The Amendment of Life, Book 1 · Chapter 3
The ſecond Folly. To eſteeme more of man than of God. Chap. 3.
WE hauehave alreadie ſpoken of thoſe that deny God both in hart and mouth. Now are we to intreate of the folly of theſe, who profeſsing the knowledge of God, do deny him in their workes,Tit. 1.16. as Saint Paul ſaith. This folly reſteth in thoſe that eſteem more of man than of God. For, to confeſſe God, and yet to eſteem leſſe of him than of man, is to denye him. And this folly doth poſſeſſe many, and proceedeth of this incredulity, that confeſsing that there is a God, they doo not apprehend his diuinitie, that is, that by his prouidence he guideth all thinges, that hee is the ſoueraigne good and well dooing, that he is holy, that he hateth iniquitie, that he is righteous and will puniſh it, that hee is true and almightie to fulfil his promiſes, and to execute his iudgements, and in wiſdome infinite. This incredulitie and corruption procureth vsus firſt to louelove man more than God: ſecondly, to repoſe more confidence in man than in God: thirdly, to feare man more than God. And theſe are three euident proofes & moſt aſſured teſtimonies, that we eſteeme more of man than of God. Alſo that confeſsing God with our mouths, we denye him in our workes. Now let vsus proceede to the firſt proofe.
2 Gods commandement, as alſo ou… dutie, doo import that wee ſhould louelove God with all our heart, with all our ſtrength, with all our ſoule. The reaſon. Becauſe he is God, Secondly, becauſe he is our God. Being God, as he hath bin from all eternitie, before the creation and redemption, he is worthie to be loued infinitely: & in as much as he is our God, our creator, and our redeemer, he deſerueth that we ſhould louelove him for his incomprehenſible benefites beſtowed vponupon vsus. Neuertheles the common courſe of man doth euidently declare, that we louelove man more than God. And in deed let the husband examine the louelove he beareth to his wife, the wife hers to her husband, the parents their affection to their children, and the children theirs to their parents, and many others, the louelove that they beare to their carnall friends, and they ſhall all find that they louelove man more than God. Let vsus proceed to the proues. We cannot abide that any man ſhould ſpeake euill of him whome wee louelove, ſo that if the husband heareth his wife euill ſpoken of, or the wife her husband, each of them grieueth at the iniuries, & cannot brooke them in quiet: but when we heare God our father euil ſpoken of, or blaſphemed, who is moued at it? Who findeth himſelfe ſo much grieued, as to procure amends, and proſecute puniſhment for the ſame? EueryEvery man reioyceth to heare his commendations whom hee loueth, ſo that if in companie anie man ſpeaketh of the vertues of our children, of our father, of our brother, or of anie of our entire friends, we reioyce and are gladde of it: but euen in the ſame companie, let anie man reade the praiſes of God ſet down in diuerſe of the Pſalmes, namely, in the 103.104.105.106. &c. who thereby feeleth himſelfe ſo touched to the quicke, as in hart to reioyce and be glad therof? We alſo are redy to talke of thoſe whom we louelove, and do reioyce when others do miniſter occaſion to ſpeak of them, which we will be ſure to take hold of, & to proſecute: but when we doo ſpeake of God, o… if in companie anie once chance to beginne, how is his motion ſeconded or proſecuted? nay rather, how ſoone is it giuen ouer and let die? We do not willingly forget him whom we louelove hartely, wherevpon wee hauehave a prouerbe, Hee that loueth heartely is ſlow to forget. We call to mind his face, his geſture, his ſpeech, his countenance: but when do we thinke vppon God? how do we remember him? or wherein do we cal to mind his maieſtie, his workes, and his fauors towards vsus? Moreouer, if to the end to ſpare for our children, we deſiſt from the releef of the pore, and denie the maintenance of the ſeruice of God & his church, & holy miniſtry, are we not therby conuict of louing man more than God? Our carnall children more than our heauenly father? To be briefe, how many be there who being ouercome & tranſported by affection to parents, to the husband, to the wife, or to the children, do omit that part of their duty toward God,Math. 19.37 which concerneth the confeſsion of his name and obedience to his word? Yet Ieſus Chriſt manifeſtly declareth, that in ſo dooing wee louelove man more than God.
3 By theſe examples and many others that might bee noted, it doth euidently appeare, that we louelove, and conſequently do eſteem more of man than of God, and ſo do manifeſtly renounce God in our workes & harts,Auguſtine in his confeſsions. whom we confeſſe with our lips. S Auguſtine ſaith, that we louelove God leſſe than we ought, whē we louelove any thing beſides him, which wee louelove not for his ſake. What will it be when wee ſhall louelove man, not for Gods ſake, but euen in ſpite of God, in that wee louelove him more than God? It is ſo great a folly, that Ieſus Chriſt him ſelfe hath pronounced that wee bee not worthie to be his,Luk. 14.…0 vnleſſe wee be readie and reſolued to hate our neereſt kindred & beſt friends for his ſake. To the end therfore that we may amend our liues, we muſt renounce this folly, & hereafter be better aduiſed, that wee may louelove God more than man, yea, euen that wee may louelove God onelyonly and not man, but in God and for Gods ſake.
4 The ſecond proofe reſteth in this, that we feare man more than God. In caſe of anie tranſgreſsion puniſhable by the magiſtrate, no man is ſo prodigall of his life or honour, neither ſo deſperate, as to offer himſelf to the ſergeants or Iudge. And why? Leaſt he ſhould be apprehended and puniſhed. Theeues and robbers doo lurke in woods and dens, that they may the more couertly execute theyr wickednes.Iohn 3.20 Houſebreakers and other theeues do choſe the night to ſteale in. To be briefe, Whoſoeuer (as Ieſus Chriſt ſaith) doth euil, he hateth the light, neither commeth to the light, leaſt his deeds ſhould be reproued. Yet God ſeeth all that is committed in the woods, in the darknes, & in ſecret: all our imaginations, deſires, paſsions, & enterpriſes puniſhable by his law, not with the death of the bodie, but with euerlaſting damnation, are in the preſence of his maieſty: yet are we as ſore afeard of offending him as diſpleaſing of man? or ha…g offended him, do we ſtand in as great feare of puniſhment as when we hauehave cōmitted ſome treſpaſſe puniſhable by man? Or are not al tranſgreſsions that are puniſhable by the magiſtrate, puniſhable alſo in Gods iudgement? Inaſmuch therefore as thoſe men which commit ſuch things, do ſhun the light for the feare of man, & yet in ſecret doo boldly commit them in the ſight of God, they therby do manifeſtly declare, that they feare man more than God. EueryEvery man can confeſſe, that the feare of God is the beginning of wiſedome, & that thereby we reſtraine from euill.Pſal. 111.10 Prou. 1.7 Prou. 16.6 2. Sam. 11 Dauid and Salomon hauehave ſo pronounced it. Yet when Dauid had cōmitted adulterie in the ſight of God, & that afterward he called Vrias, to miniſter to him occaſiō to go to bed to his wife: whē he had made him dronk, & then had cauſed him to be ſlaine, redoubling his ſins in the ſight of God, to the end to hide thē frō men: did he not declare that …ee feared man more than God, who did ſee al?Gen. 37 Did not the children of Iacob ſhew that they feared their father more than God, whē they ſent him Ioſephs bloudie coate, thereby to make him thinke that ſome wilde beaſt had deuoured him, & ſo to preuent his …uſt wrath and indignation? But did not God heare them when they ſaid, Beholde, this our dreamer, come let vsus kill him, and wee ſhall ſee what his dreames will auaile him? Did he not ſee when they let him down into the pit, and afterward ſolde him? Durſt they hauehave ſo intreated him in the preſence of their father Iacob? Surely they feared Iacob a man, more than God. Let but ſome magiſtrate of a towne threaten eueryevery one that ſhall take Gods name in vaine, that for euerie oath they ſhall looſe a tooth, and the greateſt ſwearer will ſoone be reformed, and ſo beware, that albeit through his former accuſtomacie he looſe ſome of his teeth, yet will he be ſure not to looſe all. God threatneth that he will not hold him guiltleſſe that taketh his name in vaine, yet how many be there that can talke without ſwearing? To be briefe, to what guile, deceit, vice, and iniquitie puniſhable in the ſight of God with euerlaſting death, doeth man wholie giuegive himſelfe, which he would be aſhamed to commit in the ſight of man? yea, from the which if the magiſtrate ſhould take notice, and inflict anie puniſhment for them, they woulde vtterly abſtaine?
5 But whereof commeth this folly, that wee ſhould feare man more than God? Euen of this, that confeſsing God with our lips, we do notwithſtāding not beleeue that God is God, that is to ſay, that hee ſeeth all thinges, that he is holy, to hate wickedneſſe, righteous to puniſh it, and almightie to take vengeance thereof. Gods forbearance to execute his threates, maketh man to imagine that hee either ſeeth not, either hateth not, either cannot, either is not able to puniſhe his iniquities, concluding,Pſal. 10.13 M…t…. 24.48 as Dauid in theyr perſon ſayth, that God will make no inquiſition, and ſo do they more boldly giuegive themſelues to the woorkes of iniquitie: much lyke that euill ſeruant mentioned by Saint Mathew, who ſeeing that his maſter tarried long, in the end concluded that he would not come, and thereof tooke occaſion to do euill: euen as Salomon alſo noteth ſaying, Becauſe ſentence againſt an euill worke is not executed ſpeedily, therefore the heart of the children of men is fully ſet in them to doo euill. But is not this a fooliſh malice, that wheras Gods patience & long ſuffering ſhould ſtirre vp & induce men,Eccle. ….11 as S. Paul ſaith, to repentance, that contrariwiſe thereof they take occaſion to denie his righteouſnes & prouidēce, that they may the more boldly offend him. The prophet ſpeaking of ſome wicked ones, who without feare of God wronged the widows, & trode the fatherleſſe vnderunder foot, ſheweth, that they ſtrengthned thēſelues to wickednes, ſaying:Rom. 2.4 Pſal 94 Tuſh, God ſeeth not. Is it not a manifeſt deniall of God, to imagine him to be blind? But as he addeth, Is it not an extreame folly to thinke that he that formed the light, and gaue ſight to the eie, ſeeth not, but is blind? Or he that formed the hart of man, & ſo knoweth the depth thereof, doth not alſo ſee the workes of the ſame?
6 Behold how & wherfore we feare man more than God, & confeſsing God with our lips, we deny him in our works, which truly is a mere folly. And in deed naturally we moſt feare him that hath moſt power, and meanes to execute his threats, him whoſe threatnings are moſt dangerous & hurtfull: to conclude, euen him whoſe threatnings are not in vain, but moſt certaine. Any one wil ſooner feare the threatning of a man than of a childe, of a magiſtrate than of a priuate perſon, the loſſe of life than the penaltie of ſome portion of money, the threatninges of a ſober man than the ſcolding ſpeeches of a fooliſh and hairbraind woman. But is not God more able than man to execute his threatnings? All creature are at his commandement to do his will, euen Angels, men, or deuils. The aire through corruption to infect, the ſea to ouer whelm vsus, the land to ſwallow vsus vp, and the beaſts to deuour vsus. Wanteth he arrows in his quiuer to ſhoot forth at men? With how many ſtrange & horrible plagues did he ſmite the Egyptians? What water pooles found he whē all the world was ſo drowned that the waters ſtood fifteen cubites aboue the higheſt mountains in the world?Exod. 5.9.10. Ge. 1.7.Let vsus read the 26. of Leuit. & the 28. of Deut. & there note with how many ſorts of plagues & calamities he can & wil puniſh ſuch as rebell againſt his commandements, neither can anie counſell or ſtrength withſtand him.Act. 17.26 Contrariwiſe, what power hath man to hurt, ſith that in God he liueth, he moueth, & hath his being? What may hee doo againſt his will, without whoſe power he cannot ſtir one finger, liue one moment, or hauehave anie being.
7 Secondly, how farre may mans threatnings extend? Euen to the loſſe of goods and thoſe bodies that are ſubiect to death. But God hath power ouer all ſoules, and therefore Ieſus Chriſt admoniſheth vsus not to feare thoſe that kill the bodie, and no more, Luk. 12.4but feare him (ſayth he) who when he hath killed hath power to caſt into hell, yea, I ſaie, feare him. Neither can man afflict, but for a time, but Gods puniſhments are euerlaſting and without end. The threatnings of man are many times light and vaine, yea, and ſoone altered and reuerſed: but as God is righteous and true, ſo his threatnings are euermore put in execution, either in this world, or in the world to come, vnleſſe we preuent them by Amendement of Life. Nahum. 1The mightie God (ſaith the Prophet Nahum) is ielous, and the Lord reuengeth, and hath wrath at his commandement. The Lord will take vengeance of his aduerſaries, and reſerueth wrath for his enemies. The Lord is ſlow to anger, but he is great in power, and will not ſurely cleere the wicked. The Lord hath his waie in the whirle wind, & in the ſtorme, & the clouds are the duſt of his feete. He rebuketh the ſea and he drieth it, and hee dryeth vp all the riuers. Baſhan is waſted and Carmel, and the flower of Libanon is waſted. The mountaines tremble for him, and the hils melt, & the earth is burned at his ſight, yea, the world, and all that dwell therein. Who cā ſtand before his wrath, or who can abide in the fiercenes of his wrath? His wrath is powred out like fire, and the rockes are broken by him. If the power and will of God be ſuch in the execution of his threatnings, euen threatnings not againſt the body only, but alſo againſt the ſoule: then in reproofe of this folly, to feare man more than God, doth the Prophet Eſay iuſtly ſay,Eſa. 2.22. Ceaſe you from the man whoſe breath is in his noſtrels, for Whreein is he to be eſteemed? Againe,Eſa. …1.12. Who art thou that thou ſhouldeſt feare a mortall man, and the ſonne of man which ſhall be made as graſſe, and forgetteſt the Lorde thy maker, that hath ſpread out the heauens, and laide the foundations of the earth? The rather therefore to amend our liues, let vsus hereafter bee better aduiſed, in fearing God more than man, & ſo eſteeming more of God than of man, or rather not eſteeming man, but in God: & withall, let vsus remember that thoſe men hauehave reaſon to feare man, that feare not God more than man.
8 The third proofe conſiſteth in this, That we repoſe more truſt in man than in God. And this folly proceedeth from three originall ſprings. Firſt, wee are ſo brutiſh, that as beaſtes apprehend no more than is before their eies, ſo wee beleeue no more than wee ſee. We ſee that men hauehave meanes to helpe vsus, but we ſee not God neither knowe his power. And this is the cauſe that we truſt more to man that promiſeth our ſuſtenance, than to God who promiſeth to prouide for vsus,Mat. 6.26. & neuer to forſake vsus: yea, than to God who ſendeth vsus the ſchoole of ſoules, hearbes & flowers, of them to learne, that man being farre more excellent and precious in the ſight of God, ought wholy to reſt vponupon him for his ſuſtenance and life.
9 Secondly, we are ſo addicted to the fleſh, that we accompt nothing to be a bleſſing, but what delighteth the fleſh. And ſo when men do promiſe things fit and commodious for the ſame, we truſt to them more then to God, who promiſing many bleſsings, aſsiſtance and reliefe, doth not alwaies fulfill thoſe promiſes after the luſtes of the fleſh, but to the good of the ſpirite and ſaluation of the ſoule. Thus albeit he performeth to vsus more then it ſeemeth he hath promiſed, namely ſpirituall and eternall gifts, in ſtead of carnall and temporall: yet can not our fleſh comprehend that hee hath fulfilled his promiſes. Thus when in ſickenes, pouerty or priſon, man promiſeth recouery, aſsiſtance or deliuery, we truſt more in him then God, who in his word maketh the like promiſes: For fleſh knoweth no other reliefe, ſuccour or deliuerie then that which is bodily, which God often times changeth into ſpirituall and euerlaſting, more excelent in deed, yet leſſe knowne to man.
10 The third cauſe reſteth in the time of performance of promiſes. God in his wiſedome doth ſometimes vſe long delaies (as fleſh doth imagin) in the performance of his promiſes: Wherupon man naturally, whot & impatient, beholding that which he eſteemeth neerer and more redy at hand, truſteth more to man then to God.Rom. 5.4. Hereto we may add, that as S. Paul ſaith, Experience engendreth hope. And therfore as man findeth helpe and reliefe in men, who being of abilitie, doe alſo louelove him: And on the other ſide, knoweth not Gods prouidence, who ſeedeth, ſuccoureth and deliuereth him from many inconueniences & dangers: So he weeneth, that by experience he findeth more helpe in man then in God, & therefore repoſeth more truſt in man then in God. Hereof it commeth to paſſe, that children leane rather to their father and mother thē to God: That when the mother hath giuen her child, his breakfaſt, he is content and craueth not ſo much as may ſerue him for fiue or ſixe daies after, as looking that the ſhall giuegive him more the next day. Wheras contrariwiſe, albeit Ieſus Chriſt hath taught vsus at our heauenly father to craue our bread for one day, yet wee would wiſh that he woulde euen this day giuegive vsus prouiſion both of bread and clothes for al the daies of our life. Thus the wiſe with her children, liuing vponupon her husbands labours, is at reſt: But if he die, in lue of truſting to God, the husband of widowes, & father of Orphans, ſhe houleth and lamenteth, as fearing hunger & want. Thus when a father hath purchaſed ſom penſion for his childs life, or hath commended him to ſome friend that hath promiſed to ſee to him as to his owne, he departeth in more quiet, & in more confidence that his child is well prouided for, then if he had cōmended him vntounto almightie God, who can neuer die, & whoſe louelove to thi… child ſurmounteth all louelove of man. Thus a weake Prince, being entred alliance with ſome ſtrong & mighty King, thinketh him ſelfe more ſafe, then if he were alyed with God, who promiſeth to be his protector and ſauour. Thus the ſeruant relieth vponupon his maſter & miſtris for his food & wages: While we contrariwiſe, ſeruing God, are in continuall care for our ſuſtenance and life, vnleſſe we hauehave a gage in hand, namely, goods and prouiſion requiſite. Thus we can be content to deliuer three or foure hundred pounds to ſome marchant vponupon his bare letter, in hope at the yeares end to receiue our mony againe with ſome profit: yet can not find in our harts to truſt God with ten crownes, when he ſendeth his children, the brethren of Ieſus Chriſt to aske them, with promiſe that he wil anſwere for them & returne them with great profit that ſhal continue for euer.
11 If thou replieſt that thou neuer ſeeſt God reſtore…d anſwere, the fa…th oftentimes in thy ſelf, who wilt not open thine eyes to ſee & acknowledge, that, it is he who preſerueth thee with his bleſſing & encreaſeth thy goods. Moreouer, is thy mony that thou lendeſt to man, returned thee within three daies▪ Canſt thou not bee content to forbeare, it a whole yeare? And with God a thouſand yeares are but as one day, he is faithfull: The time of his payment is peraduenture neerer then thou thinkeſt: for thou knoweſt not whether thou ſhalt liue a yeare, or perhaps a day. But that is it that wee ſaide before: Thou beheueſt no more then thou ſeeſt: Thou thinkeſt nothing good, but what ſauoreth of the fleſh: ſome ſmall delay of payment maketh thee to thinke t…t God is bank…out: And being not acquainted with God…, prouidence, thou …leſt more in man then in God: And ſo, eſteeming more of man then of God, thou renounceſ… God. But to the end to correct this folly, acknowledge & cōfeſſe that herby thou doſt aboliſh al faith & hope of things …ſible & to come, & burieſt vp Gods prouidence, together with the daily experience of his care for vsus, wherin he ſheweth himſelf our comm… … father, our protector & ſauour.
12 Moreouer, thou art to vnderſtand that true cōfidence is groū ded vponupon three pillers. Fri…, vponupon aſſurance that God knoweth as well our neceſsities, as the remedies requiſite for the ſame: ſecondly, that he is able to help vsus: thirdly, that he is willing. If therfore anie of theſe three doo faile, our truſt is in vaine. So contrarywiſe, whoſoeuer truſteth in him that knoweth his want, and the remedie for the ſame, and withall is both able and willing to deliuer him, the ſame man is well grounded and cannot bee deceyued in his hope and expectation. There is no certaintie in the power, will, or knowledge of man, But God contrarywiſe in his infinite wiſedome knoweth all things, in his power can do all things, and in his will, will doo all things which he thinkes fit and conuenient for our good and ſaluation. It is meere folly therfore to truſt more in man than in God. That we may then Amend, let vsus change our mindes, and heereafter repoſe more truſt in God than in man, yea, in God onelyonly, and not in man. And to that end, let vsus remember how the holy Ghoſt curſeth him that doth otherwiſe, ſaying: Curſed be the man that truſteth in man, Iere 17.5 Pſalme 1.and maketh fleſh his arme, hee ſhall be like the barren heath in the wildernes. And contrarywiſe, Bleſſed is the man that truſteth in the Lord. Hee ſhall be like a tree planted by the riuers of waters, Pſalme 146.that ſhall bring foorth her fruite in due ſeaſon. Put not your trust (ſayth Dauid) in princes, nor in the ſonne of man, for there is no helpe in him. And why? Becauſe when they hauehave taken vppon them to helpe you, God taketh away their breath, and all their enterpriſes doo come to naught. But thy God, O Sion (ſayth hee) liueth from generation to generation, and therefore bleſſed is the man that hath God for his helpe, whoſe hope is in the Lord.
13 Some men there are poſſeſſed with this double folly, that albeit they truſt in man, yet will giuegive out, that theyr truſt is in God. But they deceiue themſelues: for properly their truſt dependeth vponupon the pledges that God hath giuen them, not vppon God. As when they are well prouided for, when they are gotten into a good trade of marchandiſe, when they hauehave great reuenewes, ſtrong townes, mightie armies, fathers, mothers, husbandes, and ſo foorth. But in deed when theſe pledges and meanes doo faile them, then is their truſt in God gone, then they weepe and lament, then they feare and tremble. To bee briefe, all truſt in God is laide aſide, he ſhall hauehave no more honour among them, than vſurers hauehave among other men, becauſe they truſted the pawnes, but not the men that deliuered them. Let vsus therefore learne euen without pawnes or pledges to put our truſt in God. Let vsus depend onelyonly vppon him, and aſſure our ſelues of his helpe and ſuccour, when all mans helpe faileth. Let vsus remember, that truſting in man more than in God, and ſo eſteeming more of man than of God, we do renounce God, yea, we euen rob him of his diuinitie, wherewith wee cloath man, as Eſay well noteth, ſaying:Eſa. 31.3 Wo vntounto them that go downe vntounto Egypt for helpe: The Egyptians are men & not God, their horſes are fleſh and not ſpirite By the premiſes therefore it appeareth, that we louelove & feare man more than God, and that wee repoſe more confidence in man than in him, and conſequently, that wee eſteeme more of man than of God, and that confeſsing God with our lips, we renounce & denie him in our hearts and workes. That we may therefore Amend our liues, let vsus renounce this ſo pernitious ſolly, to eſteeme more of man than of God. And contrarywiſe, let vsus louelove and feare God, repoſing our whole confidence in him onelyonly, as in him who only is vntounto vsus all in all: for man is nothing but in God.