Seven Treatises, Treatise 5 · Chapter 10
CHAP. 10. Of worldly luſts: and namely, The louelove of carnall pleaſure, and the inordinate deſire of riches.
BVT further, as he findeth beſt oportunitie, he deceiueth vsus many other wayes; and namely, in taking vp our hearts in endleſſe, fooliſh and vaine deſires of things, which we neither can nor ought to enioy; as the luſt of the heart, of the eye, and the pride of life: and ſo feeding vsus with the ayre, euen with moſt vaine and deceiptfull dreames, beſotteth vsus with too much pleaſure-taking in tranſitorie liberties and commodities of this life; which pull our mindes as much from godly duties, as they carie them after ſuch vnſauourie follies. About many daungerous fantaſies he occupieth our heads, that we may neglect the ſeeking of better things, eſpecially in the time when we ſhould be beſt occupied.
I meane by theſe, all ſorts of worldly luſts, which are more noyſome and daungerous then the euill affections mentioned before: though (one would think) we had litle need to be ſhaken and diſtempered with greater then they, but rather ſtudie how to make them weakened and ſubdued in vsus. Theſe worldly luſts, are luſts of the fleſh which belong to the preſent ſtate of this life and world: as the exceeding louelove and deſire of pleaſures, riches and eſtimation, or honor, &c. For if he can faſten our delights on theſe, we are caried headlong, as the chariot by wild horſes is ouerturned. I will ſhew the daunger we are in by meanes of theſe worldly luſts in two kinds: The luſtes of the fleſh, properly ſo called; and the inordinate deſire of riches and cares of the world. How a true Chriſtian may poſſibly be diſguiſed by theſe, (I ſay) that he ſhall be thereby as another man, and ſometime groſſely ouercome of them, I will firſt ſhew, and then adde ſome remedies againſt them. The firſt is,Carnall pleaſures. when he ſhall be drowned in ſenſualitie, and the ſottiſh pleaſure of the bodie, ſo that he is blind and imporent; and hath no power to conſider, what the Scripture ſaith:Prou. 31.30. Fauour is deceiptfull, and beautie is a vaine thing. And what is the cauſe of this? for it would not eaſily be beleeued, that a true Chriſtian ſhould fall ſo farre.How it commeth to paſſe, that Chriſtians fall thereby. The cauſe is this; that he hauing giuen his heart libertie to deſire ſtolne waters, and to count them ſweet, when he ſhould rather hauehave loathed and caſt them vp as vomite, and hauehave made a firme couenant againſt the nouriſhing of ſuch delights; and he hauing giuen his eye leaue alſo to feed it ſelfe with ſuch ſights: he was made vtterly blind. And that being done, his prayers became feeble and weake (though ſometime attempting it) to expell and driue out ſuch ſottiſhneſſe; but it lodged in him, and made him a ſlaue vntounto it. Which cannot be plainelier ſeene then in Sampſon;Iud. 15. Example therof in Sampſon. a man of great gifts (as may be gathered by the ſtorie) but made ſo impotent by the looke of a woman, that he yeelded himſelfe to her lure moſt reprochfully: and being caught with that which was precious in her, became a foole in Iſraell, who had bene wiſe enough before to rule the whole land. And to this bondage doth a man,VVhat an heauie estate it cauſeth. Pro. 6.27. indued with grace, bring himſelfe, when he will not ſee the daunger, which he cannot but know is readie to meet with him: For can a man take fire in his boſome, and not be burnt? No more may ſuch an one, who will be caried of his raging luſts, looke to be free from great euill and daunger. But behold further, what goeth with it? euen this, that he is ſenſleſſe at the ſight of it, when he ſhould rather tremble to behold in what eſtate he is. For beſides, that he knoweth he doth euill (which makes his ſin the greater) his prayers are loſt which he beſtoweth about it, his burden of conſcience is importable, the loſſe of grace thereby is vnſpeakeable, the griefe of the godly that heare of it,Iam. 4.17. vnutterable; and the reioycing of the wicked, vnſatiable.Note. And yet this is not ſo to be taken, as though it could be no otherwiſe with any of Gods people; for many are free from that ſlauerie, who yet hauehave the ſame allurements: but they giuegive not place to their vnruly deſires, beleeuing that which is taught them, How deare it will coſt them. Oh ſubtilties of Sathan, hardly to be diſcerned! and deceiptfulneſſe of the heart, not to be truſted! ſo ſoone to let looſe, not a filthie man or woman onelyonly, giuen ouer to euill deſires, (who can do no other but fulfill the ſame to the vttermoſt) but a ſonne and daughter of Abraham, who doth loath and abhorre ſuch wickedneſſe: and yet to be taken in ſuch a time, that they ſhould be readie to venture vponupon that which muſt needs worke their vndoing; and to wiſh that, by the enioying whereof they were better be dead! But I muſt ſay, ſuch do purchaſe to themſelues the iuſt fruite of their labours: for though they may be ſealed vp by the ſpirit of God to ſaluation, (for of ſuch onelyonly I ſpeake) yet what then?Beware of the leaſt occaſions, eſpecially where vve are vveakeſt. Ought they not therefore to be more holy, and beware of the leaſt occaſions of emboldening them to ſinne? And of all other ſinnes, to be moſt ſuſpicious and fearefull of thoſe, to the which they know that they are moſt prone and inclined? and by the committing whereof, they are ſure, that their ſhame and ſorrow muſt needes be greateſt? Which two, when they are by their iuſt deſerts, once brought vponupon them, they will confeſſe with vsus then,No preciſeneſſe to beware of ſinne. that we cannot be too circumſpect and warie: and that it is no preciſeneſſe, to beware of the deceiptfulneſſe of ſinne at any time, or in any place or companie: the which grace (yet) and care was thought to be too much auſteritie, till they ſmarted ſo bitterly for the want of it. But eueryevery one can tell that this is true: He that ſtandeth furtheſt from a raging flame,A ſimile. is freeſt from burning; and he who goeth farre off from the brimme of a riuer, is ſafeſt from drowning: A word to the wiſe is more, then an hundred ſtripes to a foole. And I pray God, that numbers of them who mocke ſome for their preciſeneſſe,Pro. 17.10. hauehave not oft times iuſt cauſe to bluſh and be wounded for their bold ſinning, I meane, as well the ſinne which I now here ſpeake of, as other kinds: and all for this, that they were no more preciſe. For if they may be deceiued and ouercome who are thought to be ſtrict; namely,If the warieſt be ſometimes deceiued, much more the ſecure when they will at ſometimes be too ſecure: what may be thought of ſuch, whoſe vſuall courſe is Careleſnes and a truſting to their owne wiſdome, who count it their diſgrace and ſhame to be affraid of ſinne?
But to returne to the godly, how good is it to learne and be able to hold in theſe fleſhly luſts, as it were, with bit and bridle; that no ſuch wofull things befall them at any time, neither that they make themſelues fooles in Iſraell,How to auoide the daunger. Ioh. 15.10. nor ſpectacles to the prophane world to become their paſtime? All which they ſhall auoide, if they make their greateſt reckoning to abide in the fauour of God from day to day, and hold faſt the aſſurance of it,Mat. 11.29. and not count it too baſe a thing for them to doe: Secondly, if they continue vnderunder Chriſts gouernment, to be willingly ſubiect to him, and to put on his yoke: Thirdly, if they giuegive not libertie to their wicked luſtes, to range after the cogitations and deſires which may ſooneſt poiſon them;Col. 3.5. but follow their particular callings diligently: And laſt of all, if they will ſhunne and auoide the occaſions and obiects of ſuch miſchiefe; and namely,Gen. 39.10. thoſe which we reade that holy Ioſeph did eſchew in the like caſe, being tempted by his whoriſh miſtreſſe, that he would not hearken to her, nor come into her companie.
Another way which the diuel layeth open to obſcure and weaken the godly life in vsus; & that, by another of theſe worldly luſts, is:The ſecond worldly luſt. Cares of this world, or worldlineſſe. Heb. 13. Peti. 4. to fill vsus with noyſome cares about the things of this life. A common euill vnderunder the Sunne; and not the ſinne of the poore man onelyonly, (which yet is not allowed of God, no not in him: for euen he is taught to depend vponupon God, being commaunded to pray in faith, GiueGive me this day, &c.) but it is rather more common to the rich,Prou. Eccleſ. 4.4. as Salomon ſpeaketh: I hauehave ſeene a rich man, as if he had nothing: And againe; There is one who hath neither ſonne nor brother, yet there is no end of his trauell, neither is his eye ſatisfied with riches, neither doth he once ſay: For whome do I labour, and depriue my ſoule of goodneſſe? This thorne where it groweth, it ſuffereth no good thing to grow by it, but choaketh it, and ouerſhadoweth any other gifts of God whatſoeuer. For a worldly mind is a monſter of many heades, and infecteth the vnwiſe with her poyſon, that not onelyonly the common ſort, who hauehave ſmall practiſe of religion; but euen the beſt ſort of people are made drunken with the dregges of her golden cuppe: and this is reached out ſo ſecretly and ſubtilly, that hardly ſhall one perceiue the daunger of it, vntill he hauehave taken hurt by it. Which worldlineſſe where it faſteneth vponupon a man, it deuoureth godlineſſe, as if there had bene none before; and ſo chaungeth the beſt men who are not aware of it, and who feare not the daunger of it, that they ſhall become moſt vnlike themſelues.
But in deſcribing of this, I cannot vſe the like breuitie as in the former. Nay, I muſt needes confeſſe, that it troubleth me very much, how to lay open this packe, it is ſtuffed with ſuch ſtore of contagious and infected wares; and yet men are ſo greedie to catch them vp hauing reſpect onelyonly vntounto the gaine, and therefore vnfit to be diſſwaded from the trafficke thereof: ſo that few may be noted for examples in vſing the world aright. Saint Paule ſetteth out this ſinne which is compact of ſo many, this roote which hath ſo many branches,1. Tim. 6.10. when writing to Timothie and charging him to make this his text in preaching to ſuch as hauehave riches, he ſaith: The louelove or deſire of money is the roote of all euill: which while ſome luſted after, they erred from the faith, and pierced themſelues through with many ſorrowes; Againe: They which will be rich, fall into temptations and ſnares, and into many fooliſh and noyſome luſtes, which drowne men in perdition and deſtruction.
By the helpe of this Scripture & ſome other, I will firſt lay out ſome of the branches of this roote, and ſome of the heades of this monſter which deuoureth pietie and religion ſo faſt; and the deadly daunger that commeth from thence, & the remedie againſt it: that all theſe cōſidered, we may ſee what iuſt cauſe there is that men ſhould be circumſpect in this behalfe, in a more eſpeciall manner throughout their dayes, beſides the generall care which they hauehave ouer their liues. And firſt a litle, of the ſinnes of this kind committed in and about the affaires and dealings of Chriſtians, (for my purpoſe is to awaken ſuch as are willing to be directed, not to ſhew all the ſorts of euill which are practiſed in the world:) then ſomwhat of the ſinnes committed by the occaſion of riches, without reſpect of mens dealings; and the daungers that accompanie both. To theſe two, I will referre that which I meane to ſpeake of this firſt point.
Daungers in worldly dealings: Greedineſſe.In dealings, ſome of the ſinnes which good men are like to fall into, are: Greedineſſe in ſeeking and getting their commodities, when they conſider not who is hurt thereby, ſo they may get; nor what daunger they purchaſe themſelues in things which are more precious: with the which as a daily companion goeth Haſtineſſe and raſhneſſe,Raſhneſſe in couenants-making, &c. when couenants and promiſes are vnaduiſedly made, and afterward ſeldome performed and kept; being as faſt repented of as they were entred into, becauſe raſhneſſe doth nothing wel. This way, in and about the world, many abuſe the peace which they inioy. But if there be any ſhew or hope of profite ſet before vsus (with what hard conditions ſo euer) we are commonly ſo moued and tickled therewith,VVhen riches increaſe, the heart is on them. that it may be ſeene apparantly, we be much vnſetled and almoſt made drunken thereby; as when we firſt enter vponupon our inheritance and commodities, whē they come in more roundly by the riſing of prices, or great gaine in our bargaines, or any ſuch like.
Looſeneſſe and lightneſſe.Another euill of this ſort, is the deceiptfull looſeneſſe and light-heartedneſſe in our affaires, which ſhaketh off all reuerence and feare in our actions; and admitteth no ſuſpicion, much leſſe queſtion, whether we walke ſafely in the meane while; or, as though our commoditie-ſeeking were our heauen and happineſſe; and as though, becauſe we hauehave ſome libertie giuen vsus of God herein, therefore we may caſt off care of better things, and paſſe meaſure in them without check or cōtrolement: ſo that we ſenſibly feele our deſire abated to the Goſpel and heauenly things. To this is annexed (as a familiar companion) fooliſh, exceſſiue and earthly reioycing,Earthly reioycing. when we hauehave ſucceſſe to our liking, and gaine comming in. And from this ariſeth reioycing in our wealth (which Iob durſt not do, but ſaid; That had bene a denying of God) and pride of life, as alſo a lifting vp our hearts aboue others,Pride &c. Iob. 31.24.25.28. liuing in pleaſure and wantonneſſe, exceſſe in diet and apparell, and nouriſhing our hearts as in a day of ſlaughter, diſdaining our inferiours, repining at our betters, with a greedie and haſtie ſeeking to go beyond our equals; and infinite others like: for euen in theſe may Gods ſeruants be drowned.
And ſo on the contrarie: if we thriue not,Fretting when we thriue not. nor attaine to that which we looke for, what commeth from vsus but fretting and vexation of heart, for that we obtaine not our deſire, that is, the good ſucceſſe which we hoped for?Deut 7. VVe depend not vponupon God for the iſſue. So that before the iſſue commeth, we do not with contentation reſt vponupon God, and meekely commit the ſucceſſe to him: no, but rather vnquietly and diſtruſtfully carie ourſelues vntill the triall come. Beſides theſe, there are other kinds of offending, which a Chriſtian man may fall into: as when he ſhall ouer-lay himſelfe with ſuch multitudes of worldly dealings,VVe ouerlay our ſelues with worldly dealings, and no time left for better vſes. Prou. 23.3. Our fully herein. that there can be no place nor time giuen to holy exerciſes of prayer, or regard had of chriſtian walking in his ciuill or common actions; but all the wiſedome which God hath giuen him to farre more excellent purpoſes, is beſtowed this way, euen to be rich: then the which folly, what greater may fall into one who thinketh himſelfe wiſe? For what hath he prouided for himſelfe, but care, toile and miſerie couered with iolitie while he liueth, and the fruite of his follie at his death; that he being turned out of all here, he is much vexed and diſquieted, hardly brought to caſt off this burthen, and heartily to repent this his diſguiſed eſtate; is hardly receiued into euerlaſting habitation after, but hath worſe prouided for himſelfe, then the meaneſt godly perſon which liued vnderunder him?
I graunt it is to be allowed that Salomon ſaith: A diligent hand maketh rich: and, The ſlouthful commeth to pouertie. But that none may be deceiued with miſ-vnderſtanding his wordes,VVhat diligence is good. Prou. 3. Prou. 28. let him be the interpreter himſelf what diligence it is which he alloweth to grow rich by; euen ſuch and no other, as will giuegive him leaue to ſeeke wiſedome as gold, and to lay it vp as treaſure, and to labour for vnderſtanding aboue all things: ſuch alſo, as in the middeſt of his diligence to become rich, he be affraid to offend: and ſuch, as it may not be his trauell that he doth moſt looke after. Such an euill is to be ſeene in the world (I meane, euen amongſt men otherwiſe well to be hoped of) that they do not marke, when the ſweetneſſe of gaine comming in is felt, how godly duties grow as bitter and vnſauourie to them, which was wont to be otherwiſe with them. Laſt of all, beſides theſe before named, in chriſtian mens dealings, worſe things for the getting of this worlds good, may come to paſſe: that is, that vnlawfull meanes may be practiſed,Other ill kinds of dealing. as iniuring one of another, whiles either by deceipt in bargaining or otherwiſe it be offered; or whiles violence be ſhewed, oppreſſion and rigour, and there be none againſt them able to reſiſt it: more particularly, whiles men, contrarie to Gods commaundement, do put their money to vſurie.
If in this ſort or the like,Deut. 8. we ſhould be prouoked in our affaires and dealings to go to worke, (as it is the manner of the moſt to do) we ſhould ſo blemiſh, yea deface the chriſtian life, whatſoeuer graces of God ſhould be in vsus, that we lying open to our aduerſarie but in ſome of theſe for want of a particular regard had againſt them, we ſhould need no other occaſions to make our liues irkeſome,Other abuſing of riches out of worldly dealings. reprochfull and vncomfortable. But I hauehave hitherto laid foorth onelyonly ſome of the diſeaſes that grow out of a worldly mind in mens dealings: but there is no leſſe euill incurred of an earthly minded man, though otherwiſe religious, (euen whiles he is free from all affaires) wherby his profites and ſubſtance are increaſed. For he who doth not yet ſee the deceiptfulneſſe of richs, how they blindfold the heart that it cannot ſee clearely the beautie of chriſtianity; alas, how is he led about of his fantaſies (like a foole) to dreame of the happineſſe of his outward eſtate? Oh, what pleaſure is it to him to thinke of that which he hath? How is his heart made drunken with the fleſhly reioycing in his wealth and welfare? How doth it delight him to think what libertie he hath in the world by reaſon of his abilitie, to pleaſe himſelfe in that which his heart carieth him to, or his eye luſteth after? when yet he is ſo much the more miſerable, becauſe he hath nothing to reſtraine him from ſuch libertie. How doth he caſt in his head what he will do hereafter, and within ſome few yeares how conueniently he will hauehave all things about him, (I ſpeake ſtill of a Chriſtian: for euen ſo may ſuch an one be beguiled for a ſeaſon;Luk. 12.20.) and before the time be expired he is taken away from all, like the foole in the Goſpell, and laid in the earth?
And thus his ſpiders webbe which with much care and long time was in working, is now ſuddenly ſwept away in one moment. It were infinite to ſay that which might here be vttered, and to very good purpoſe, how many waies and how farre the poore ſoule may be led to deceiue it ſelfe; and finally to be vtterly vndone being altogether bereft of all heauenly furniture, through the fooliſh and ſottiſh dreames of earthly felicitie, which do oftentimes faſten euen vponupon good men ſometime vnawares, through the corruption of the heart and the commonneſſe of this euill which they ſee in the world.
Men, ſlaues to their riches.All which how clearely do they proue, that riches are commaunders and maiſters, and men ſlaues and ſeruants to whatſoeuer they will force them; and get ſuch ſecret louelove and liking in their hearts, that it will be a matter of great difficultie to breake their fellowſhip, and yet a greater vexation of the hart when it muſt be broken? There is ſuch a neare agreement and liking betwixt our nature and them, that we can talke with them as with a friend; and are led by them to many euill purpoſes and ends. So that we may poſſibly be brought to abuſe them to the ſatisfying of our luſts, both in exceſſe, licentiouſneſſe, pride and the ioynting of our aduerſaries; and what not (that I ſay not much of the deceiptfulneſſe which there is ſmall hope to make men ſee: that is, to become very ſlaues and droiles for the aduancing of their childrē, neglecting for that cauſe whatſoeuer oportunities God offereth them of doing much good)? For it may be ſeene, that many rich men hauehave ſeemed to liue to no other end, then to leaue great wealth to them whom (yet) they laboured not to make fit to vſe it aright, and therefore prouided to the vndoing of them.Philem. 7. And yet to comfort the hearts of their poore brethren with thē, or to apply them to any ſuch ends, they are backward and ſlow, yea too pinching, ſpary and nigardly, as if all were too litle for a few bellies. And as they hardly come from vsus to good vſes, ſo are we as much pinched and vexed with feare of loſing and forgoing them: that it is not in vaine commaunded,Luke 21.34. That we beware we be not ſurfeited with cares of this world, and that we make them not thornes and choakes to hurt and annoy vsus.
By theſe or any of them, or the like, as eueryevery Chriſtian is moſt prone to offend:Great heed to be taken. ſo if he ſhall not wiſely and circumſpectly preuent the ſame by this Chriſtian watchfulneſſe through the day, beſides other helpes before ſet downe, auoiding all occaſions and weaning his heart from all noiſome louelove thereof, learning alſo contentation, and nouriſhing a mercifull hart to the neceſſities of the poore, with ſuch like remedies as ſhall be ſet downe; he ſhall be conſtrained to complaine of grieuous diſtractions of his mind, diſquietneſſe, and vnſetling himſelfe hereby, beſides the hurt which others ſhal take by him. And thus it may appeare by this which hath bene ſayd of this matter, how needfull it is, beſides a generall watchfulneſſe in and throughout the day, to be more eſpecially affraid of ſome ſpeciall weakneſſes which we cary about vsus, and to be armed againſt ſome ſpeciall diſcouragements and hinderances by worldly goods.
I hauehave ſhewed ſome of the abuſings of worldly goods, both in mens dealings and out of them: the daungers that accompany them, who knoweth not without large laying out of them, ſeeing they follow them, as the ſhadow doth the body? For though I ſpeake not of them who are drowned in the world, whoſe God is their belly and their wealth:Some of the better ſort, not vvilling to beare hovv to vſe riches aright. it is too apparent, how honeſt and good Chriſtians hauehave (for the moſt of them) no heart to heare how they ſhould vſe their worldly wealth, how many daungers they are ſubiect vntounto thereby, and how their louelove is glued to the ſame; but they thinke themſelues able to guide themſelues in vſing and diſpoſing of their riches and commodities: therefore do they fall into no meane or common dangers. That whereas they might hauehave libertie aboue others, to leade a ſweete and godly life, and to draw many to the ſame: yet they get litle knowledge, faith, experience, comfort and other grace, themſelues; neither are many of them prouokers of their neighbours to a religious courſe, to louelove and to good workes, by word and example. And beſide this, that if they ſinne as other men, they are ſure to meete with the puniſhments of other men; in iuſt reproaches and an ill name deſeruedly, in an euill conſcience and many vexations, beſide many bad dealings which they find at the hands of wicked perſons, which they might hauehave bene voide of: beſide theſe, (I ſay) what a iudgement is it, that they being borne to honour, hauehave depriued themſelues of it?