esteemed of us, unless we first perfectly know and feel the force of those our enemies whom he hath subdued, or the depth of those dangers from which we have been and are daily delivered.
Wherefore, I am to request all godly and true-hearted christians to give diligent heed and attentive ear, whilst I shall both plainly and truly set before their eyes the most lamentable estate of our wretched nature, and the exceeding might and malice of our most cruel enemies. So will it come to pass, that we shall more worthily account of, and more joyfully
acknowledge, the victorious power of Christ in working our salvation.
The consideration of man’s misery. — And that I may pass over with silence those lighter fleabiting, (in respect,) I mean the common kind of grievances, yet full of misery and sorrow, which sundry ways befall us in this life — that also I may omit the inward groanings of the heart, and secret vexation of thoughts, and temptations, wherewith every one, for the most part, is inwardly tormented in himself, for who hath not some one or other familiar Satan attending at his heels? — that I may let these things pass, the several discourse whereof would require whole volumes long and tedious, look upon those common and public evils equally and indifferently betiding to us all. How miserable do they make this life, or rather to be no life at all! To be touched therewith we count it much, yet they oppress us;
but to be oppressed by them we make a wonder, yet most wonderfully and utterly we are thereby consumed.
The invincible power of death. — And first, to begin with the least and lightest of these evils, consider with me the invincible tyranny of death, daily ranging and raging in this world; the power and force whereof not all the monarchs of the earth could for a moment withstand. Not that great king of Macedon, whose aspiring heart the conquest of one whole world could not content, was at any time able to cope with her: not Hercules’
strength, albeit the bane of most ugly monsters, was ever able so much as to wound this biting serpent: not that Persian Xerxes, even he that
threatened floods and mountains, could once amaze her, with all his armed troops: not Marius the renowned, or the more renowned Pompey; not haughty Caesar; not the most hearty and valiant Roman soldiers, who limited their empire with the bounds and borders of the earth, bringing all nations into subjection, were at any time able to cast off the yoke of her subjection!
How many ages of this world hath this tyrannical fury rioted up and down, yet no mortal wight has been hitherto found, once able to delay, much less to delude, and so escape her deadly invasion! Not the dreadful majesty of king or emperor could at any time have her at beck or check. No
conveyance or deceitful drift in law could circumvent her, no worldly wealth could bribe her, no reaching head or high look of philosophers could teach her a trick of new device in school, no painted speech of rhetoric could qualify her rage, no subtle sophister could give her the shift, no brag of stoical liberty could ever shake off her servile yoke, no
pharisaical holiness, no religion of bishops, no monkish austerity; no prayers of priests could intreat her, no citizen’s policy, no handicraft’s labor, could banish her of house or town. Finally, no strength of nature, no reason of man, could at any time resist and give her the foil.
What man, saith the prophet, liveth and shall not taste of death? <198401>Psalm 84. For she, tyrannically sparing no one, invadeth all estates, all sexes, and ages of men. She assaulteth as well prince’s towers as poor men’s cottages She separateth wife and husband; dissolveth friendship; and, which is most lamentable, violently snatcheth the tender suckling from the mother’s breast. Oh, most pitiful and plentiful are the tears, lamentations, and heart- break-lugs, which hereof have, and daily do proceed! After this manner, that seely F50 mother in the gospel, <420701>Luke 7, following her only son to burial, how, think you, did she lament and wring her hands! but the Lord, most happily meeting her on the way, restored her son to life again. So Lazarus, of his two sisters, <431101>John 11, so Dorcas, <440901>Acts 9, is of many lamented. These only I touch by the way, for example’s sake, well knowing that no house or family whatsoever but some time or other hath like
chances and cause of woe.
Now, if we were so clear of eye that we might pierce the heart and bowels of the earth, therein taking view and tale of the infinite number of all those whom death, since the creation of the world, hath swallowed up; what a wonderful slaughter of dead men! what outrageous tyranny of devouring death should we not only comprehend with inward mind, but also behold with outward eye! For the infinite and inscrutable number of men living at this present hour, what are they in respect of those who, so many years since taken away by death, dwell, as the poet saith, and rot in the grave?
Howbeit, such eye-sight had that most wise prophet, who by commission did proclaim, that all flesh is grass, and the glory thereof as the flower of the field, <234001>Isaiah 40. And what then shall it avail any one, in what
delights, pleasures, power, glory, wisdom, learning, counsel, honor, and pomp he live and flourish, when he shall be perforce deprived, not only of those things, but of life itself as also of light, air, and body? For, as the wise preacher doth witness, The wise man as well as the fool, <210201>Ecclesiastes 2, the learned as the unlearned, the rich as well as the poor, the prince and peasant, all alike. There is no difference, no respect or regard of persons, one or other. Death meteth with all alike, equally striking all mortal creatures. For all men are born on this condition, to die, some sooner, some later; and though some one man’s life last to extreme old age, which now is very seldom seen, yet that hindereth not a whit but that the old proverb may still be true as steel, A man, a bubble!
Death overcome. The victory and triumph of Christ. — And here, first, doth THE TRIUMPH OF CHRIST OUR LORD open and show itself in our infirmity, by infinite degrees surpassing whatsoever triumphs or stratagems anywhere are, or at any time have been, under heaven. Not only in that he alone of all men, even in that respect that he is man, is now, contrary to man’s nature and condition, become immortal; but in this also, that, by restoring us, miserable and mortal men, from the bondage of death to immortality, he translateth us from a wretched and frail estate of life to eternal bliss of salvation, there making us coheirs with him, and free citizens of his glorious kingdom. What thing in all the world was ever comparable to this victory? Take good and steadfast view of all,
whatsoever is on earth: what can there be of more glory, sovereignty, and wonderful pomp, I will not say be found, but either desired, or once thought of and conceived, than this most famous and superexcellent triumph? Shall not here all the princes and potentates of the earth abate their courage and go back? nay, rather be as contemptible and silly creeping worms, in comparison of this most heavenly and triumphant Conqueror?
For, if we give such glory to earthly princes for their magnificence and bountiful hand open to all their subjects throughout their whole dominions, albeit large and wide, they themselves notwithstanding feeling no scant or want: what eternal praise ought we then, think ye, to give and yield to this our triumphant Monarch and Prince of all princes? whose kingdom first being so ample and large, as not to be limited with the ends of the whole world, nor coasts of the ocean sea, but reacheth into heaven itself, even to the very tribunal seat of God, according to that prophetical psalm of David, And he shall rule from sea to sea, from the floods to the outmost borders
of the earth, <196201>Psalm 62, and in another place, Ask of me, and I will give thee the heathen for thine inheritance, and the bounds of the earth for thy possession, <190201>Psalm 2. Also we hear it said of Christ himself, <402801>Matthew 28. All power is given to me in heaven and in earth. Innumerable are the testimonies hereof, but these suffice to touch the matter.
The benefits of Christ how great they be, and how common to all. — Now, concerning his benefits, as they are of their own nature most excellent, so they are common to all, appertaining to all alike, and so appertaining, that no man can be destitute of them without great misery; no man again enjoys them without salvation and perfect felicity.
And whereas the riches and benefits of other kings are either consumed by too large giving, or not bestowed on every one, or if they are very free of gift, yet not to all, but to such as stand in need; the case falleth out far otherwise with this our prince, whose eternal gills and benefits, besides that they never decrease, but rather increase, are also of such kind and sort, that as well mighty monarchs as seely beggars, the wise man as the fool, the learned as the unlearned, the Jew as well as the Grecian, the man as well as the woman, the master as well as the servant, old men as well as children.
Finally, that I may not run through every several calling, all men, of all estates, stand in need of Him. With Him there is no difference of degree, no one better than another, and no respect of persons. All, whosoever, as many of us as are men, are, after one and like manner, beggars at this Prince’s gate. But he, in the mean time, fully rich in his own abundance, needeth no man’s help or aid at any time; neither could it avail him one hair to have all the princes’ treasures of the world gathered on a heap, how huge soever it were. For what canst thou give unto Him, who only giveth all things, and hath under his power whatsoever is any where in heaven or earth?
The preposterous study and vain carking care of men. — These things being thus, what blind fury and mischievous plague possesseth christian hearts, that they should so greedily hunt after the favor of earthly princes, whereas, in the mean while, either few do think of, or not very many care for the sovereign favor of this eternal Monarch! The labor, disposition, and corrupted affections of christians, in these days, witness the same. I speak not of all christians, yet I wish that my complaint took not hold upon so many; neither do I herein touch all, jointly, one with another, no, not the wicked themselves, but only for admonition’s sake.
For, as the course of the world goeth now, what prince at this day, living so simple on the earth, whose authority is not more regarded of his subjects, whose displeasure is not more feared, whose benefits are not more earnestly desired and esteemed, whose will is not more speedily despatched, whom we do not more faithfully serve, than this our Lord, the only sovereign Prince of all power?
Go to, worldling: when the bountifulness of thy prince hath enriched thee, even as much as man may be of man, and thou hast gotten into thy hands that for which thou hast many years with great flattery hawked alter, yet what hast thou gotten? Perhaps a rich farm near the city, or thy barns are better stored with grain, or thy pouches close couched with golden angels:
and perhaps too, if it take thee in the head, thou buildest stately and magnifical palaces, purchasest high style and title, authority, rule, and government, with all other things appertaining to the show of the world — and dost thou make so much account of these trifles, that by and by thou weenest to have reached to perfect bliss, and so to shove nearer to heaven gates?
The uncertain favor of princes. — First, I omit here to dispute of the uncertain favor of princes, and interchangeable course of fortune, which ebbing and flowing in shorter time, and more speedy recourse than any sea, as she never continueth long with the same men after one sort, even so the sooner and the greater things she giveth, the sooner and greater things she taketh away again.
But, put the case that all is sure in good estate, and be that certainly thine, contrary to the saying of Mimus, which fortune hath made thine — when thy reckoning is made, what great commodity, I pray thee, do thy great riches, so greatly desired, bring unto thee?
The great felicity of this world is but vanity. — I know what thy secret thought doth murmur hereat, forsooth, That by this means, which I seem so to mislike, thy body is well provided for and fareth well. Be it so, I confess to that. But, in the mean time, what, I pray thee, is become of thy miserable and wretched soul? Thy belly is glutted with delicates, thy ears full of music, thou flowest in wealth, thou excellest in authority, flourishest in honor and dignity, aboundest with friends; thy privy chamber is adorned with gold and precious stone, thou art guarded with routs of serving-men, honored of poor suitors and clients: finally, thou art had in admiration and reverence in the face of the world.
But in the mean time what is done within, in thine inward world? how dost thou there agree with thy king? Let us see. Forsooth, thou, beholding all things only with thy outward eyes, art so ravished therewith, that, to thy thinking, nothing is worthy admiration but this world, nothing else that doth greatly appertain unto man. Oh, how far wide art thou, and how greatly deceived! But open, I pray thee, the secret and inward eyes of the heart, then shalt thou well understand that there is a far other world than this, where far greater riches and richer treasures are found of them who seriously and heartily travail to seek them out. And think not here, that I send thee into some fiery and crystal heaven, whereby thou mightest allege against me that saying out of Moses, Who is he that shall ascend into heaven, or that shall descend into hell? <053001>Deuteronomy 30. No, I will bring thee into another place, even into thyself; thou shalt need no long voyage, or Ulysses’ travels: only consider with good advisement those things that are within thee, so shalt thou easily perceive that thou daily carriest a world about thee, in thy heart.
Man a little world. Two sorts of worlds compared together. — For, what is man else than a certain world? in respect of his bigness small, but if thou regard his marvelous workmanship, valor, personage, and the image of God according whereunto he was made, he is, in many respects, of greater estimation and excellency than this visible world; the most precious things whereof are but trifles to the surpassing dignity of the other, which is invisible. Wilt thou have a sight of the wonderful workmanship and riches of this thy invisible world? The beholding of this sun, this light, this life, doth, I know, greatly please thine eyes; but how much superexcellent is the sun within thy body, the sincere eye of the mind, illuminated with the light of Jesus Christ, the brightness whereof cleareth and cheereth the whole mind of man ! Glittering gold, plenty of silver, great lands, and rich possessions delight thee; but how more bright shineth the most precious pearl of a fervent faith, sought in the fruitful and most pleasant fields of the evangelists? which when thou hast found, thou sellest all other things, setting them at nought, for desire of this!
Worldly wealth. True peace what it is. The peace of the world. True and false liberty. — The visible world hath his peace, tranquillity, and liberty:
neither doth this world also want his peace and liberty, yea and it so wanteth them not, that if we can distinguish truth from falsehood, they are nowhere else to be found but here. Thou callest that peace, when there is no privy grudge or malice between thee and thy neighbor; but how much
more excellent a peace is a true heart, a clear conscience before God, and a quiet mind, being at unity with itself and with God! Moreover, thou makest much of liberty which is but freedom from the bondage of men; but rather esteem that liberty, when neither the violence of death, nor the power of sin, nor the tyranny of Satan; when neither the gates of Hell, nor the frowardness of fortune, nor the cruelty of enemies; finally, that I may yet speak more confidently in Christ, when neither the very wrath and curse of God, nor the obligatory sentence of the law, nor things to come, nor height, nor depth, nor the whole host of heaven, have any law or power against thee.
The delight of courtiers. — But thou art a courtier perhaps, and thou canst not be without company, or resort of men. Thine old mates and fellows, are sport, play, riot, idleness, and, by your leave, chambering is thy repast!
Thou deemest it a gentleman’s life to spend whole days and years in dancing, drinking, dicing, hunting, in foolish pastimes, and more foolish talk; and for such a younker as thou art to betake himself to prayer, thou takest him for a doting and frenzy fool! Thou thinkest it an honorable thing to be conversant among great personages; thou feedest thy fancy with an Italian grace, with the Spanish fashion, and the French courtesy, very serviceable in speech, “a votre commandement, Monsieur!” Then, if haply it chance that thou art in very good place about thy prince, or wear his coat, or often in his presence, or if by some means thou creepest into his favor, and art known of him, and spoken to with affability, and receivest some commodity at his hands, for this is the end of courtly philosophers, then thou persuadest thyself that thou art in most perfect and blessed joy!
To be short, discover this thy whole world unto us, cut out an anatomy thereof, open all the veins of all the vain pleasures and delights thereof, paint them out to the purpose, amplify them as much as thou list, and imagine that all the felicities of the world lighted together upon one Polycrates, namely, the favor of the prince, the pleasures of the court, degrees of honor, nobility of birth, variety of delights, sumptuous buildings, friends, gold, precious stones, farms, clients, the favor of the commonalty, the contemplation of this visible light, gaming, mirth, victories, triumphs, or whatsoever else of like kind of trash! Let us now lay together and compare the benefits of the invisible world, which make thy soul within thee most happy and blessed.
A comparison of outward good things with inward. The vain felicity of this world. — And that I may begin with that which is most worthily of greatest