The Amendment of Life, Book 1 · Chapter 7
Of the ſixt folly. Rather to beleeue our enemies then our friends. Chap. 7.
AS it is a great folly to Repoſe more confidence in man then in God, as is afore ſhewed, ſo is this alſo a moſt inexcuſable folly Rather to beleeue our enemies then our friendes. Eccle. 37.11.In Eccleſiaſticus wee reade this notable aduertiſement. Aske no counſell for holineſſe of him that feareth not God: neither of iuſtice of him that hath no iustice: neither of a woman touching her of whome ſhee is iealous: neither of a cowarde in matters of warre: neither of a marchaunt concerning exchaundge: nor of a byer for the ſale: nor of an enuious man concerning thankefulneſſe: neither of the vnmercifull touching kindeneſſe: nor of the ſlouthfull for anye labour: nor of an hireling for the finiſhing of a worke: nor of an Idle ſeruaunt for much buſines: Harken not I ſaye to anye of theſe in any matter of counſell. If it be a folly to aske counſell of the man that is not ſo much our enemie as his owne friende in anie thing that may concerne his owne perſon or action: What a folly is it to follow the counſell of our enemies that labour onelyonly after our deſtruction? Of ſuch enemies there are three principals. Who all are ſo much the more daungerous, becauſe they dwell in vsus and round about vsus, and to whome naturally wee are much enclined to giuegive credite. The firſt is ſelfe louelove, or after the vſuall phraſe of the Scripture, our fleſh: the ſecond the worlde and the third the deuill.
2 As concerning the firſt.Eph. 4.21. Moſt certaine it is that all the luſtes of our fleſh are ſo many enemies, ſeeking to ſeduce vsus, as faith Saint Paul, and fighting againſt our ſaluation. The ſame ſaith Saint Peter alſo,1, Pet. 2.11. where hee ſheweth how our carnall luſtes doe fight againſt our ſoules:Rom. 8. This enemie ſaith Saint Paule, is ſo daungerous and pernitious that hee engendereth death and damnation in vsus,Iam. 1.14. and therefore hee threteneth vsus that if wee beleeue this enemie, wee ſhall die. Saint Iames, likewiſe compareth theſe luſtes to a wicked mother, that conceiueth and bringeth foorth iniquitie, and conſequently death. All which notwithſtanding, we grow ſo fooliſh and ſenceleſſe as to giuegive eare and credit to our fleſh, rather then to God, whoſe louelove towardes vsus is moſt certaine and incomprehenſible. But I pray you, whereto doth our fleſh counſell vsus? OnelyOnly, to couet ritches, and to obtaine the ſame by any meanes, whatſoeuer, to aſpire to preheminence and excellencie aboue all others: to follow the pleaſures and luſtes thereof,1. Tim. 6. with other like affections. Yet doe wee know that God condemneth all theſe wicked and damnable counſels,Mat. 20.26.27. Mat. 23.12. 1, Pet. 5.5. Luk. 21.34. Heb. 13.4. Coloſ 3.5. Eph. 4.22. Rom. 8.13. Mat. 16.24. declaring that Couetouſneſſe is the roote of all euill: Alſo that Such as couet to bee rich, fall into temptations and ſnares and into many fooliſh and noyſome luſtes, which drowne men in perdition and deſtruction. Proteſting that they that will bee first ſhall be last, and hee that exalteth himſelfe ſhall bee brought low. That hee reſisteth the proude but giueth grace to the humble: Exhorting vsus to take heede that our heartes bee not ouercome with ſurfeating and drunkenneſſe: pronouncing woe againſt whoremoungers and adulterers. To be briefe, that in many places he admoniſhing vsus to mortifie this our fleſh, to put it off, to denye it as an enemye that giueth vsus deadly and damnable counſell.
3 Neuertheleſſe let eueryevery man examine his owne conſcience, and conſider the common courſe of men, and ſo iudge whether eueryevery one in generall ſeeketh not to become riche, to grow into credit, and to be exalted aboue his fellowes: Whether they doe not louelove and hunt after the commodities and luſtes of the fleſh: Whether they enuie not ſuch as get before them: To bee briefe, whether they giuegive not more credit to the counſell of the fleſh then of God. Experience is but ouer euident. The onelyonly example and plaine confeſsion of Saint Auguſtine,Auguſtine in his meditations. Cap, 4. a man endued with great wiſedome and holineſſe, ſhall at this time ſuffice. Hee ſpeaking of couetouſneſſe, ambition, pride, pleaſure and other the luſtes and affections of the fleſh, ſayth thus: I hauehave a whole armie of traytors within mee, who vnderunder colour of friendſhippe are mine enemies. And yet beholde, with them hauehave I liued from my youth vp: them hauehave I pleaſed, them hauehave I beleeued, They bee the friendes whome I made much off, the maſter whom I obeyed, the Lordes whome I ſerued, the domeſticall ſeruants with whome I was conuerſant, the councelours whome I truſted. If therefore it bee ſuch a folly to beleeue our enemies, let vsus heereafter bee more circomſpect and wiſer: Let vsus no longer credite this enemye, which doeth ſo poſſeſſe vsus, that he is euen our ſelfe. But let vsus beleeue God, our true and perfect friend, as knowing aſſuredly that all his counſels are faithfull, and that all his commandements doe tend to our good and ſaluation.
4 Our ſecond enemie to whom we giuegive too much credit, is the world. By the world, we vnderſtand the common courſe of mankind, which is, to giuegive themſelues to wickedneſſe, regarding onelyonly this preſent life, without any care of the kingdome of heauen. In reſpect hereof doth Saint Paul call the world wicked, and S. Iohn ſaith That the whole world is ſet vponupon iniquitie. The ſame Apoſtle ſetteth before vsus ſundrie examples of the corruption and wickedneſſe of the world, ſaying. All that is in the world, Gal. 1.4. 1. Ioh. 5.19. & 2.16.as the luſtes of the fleſh, the luſts of the eyes, and the pride of life, is not of the father of heauen. By the luſts of the fleſh, he vnderſtandeth a deſire to liue at eaſe and delicately, without caring for any thing, but what may concerne the profit and commodities of this life. By the luſtes of the eyes he comprehendeth the vanitie of vnchaſt lookes, brauerie, pompe, & other ſuperfluities. And by pride, ambition, haughtineſſe, vaine confidence and ſelfe louelove, euermore conioyned with the contempt of others.
5 This world is vntounto vsus a mightie and ſtrong enemie, in reſpect that being ſo corrupt and vicious, it inuiteth, and by the example thereof allureth vsus to follow it, and ſo to abandon our ſelues to the ſame corruptions, wherein (ſuch is our folly) we are readie to beleeue it. And indeed experience ſheweth, how eaſily wee are drawne to confirme our ſelues ther to. The eaſe of the fleſh which ſome men doe enioy. The luſts and pleaſures wherein they do reioyce. The riches that make them to be honored. The reputation to be mightier then others, with the banquets and ſumpteous attire, doe all make a faire ſhew, whereby to flatter, moue and allure vsus to follow them. And as eueryevery one is readie to beleeue whatſoeuer he deſireth, ſo doe we eaſily ſuffer our ſelues to bee perſwaded to follow this world, whereto we are naturally enclined.
6 That the Adamant draweth the yron vntounto it, is truly a ſecret of nature: but for the world to draw vsus there to is a matter as naturall, as for the water of a riuer to runne downe the chanel, as for a chariot to runne downe a ſteepe hill: or ſeeing another yaune to yaune after him, or hering another ſing, to fall on ſinging. For being naturally giuen to the corruptions of the world, we ſhall need no ſoliciting thereto, the onelyonly ſight of the thing we louelove, is ſufficient to hale vsus forward, yea euē to force vsus. As the wanton harlot allureth her louer: the bayte vponupon the hooke the fiſh: and the infected aire infecteth all that liue in it. The worlde reſembleth a violent ſtreame, that carieth away all ſuch trees as hauehave taken no ſufficient roote. To bee briefe it falleth out with vsus as with thoſe that liue among colliers or millers, who hardly can ſhunne defouling with collow or meale.
7 And indeed, it is but too common, that where wee ought through our holy conuerſation to allure the worldlings to follow vsus, contrariwiſe the world being ſtronger then we, carieth vsus away therewith.Phil. 2.15. Whereas it were our parts to ſerue as burning lampes, ſhining in the middeſt of a crooked & peruerſe generation, wherby to withdraw the worldlings out of their blind & crooked waies into the pathes of light, truth & ſaluation: contraiwiſe the darkeneſſe of the world doth quench our light, and cauſe vsus to wander in the darkenes. This doeth Chriſoſtome note, ſaying: If the good conuerſe with the bad, the good will ſooner grow worſe, then the bad better: alſo one ſcabbed ſheepe wil ſooner infect tenne cleane ones, then the tenne cleane ones will cure one ſcabbed one. Yet if we ſuffer our ſelues to bee ſo perſwaded by the entiſements of the world, that after the examples of others we do but a little neglect the care of our ſoules that we may gather goods, and that wee follow others in the luſtes of the fleſh, in ſuperfluitie of banquets and coſtly attire: the golde, the ſiluer, the exquiſite moueables, the apparell and foode, will be vntounto vsus ſo many fooles cappes vponupon our heads, crying out alowd that we are indeede very fooles, that will beleeue our enemie.Iam. ….4. Ioh. 2.15. If then we purpoſe to Amend our liues, we muſt be better aduiſed. We muſt remember that we can not continue friendſhip both with the world and with God: And that the louelove of the world is enmitie with God, & ſo with S. Iohns exhortatiō conclude: not to louelove the world: but wholy to reſolue to leaue and forſake the counſell of the world, which is our enemie and to beleeue the counſel of God our true & perfect friend.
8 Our third and principall enemie is the deuill. Whome Ieſus Chriſt doth therefore tearme, the enemie, which alſo this name Sathan doth ſignifie,Mat. 13.28 thereby to aduertiſe vsus to take heede of him. And indeede all his counſels and endeuours doe tend to death, and therefore is he alſo called a man-ſlaier and a murderer from the beginning, and ſo did hee ſhew himſelfe towardes our forefathers,Ioh. 8.44. whē vnderunder colour of fauour to Eue, he perſwaded her to eate of the forbidden fruite of the tree of knowledge of good & euil.Gen. 3. Wherupon God euen then proclaimed as it were with the found of the trumpet, open warre betweene Satan and vsus ſaying.Gen. 3.15. I will put enmitie betweene him and the ſeede of the woman. If he durſt preſume to enter into the earthly Paradice to aſſault and deceaue our firſt fathers, while they yet did beare the image of God: Alſo, if ſence,Mat. 4.1. Luk. 4.1. he durſt be ſo bold as to follow Ieſus Chriſt into the wildernes, and there aſſault him with his temptations fortie daies & fortie nights, and laſtly to make thoſe three mightie aſſaults mentioned by the Euangeliſts: are not we to looke that he will bee,1. Pet. 5.8. as Saint Peter ſaith, as a roaring Lion round abount vsus, ſeeking whom he may deuour? He alſo is ſo much the more dangerous an enemie becauſe he is inuiſible, becauſe he is neuer wearie of ſighting,2. Cor. 11.14. becauſe he can transforme himſelfe into an Angell of light,Ciprian in his tenth tract in zeale. that hee may the more eaſily ſeduce and deceiue vsus. Saint Ciprian expounding this place of Saint Peter ſaith. The deuill ſetteth before our eyes entiſing pleaſures, that by the ſight of them he may ſupplant our chaſtity. He tempteth our eares with the ſweetnes of muſicke, that by the hearing therof, he may weaken our Chriſtian ſtrength: By bitter woordes he mooueth our tongue to euill ſpeaking, and and by iniurious deedes prouoketh our handes to ſight and ſlay: he offereth vnrighteous gaine, wherby to enduce vsus to fraud, and pernicious profit, to kindle couetouſneſſe in our ſoules: hee promiſeth temporall honours, whereby to defeate vsus of Celeſtiall: he ſheweth falſehood, that he may take from vsus all trueth. To be briefe, he practiſeth cunning in time of peace, and violence in perſecution? Is it not then extreame folly, yea euen deſperate rage to beleeue ſuch an enemie?
9 But you will ſaie, who will bee ſo vnaduiſed as to aske or take counſell of him? When ſpeaketh hee vntounto vsus? Euen when vnderunder the pretence of Gods prouidence hee giueth or offereth vntounto thee ritches, honour, dignitie, pleaſures, carnall commodities: to bee briefe, proſperitie in all thy affaires. For thinkeſt thou that he will not propound with them the like condition as hee did to Ieſus Chriſt, when he ſaid,Mat. 4.9. All theſe will I giuegive thee, if thou wilt worſhip me? Indeede hee doth not alwaies ſpeake ſo like a deuill: But comming as a friende to ſerue thy turne, and to pleaſe thee in thy deſires, thou ſhalt well finde that in effect he tempereth ſome poyſon or pernitious counſell among: either that thou ſhouldeſt diſſemble the knowen truth, yea euen renounce it: or to neglect the holy miniſtry: or to diſpence in practiſes nothing agreeing with charitie, equitie, or vpright dealing: yet couered with the cloke of cuſtome & iniquitie of the time, which will not beare better dealing, telling thee that if thou be a ſheepe the wolfe will deuour thee: that the ſimple are not to deale in the world: and that thou muſt liue and houle with the wolues.
10 Neither is this all, he mixeth yet another poyſon, that is, hee lifteth thee vp in thy wealth, that he may make thee to truſt therin: to employ it in pleaſure and ſuperfluitie: to forget that thou art a mortall mā: In ſumme, to imagine that thou needeſt not the help either of God or man. On the other ſide (for he can turne all into poyſon) he will take away thy goods and bring thee into pouertie: he will moleſt thee with long and tedious ſickeneſſe: he will make thee a skorne vntounto men: Hereupon he will ſeeke to perſwade thee that thou maiſt iuſtly murmure againſt God, complaine of him, forſake him, reiect, and euen driue him away when hee offereth himſelfe, as did the Gaderinites when they driue away Ieſus Chriſt, becauſe of their hogges whome the deuils had carried head-long into the ſea:Mat. 8.34. yea, which is the tipe of all miſchiefe, euen to curſe God, whereof the hiſtorie of Iob is a manifeſt mirrour. Againe art thou a great ſinner? Hee will ſet before thee the rigour of Gods iuſtice to plunge thee in diſpaire. Doſt thou truſt in his mercy?Iob. 1. Hee will prouoke thee to ſinne, vnderunder pretence of friendſhip both to God and thee, alledging that Where ſinne aboundeth, grace doth more abound: Alſo that one Peccaus before thou dieſt,Rom. 5.20. will ſuffice for all. If thou applieſt thy ſelfe to walke vprightly in the feare of God, he wil counſell thee to thinke thy ſelfe a Saint and of great merite in the ſight of God. Doth hee finde thee wel reſolued in the doctrine of Gods prouidence, as he found Ieſus Chriſt,Mat. 4. when he alledged that Man liueth not by bread onelyonly, but by eueryevery word that commeth out of the mouth of God: He will ſollicite thee to abuſe it, by tempting of God, as he thought to hauehave ſurpriſed Ieſus Chriſt, when he exhorted him to caſt himſelf from the toppe of the temple. To be breefe: his illuſions and temptations are infinite.
11 Now let vsus marke the common courſe of men, yea euen of many of thoſe that profeſſe the knowledge of God: & let vsus iudge whether moſt of their workes be not euen ſo many examples witneſsing that they beleeue and follow the counſell of their enemie Sathan: let vsus remember that al ſuch thoughts, imaginations, motions, affections and temptations afore mentioned, be the counſels of our enemie Sathan: That it is an extreame folly and madneſſe for a man to beleeue his enemie: that for the amending of our liues, we muſt bee better aduiſed, and beleeue him who is our true & perfect friend, euē our God, who ſpeaketh to vsus in his holy Scriptures, which onelyonly doo containe aſſured, holy, & healthſome counſell. Of his louelove towards vsus we cannot doubt, ſith he hath giuen vsus ſuch a pledge, as his ſonne crucified for vsus. He cannot, neither will he lie, or deceiue his children whome hee hath vndertaken to make bleſſed. Let vsus therfore oppoſe the counſels of Gods word, againſt whatſoeuer the counſell of our enemies, the world, the fleſh, and the deuill. Let vsus followe the example of Dauid,Pſal. 119.105 24.9 who proteſted that Gods worde was a light to his pathes: that the teſtimonies of the Lord were his counſels: that a young man ſhall amend his waie by walking according to the worde of God. Let vsus take heart in the example of Chriſt, agaynſt the illuſions of the deuill and our other enemies,Epheſ. 6.17 laying holde vponupon the ſworde of his ſpirite, which is his word, and with him let vsus ſaie, It is written, It is written. Pſal. 9.5Let vsus remember that Ieſus Chriſt from God his father tooke the name of a counſeller, to aduertiſe vsus that wee ought to receiue and beleeue his counſels onelyonly,Ioſua 1. and not the counſels of our enemies, the world, the fleſh, and the deuill. To bee briefe, let vsus put in practiſe the ſame which God in olde time enioyned to Ioſua, namely, daie and night to reade and meditate vponupon the booke of Gods lawe, & to liue after the contents of the ſame. And ſo let vsus aſſure our ſelues, that according to his promiſe, wee ſhall direct our courſe wiſelye, and proſper in all our attemptes. Thus wee ſee, that to the end to Amend our liues, and hereafter to be better aduiſed, we muſt beware of this Folly, and neuer beleeue our enemies better than our friends.