233] John xv. 20; Phil. ii. 7-10.

[234] 1 Cor. iv. 12-15; Acts xxiv. 5.

[235] See my "Treatise of Self-ignorance."

[236]

Fama est fictilibus cœnasse Agathoclea regem,
Atque abacum Samio sæpe onerasse luto.
Fercula gemmatis cum poneret aurea vasis,
Et misceret opes pauperiemque simul,

Querenti causam respondit: Rex ego qui sum
Sicaniæ, figulo sum genitore satus.
Fortunam reverentur habe, quicunque repente
Dives ab exili progredire loco.
Auson. li. Epigram.

[237] Isa. iii.

[238] Rom. iii. 19, 20, 23, 27; iv. 2; Cor. i. 29; Eph. ii. 9.

[239] Luke xxii. 26; Mark x. 44; ix. 35, 36; 2 Tim. ii. 24.

[240] 1 Pet. v. 6; Lam. iii. 29; ii. 19; Amos iii. 8; 1 Pet. v. 5; Jam. iv. 6; Dan. v. 22; 2 Chron. xxxiv. 27.

[241] See an excellent Tract. de Divitiis, ascribed to Sixt. 3. in Bibl. Pat. (though accused of Pelagianism.)

[242] Phil. iii. 7-9; Jam. i. 10; Phil. iv. 11; 1 Tim. vi. 8; Prov. xxiii. 4, "Labour not to be rich."

[243] Luke xiv. 26, 33.

[244] Matt. vi. 19-21, 33; John vi. 27; Luke xii. 19, 20; xviii. 22, 23.

[245] Ephes. v. 5; Col. iii. 5; James iv. 4.

[246] Rom. xiii. 14; Matt. vi. 19; 1 Tim. iii. 8; Phil. iii. 19; Ezek. xxxiii. 31; Jer. ix. 23.

[247] Job i. 21.

[248] 1 Tim. vi. 17, 18; Mal. iii. 8, 9; Judg. vii. 21.

[249] Duæ res maxime homines ad maleficium impellunt, luxuries et avaritia. Cic. 1. ad Heren. Corrupti sunt depravatique mores admiratione divitiarum. Idem. 2. Offic. Nihil est tam sanctum quod non violari, nihil tam munitum quod non expugnari pecunia possit. Cicero 2. in Verrem. When Alexander sent Phocion a hundred talents, he asked, Why he rather sent it to him than all the rest of the Athenians? He answered, Because he took him to be the only honest man in Athens: whereupon Phocion returned it to him again, entreating him to give him leave to be honest still.

[250] It was one of Chilon's sayings, Lapideis cotibus aurum examinari: auro autem bonorum malorumque hominum mentem cujusmodi sit comprobari: i. e. As the touchstone trieth gold, so gold trieth men's minds, whether they be good or bad. Laertius in Chil. p. 43.

[251] Luke xviii. 11-13; Matt. vi. 16, 18.

[252] Luke xii. 48; xvi. 9, 10; Matt. xxv.; 2 Cor. viii. 14, 15.

[253] Nullius rei eget qui virtutum dives est: quarum indigentia vere miseros, ac proinde misericordiæ egentissimos facit. Petrarch. Dial. 44. li. 2.

[254] Diis maxime propinquus qui minimis egeat. Socrat. in Laert.

[255] 1 Cor. vii. 31.

[256] Remember Gehazi, Achan, Judas, Ananias and Sapphira, Demetrius, Demas. Jer. vi. 13; viii. 10. Maxime vituperanda est avaritia senilis. Quid enim absurdius quam quo minus vitæ restat, eo plus viatici quærere? Cicero in Cat. Maj.

[257] Prov. xi. 4, "Riches profit not in the day of wrath."

[258] Jer. xvii. 11; Jam. v. 1-3.

[259] Chilon in Laert. p. 43. Damnum potius quam turpe lucrum eligendum; nam id semel tantum dolori esse, hoc semper.

[260] Socrates dixit, Opes et nobilitates, non solum nihil in se habere honestatis, verum et omne malum ex eis oboriri. Laert in Socrat.

[261] Prov. iii. 14; 1 Tim. vi. 5, 6.

[262] Lege Petrarchæ lepidam historiam de avaro filio et liberali patre. Dial. 13. li. 2.

[263] Saith Plutarch, de tranquillit. anim. Alexander wept because he was not lord of the world; when Crates, having but a wallet and a threadbare cloak, spent his whole life in mirth and joy, as if it had been a continual festival holiday.

[264] Psal. xxxvii. 16; Prov. xvi. 8.

[265] Chrysostom saith, his enemies charged him with many crimes, but never with covetousness or wantonness. And so it was with Christ and his enemies.

[266] Et sicut in patria Deus est speculum in quo relucent creaturæ; sic è converso in via, creaturæ sunt speculum quo creator videtur. Paul. Scaliger in Ep. Cath. 1. 14. Thess. 123. p. 689.

[267] Even Dionysius the tyrant was bountiful to philosophers. To Plato he gave above fourscore talents, Laert. in Platone, and much to Aristippus and many more, and he offered much to many philosophers that refused it. And so did Crœsus.

[268] Matt. x. 30; Luke xii. 7.

[269] Look upon the face of the calamitous world, and inquire into the causes of all the oppressions, rapines, cruelties, and inhumanity which have made men so like to devils: look into the corrupted, lacerated churches, and inquire into the cause of their contentions, divisions, usurpations, malignity, and cruelty against each other: and you will find that pride and worldliness are the causes of all. When men of a proud and worldly mind have by fraud, and friendship, and simony usurped the pastorship of the churches, according to their minds and ends, they turn it into a malignant domination, and the carnal, worldly part of the church, is the great enemy and persecutor of the spiritual part; and the fleshly hypocrite, as Cain against Abel, is filled with envy against the serious believer, even out of the bitter displeasure of his mind, that his deceitful sacrifice is less respected. What covetousness hath done to the advancement of the pretended holy catholic church of Rome, I will give you now, but in the words of an abbot and chronicler of their own, Abbas Urspergens. Chron. p. 321. Vix remansit aliquis episcopatus, sive dignitas ecclesiastica, vel etiam parochialis ecclesia, quæ non fierit litigiosa, et Romam deduceretur ipsa causa, sed non manu vacua. Gaude mater nostra Roma, quoniam aperiuntur cataractæ thesaurorum in terra, ut ad te confluant rivi et aggeres nummorum in magna copia. Lætare super iniquitate filiorum hominum; quoniam in recompensationem tantorum malorum, datur tibi pretium. Jocundare super adjutrice tua discordia; quid erupit de puteo infernalis abyssi, ut accumulentur tibi multa pecuniarum præmia. Habes quod semper sitisti; decanta Canticum, quia per malitiam hominum non per tuam religionem, orbem vicisti. Ad te trahit homines, non ipsorum devotio, aut pura conscientia, sed scelerum multiplicium perpetratio, et litium decisio, pretio comparata.

Fortun. Galindas speaking of pope Paul the fifth, his love to the Jesuits for helping him to money, saith, Adeo præstat acquirendarum pecuniarum quam animarum studiosum et peritum esse, apud illos, qui cum animarum Christi sanguine redemptarum, in se curam receperint, vel quid anima sit nesciunt, vel non pluris animam hominis quam piscis faciunt: quod credo suum officium Piscatum quendam esse aliquando per strepitum inaudierint: quibus propterea gratior fuerit, qui animam auri cum Paracelso, quam animam Saxoniæ Electoris invenisse nuntiet. Arcan. Soci. Jesu, p. 46.

Lege ibid. instruct. secret. de Jesuitarum praxi.

Et Joh. Sarisbur. lib. vii. c. 21. de Monach. Potentiores et ditiores favore vel mercede recepta facilius (absolutione) exonerant, et peccatis alienis humeros supponentes, jubent abire in tunicas et vestes pullas, quicquid illi se commisisse deplorant--Si eis obloqueris, religionis inimicus, et veritatis diceris impugnator.

[270] Matt. vi. 24; xiii. 22; Luke xvi. 13, 14; xiv. 33; xviii. 22, 23; Matt. vi. 19-21; 1 Tim. vi. 6-8; 1 John ii. 15; Prov. xxviii. 9; xviii. 8; James iv. 3; Prov. xxviii. 20, "He that maketh haste to be rich shall not be innocent."

[271] Jam. v. 1-5; 1 John iii. 17.

[272] 2 Tim. iv. 10.

[273] 1 Tim. vi. 17-19.

[274] Christ's sheep-mark is plainest on the sheep that are shorn. When the fleece groweth long the mark wears out.

[275] Pecunia apud eum nunquam mansisse probatur, nisi forte tali hora offeratur, quando sol diei explicans cursum, nocturnis tenebris daret locum. Victor. Ut. de Eugen. Episc. Cath. Plato compareth our life to a game at tables. We may wish for a good throw, but whatever it be, we must play it as well as we can. Plutarch. de Tranquil. Anim.

[276] Socrates, Sæpe cum eorum quæ publice vendebantur multitudinem intueretur, secum ista volvebat, Quam multis ipse non egeo? Laert. in Socr. Pecuniam perdidisti? Bene, si te illa non perdidit: quod jam multis possessoribus suis fecit. Gaude tibi ablatum unde infici posses, teque illæsum inter pericula transivisse. Petrarch. 1. ii. dial. 13.

[277] Si organum inhabitanti animo sufficiens fuerit, satis est virium. Corpus namque propter animi servitium fecisse naturam, nemo tam corporis servus est, qui nesciat. Id si proprio munere fungitur, quid accusas, seu quid amplius requiras? Petrarch, li. ii. dial. 2. Veres corporis sunt vires carceris, ut Petrarch, li. i. dial. 5. What mean you to make your prison so strong? said Pluto to one that over-pampered his flesh. Mars. Ficin. in Vita Plat.

[278] He is a good christian, that remotely and ultimately referreth all the creatures unto God, and eateth, and drinketh, &c. more to fit him for God's service, than to please the flesh. But it is much more than this which the creature was appointed for; even for a present communication of the sense of the goodness of God unto the heart. As the musician that toucheth but the keys of his harpsichord or organ, causeth that sweet, harmonious sound, which we hear from the strings that are touched within; so God ordained the order, beauty, sweetness, &c. of the creature, to touch the sense with such a pleasure, as should suddenly touch the inward sense with an answerable delight in God, who is the giver of the life of every creature. But, alas! where is the christian that doth thus eat and drink, and thus take pleasure in all his mercies? When contrarily our hearts are commonly so diverted from God by the creature, that so much delight as we find in it, so much we lose of our delight in God, yea, of our regard and remembrance of him.

[279] Yet it is true which Petrarch saith, li. 2. dial. 3. Valetudo infirma, Comes injucunda est, sed fidelis, quæ te crebro vellicet, iter signet, et conditionis admoneat: Optimum in periculis monitor fidus. Et li. 1. dial. 3. Multis periculosa et pestilens sanitas est, qui tutius ægrotassent. Nusquam pejus quam in sano corpore, æger animus habitat. Et dial. 4. Quamvis mala, quamvis pessima ægritudo videatur, optabile malum tamen, quod mali remedium sit majoris.