The worlialtogether vanitic'no- Sunday inLent. thing i a fubfkance but Thom es. Serm.s, isoften an occafron of our growingout of louewith them. Yanitas,vanitatum, omniavanitre. Where the wife mandid notrearmeallthings vaine,as that the trees,fhouldnot yeeldvs their fruites, theearth hcr foodandriches,or that the Sunne fhould not fhine. But becaufewee fetting our whole delight \'ponthem, wee makethem prooue vaine vnto vs. A clock is accounted avaine thing when itftrikes nottrue, but mil-counts it's houres. The harmonie of this World is likeaclocke , if amanimploy itwholly inhis pleafures, it makes himbecome vaine. But Salomon fpake not aword of thefe things,till hee had made trial l of them. When the Prodigall went out ofhis Fathers houle, Paradifes ofdelights were prefented vnto him, but when he wasgone fir from him, all was hunger, nakedneffe, & rniferie. Thispunifitmenr inflieledvpon him,made himOpen eies and fee hisetrour. Amon, enamoured of7hamar,was readie to dye for her lone; it Renting vnto him, tliat his life did confiftinthe inioying ofher; nay heecounted it his heauen : But hee had no fooner had his pleafure-Of her, but he kickedher out of doores, and could not indure the fight ofher. The poffeffingof riches,is not of it felfè ci :her good orbad ; onely thegoodvfèof them,makcsthem good, thebdd,bad. And`therefore beeing delred by vs, Saint Paul ftileth them,temptation,and Sathansfnire, Q i rtolunt diuitesferi, inci- dont ire tentatienem , in laqueum Diabolt, (i.) They that will beerich fallinto Temptation : and into theBeare of the Deuil. So that your imaginarie goods; worke more vponvs,and withmoreaduantage,thanthofewhichwee inioy and po fefre. And the reafon is, for thatthe Déúill doth reprefent more glorie to theimagination;in fuch an office, fuch adignitie, fuck riches, fuch beautie, and fuch delights; than is true,Facinatioeniin nugaeitatisobfurat bona, 6,rncorflantia conetopifenti,e,tranfuertrtfnfem: His cunningwitch-craft dothperuertthe 'vnder- ftandding,andmakes vs take Ill,for Good. This is that which our Sauioir Chri(t called,Crapulameebrietatemfcul:;Akind ofdiunkennes, wherwiththe menof this Worldare ouertaken; 'Et inconffantiámconcupifeentia.And the Greeke teat vféth the word Funda ; Forxs that goesalwäyes round,fo doth concupifcence, eueriemomentaltering ourdefires. ThereareTome kind' of pictures , which if youlookeone wayvpon them feeme faireandbeautifull,if anotherway, bale andougly,and full ofhorror. Suchdoth the Deuill let before thee ; Thoii muff haue thereforean eye to the one as tothe other,looke as fuel what isto come,as what is prefentbefore thee,leaft the Deuill chance to deceiue thee. Si.cadentadoraueras me. tf thou wiltfall dousne andn'orihip me . Höw earneft, andhow impoftunate is the.Deuil! Saint Gregoriefaith That there aretwokinds of temptation; one fudden,asthat ofLucifer,who as foone as he faw theSunofGrace begin ro rife, prefently oppofed himfelfeagainft him,fweeping awaywith him'a third part of the Stars, as you may read inthe Revelation. And as thatof Dauidin thecafe of Berfhabe: and as that ofPeter,when hewas fuddenly fet vponbythe Maid inCai- phnt houfe.The other takingmore leifure,as that ofludas,whom the Deuil went by little and little importuningby his fuggeftions ; as anenemie that ouercontes by lengthening out the warre; or as aPhyfitioncures a difeafe,by prefcribing a long and tedious dyet ; oras a Month imperceptibly mars the loath ; and the Wormedefiroyes the wood. The Hebrewes callthe Deuill Belzebnl,which is as much to fayas Dew c ntufcarum, The GodofFlies. Now the World hath notamorebufeor troublefomecreature than yourFliesandGnats in Autumne, ánd in the timeofHarueft:norMan amore buheenemie than theDeuill, in the Autumne 91 Imasinarie th :r g: worke more upon man than reali. why. Twò'kindet oftempta- tion. The Deuill alwayesas bulkas a fi ¡e in haruelt.