The Christian Warfare Part 2, Book 2 · Chapter 31
CHAP. 31.
Worldly things make men forgetfull of God, vnthankefull, proud, contemptuous, slothfull, and negligent in the duties of Gods seruice.
THirdly, the world and worldly things, being excessiuely§. Sect. 1. That worldly abundance worketh forgetfulnesse of God. esteemed, and ouerfondly loued, doe worke in vsus a carelesse forgetfulnesse of God; for howsoeuer Gods gifts should put vsus in mind of the giuer, and his manifold mercies vouchsafed vsus in the fruition of these earthly benefits, should serue as continuall remembrances, to put vsus in mind of him, who hath been so gratious vntounto vsus: yet through our great corruption, the more of these temporall blessings wee receiue from God, the lesse we thinke we need him, and the seldomer we remember him: like the prodigall child, who all the whileLuke 15. he was in prosperitie, and had money to spend in superfluities, neuer remembred his bountifull father, from whom he had receiued this rich portion; but when all was spent, and he brought to want and penurie, then he commeth againe fresh into his memorie, and he hath a desire to returne vntounto him. An example whereof we hauehave in the Israelites in the time of the Iudges, who when they had the world at will, forgot the Lord, and serued idols; but when for their sinnes, they were deliuered into the hand of their enemies, they againe remember, and returne vntounto him. So afterward the Lord by his Prophet complaineth of them, that as in their pastures, so were they filled; they were filled, Hosea 13▪ 6.and their heart was exalted: therefore they hauehave forgotten mee. And hence it is, that the Lord foreseeing that these would bee the fruits of their prosperitie and abundance, is so carefull in giuing them warning of it, that they might not thu… be ouertaken. When (saith he) the Lord thy God hath brought thee into the Deut. 6. 10. 11. & 8. 10. 11.land which he sware vntounto thy fathers, Abraham, Isaac and Iacob, to giuegive it to thee, with great and goodly cities which thou buildest not; and houses with all manner of goods, which thou filledst not, and welles digged which thou diggedst not, vineyards and oliues which thou plantedst not; and when thou hast eaten and art full, beware lest thou thou forget the Lord, &c. So elsewhere; when thou hast eaten and filled thy selfe, thou shalt blesse the Lord thy God for the good land, which he hath giuen thee. Beware that thou forget not the Lord thy God, not keeping his commandements, &c. And thus worldly honours make men to forget the Lord, who hath aduanced them, and to say with Pharaoh, Who is the Lord that I should heare him? And with Nebuchadnezzar, Who is that God Dan. 3. 15.that can deliuer you out of mine hands? Neither is it any maruell that they thus forget God in their ruffe and iollity, seeing their pride so ouershadoweth their memories, that they are readie to forget themselues, aspiring vntounto diuine honours, as though they were Gods, and neuer remembring, though their memories be rubbed with so many frailties and infirmities, that they are but mortall men. Thus also abundance and superfluitie of riches doth make men ordinarily to forget God, as the Wise Hagur Prou. 30. 8.intimateth in that prayer: GiueGive me not riches, lest I be full and denie thee, and say, who is the Lord? For so vnthankfull wee are, that the mast makes vsus to forget the tree, and the pleasant streames the fountaine from which they come; neither are wee longer mindfull of God, then whilest▪ our necessities constraining vsus, we implore his helpe. But aboue all other things in the world, carnall pleasures are apt to worke in those forgetfulnesse of God, who doe inioy them; for whosoeuer drinke a deepe draught of these sweet waters of carnall delights (as it were of the lethe of obliuion) their heads are so intoxicated with these bewitching cups, their senses so benummed, and all the faculties of their soule, so stupified and deadded, that they neuer call the Lord to their remembrance, but like beasts wallow in their delights, and hauehave their hearts and minds oppressed, yea buried in their carnall pleasures.
The fourth sinne against God, which these worldly things§. Sect. 2. That worldly things abounding, make men vnthankfull towards God. immoderatly loued, doe commonly plunge worldly men into, is vnthankfulnes towards God for all his gifts and blessings; the which is a fruite of the former: for when men are forgetfull of their benefactor, they must needes be also vngratefull for his benefits, and that in the worst kinde; for so farre are they from returning thankes, that they neuer so much as thinke of him to whom they are so greatly beholding. Besides (as I hauehave shewed) the more that worldly men abound with these earthlie things, the more their concupiscence is increased, and the more eager they are in seeking after more. The which is a notable hindrance vntounto their thankfulnesse; for they who hauehave theirNon patitur auidita… quemquam esse gratum. Nunquam enim improbae spei qu…d datur satis est. Senec. Benefic. lib. 2. cap. 27. mindes wholly set vponupon that which they hauehave not, doe not remember what they hauehave, much lesse doe they thinke of returning thankes to their great benefactor; yea they are readie rather to murmure for that they want, then to bee thankfull for that which they hauehave alreadie receiued. Whereas contrariwise if we should but remember the blessings which wee doe from God daily enioy; there is no man in the world so poore in his gifts, who might not finde rich matter of praise and thanksgiuing; especially if he would cast his eye, not on those who are preferred before him, but on those to whom he is superiour; not on the things which hee wants and others enioy, but on those which he enioyeth, and they want. But so vnthankful our corrupt nature is, that we hauehave alwaies our finger vponupon our sore, and our wants and grieuances in our memories, yea and commonly the fewer they are, the greater is our repining, complaining that wee hauehave nothing, if wee hauehave not all; and the more rich we are in Gods blessings, the poorer commonly we are in thankfulnesse. And whereas in reason wee should (resembling golden vessels) reflect from gratefull harts, the beames of Gods shining benefits, with vnfained thankfulnes, and multiplie our praises and thanksgiuing, the more God multiplieth his gifts vponupon vsus: contrariwise we are most gratefull when wee receiue his benefits with a sparing hand, and better esteeme them, whē we enioy them but some few daies in the yeere, then if wee had continuall vse of them throughout our whole liues. And as our eyes doe worse see those obiects which are closest to them, and those better which in a conuenient distance are remoued from them; so we are most blind in seeing and acknowledging those benefits which we hold close in our possession, but better sighted when they are a little remoued from vsus. By reason of which our grosse ingratitude, the Lord is faine to pull from vsus some of his gifts, that wee may be thankfull vntounto him for the rest; to withdraw them for a time, that we may learne better to esteeme them for euer afterwards; and to depriue vsus altogether of some of his benefits, that we who neuer thought of them, whilest we had them, may giuegive them deserued praise at parting; & that we who were not thankful for that which we esteemed not whilest wee had it, may by the want learne the value, and duly esteeming it, may now be thankfull, if it be restored againe; or if not so, yet at least because once we had it. And thus Rehoboam was2. Chron. 11. 4. & 12. 1. 6. more thankfull because hee had two tribes left vntounto him, then when he raigned ouer all the twelue. And Manasses returneth2. Chron. 33. 12▪ 13. praise to God for his restoring, who neuer thought of Gods merciemercy before he was restrained. Yea who may not obserue in his owne experience, that the more men abound in all worldly prosperitie, the more vngratefull they are vntounto God for his blessings; and that where he soweth the most seede of his rich benefits, there he commonly reapeth least fruits of thankfulnesse? who seeth not that they who are in honourable callings, take least care to honour God? and whereas they being aduanced aboue others, should as much excell them in thankfulnesse, as they doe in place: and in a liuely acknowledgement of his mercies towards them, should confesse his goodnesse before the sonnes of men, and being set in these high places, should like lights, shine to the glory of God in their liues and conuersations; they commonly are more vnthankfull then those, who are in the meanest condition, and become examples and presidents of all sinne▪ and in stead of acknowledging the merciemercy of God in their honour and preferment, are readie to rob him of his glory, and to attribute all, either to their progenitors, the fauor of their prince, or their owne wisedome and well deseruing. So who are more vngratefull vntounto God, then those who most abound in riches? for so farre are they for the most part from defiring to shew their thankfulnesse in disposing of their riches to the glory of God that gaue them, in aduancing the meanes of his seruice, and in the workes of charitie, that they seldome so much as in their hearts acknowledge him for the author of allHab. 1. 16. their welfare, but kisse their owne hands, sacrifice to their nets, and burne incense vntounto their yarne; because by them their portion is fat, and their meat plenteous: attributing vntounto their own wits and indeuours the praise of all which they possesse, as though by them alone they had out-stripped others, and made themselues owners of this plentie. Finally, who are lesse thankfull vntounto God, then they who inioy most pleasures, and euen wallow themselues in worldly delights? For so wholly are they taken vp with their sports and pastimes, that they hauehave no time to consider how gracious the Lord is, nor how in his mercies hee doth abound towards them; and so are their minds, hearts, and affections fettered with their sensualitie, and belimed and clogged with these carnall pleasures, that they are not able to lift them vp to heauen in any holie meditation, or to returne true thankfulnes vntounto God, as being the fountaine of al their good. By all which it appeares, that these worldly benefits doe rather hinder, then further vsus in thankfulnesse towards our benefactor, and consequently remaining vngratefull debters, who are not willing so much as to returne thankes for paiment, we deriue vntounto our selues, the iust displeasure of our Lord and Master, and bring vponupon vsus a fearefull reckoning against the day of his appearance, of which wee might bee discharged, if we would but thankfully owe the benefits which we hauehave receiued. In regard whereof one saith, that from these earthly good things when they grow great, there doe arise great euils, when as being preferred before others in the vse of our masters talents, we doe vse his gifts▪ as not giuen, returning no glorie to our benefactour. For so those who seemed greatest in respect of gifts receiued,Bernard. ser. 84. for not returning thanks, are reputed least in Gods estimate, &c. Yea in truth, by so much a man is worse, by how much hee is better, if he ascribe vntounto himselfe that wherein he excelleth, and so rob God of his deserued praise: euen as he is the greatest malefactor, and worthie of most punishment, who hath most goods in his possession, if he hath compassed them by theft, and by defrauding others of that which in right belonged to them.
The fift sin against God accompanying prosperitie & worldly§. Sect. 3. That worldly abundance is the cause of pride against God. abundance, is pride, wherby men are ready to aduance themselues euen against God, and to grace themselues by his dishonor: for whereas the more we are inriched with Gods blessings, the more humble we should be vntounto him, as standing indebted to his boūty in such great sums (for what hauehave we that we hauehave not receiued? and what hauehave we receiued, of which we shall not one day giuegive an account?) yet so foolish we are, that the more we are indebted, the more we insult in pride, and that not only towards those, with whom we stand vponupon equall tearmes, but euen towards God himselfe who is our creditour, and may eueryevery houre call vsus to a reckoning, and condemne vsus for default of payment. Thus the Psalmist obserueth, that pride & plentie did commonly go together. They are (saith he) inclosed in their owne Psalme 17. 10.fat, and they hauehave spoken proudly with their mouth. And else where he saith, that because wicked worldlings were not in trouble like other men, but flourished in all plenty and prosperitie, therfore they put on pride as a chaine about their necks, esteeming it noPsalme 73. 6. 9. disgrace vntounto them, but a chiefe ornament: and not content to carrie themselues aloft in this high pitch amongst men, they are ready (as he saith) to talke presumptuously against God, and to set their mouthes against heauen. The which practise we also may obserue in our times, among the ruffling gallants of the world, who hauing bin alwaies nursed in the lap of prosperitie, and had all things which their hearts could wish, are readie in lieu of thākfulnes towards God, to despite him as it were to his face, and to pull him out of his throne by their oathes, blasphemies, and bitter execrations. Whereby it appeareth that pride bordereth vponupon prosperitie, and that these worldly vanities, though they do not truly nourish vsus, and make vsus grow in substantiall goodnes, yet they puffe vsus vp, and make vsus swell with the winde of vaine glorie; & the greater our earthly abundance is, the greater commonly is our tumour, and consequently the greater is our torment; this spiritual swelling being to the soule, like the swelling of wind to the bodie, which (as I hauehave shewed) …ortureth, but doth not satisfie: yea so fordible is this prosperitie, and abundance of earthly blessings in drawing men to this sin of pride, that it preuaileth not only with Heathens, Infidels, and worldlings; but euen with Gods faithful seruants and deare childrē. Of both which we hauehave many examples; as of Pharaoh, who in the pride of his heart opposed against the knowne will of God; and in Nebuchadnezer, who beholding all his pompe, glorie and riches, attributeth the praise of all vntounto himselfe, and robbeth God of the glory due vntounto him, vanting himself in the pride of his heart, and arrogantly bragging; Is not this great Babel, Dan. 4. 27.that I hauehave built for the house of the kingdome, by the might of my power, and for the honor of my maiestie? So it is said of Vzziah 2. Chron. 26. 16that finding the kingdom in a perplexed estate, he did vprightly in the sight of the Lord, & sought vntounto him; for which when the Lord had made him to prosper, and to wax strong, his heart was lift vp to his destruction, and he transgressed against the Lord his God: yea good Ezechias was thus ouertaken, waxingPsal. 131. 1. 2. proud of his great prosperitie, and vanting himselfe in his rich treasures: and holy Dauid himselfe, who had professed that his2. Sam. 24. heart was not haughtie, nor his eyes loftie, but that he was become humble like a little child, was after this puffed vp with his great prosperitie, & in the pride of his heart numbreth the people. By all which it plainly appeareth, that worldly plentie is the nurse of hellish pride; for as fat commeth of the superfluitie of nourishment, wherby the bodie is made bigger, but not better, either in health, strength, or nimblenes: yea rather it is the nurse of many diseases, and maketh the bodie pursie, vnweldie, and vnfit for action: so this swelling of pride riseth from the superfluous abundance of worldly benefits, and maketh a man greater in his owne conceit, but not in true worth; for the soule is not therby sounder in grace, or stronger and more actiue in the duties of pietie; yea contrariwise, this swelling of pride maketh way for all spirituall diseases, and causeth him who is infected with it, to be more sluggish and slothfull, vnweldie and impotent in all actions and duties of pietie and Christianitie.
Thus the greatest honors bring with them the greatest pride;§. Sect. 4. That honors, riches and pleasures puffe men vp with pride. and though a man climbe neuer so fast vpō the ladder of preserment, yet his proud heart will still be one step at least aboue his estate: yea oftentimes these earthly aduancements make the pride of men to mount so high, that they doe not only in their ambitious conceits and desires ascend vntounto the clouds, & touch the heauens; but euen presume to approch vntounto the throne of God, and to rob him of his glorie, that they may set the crowne vponupon their owne heads. Thus Clitus magnified by the people forPlutarch. de fort. Alexandr. lib. posteri. a prosperous expedition by sea, wherein he had the victory ouer a few ships, magnified himselfe much more in his owne conceit, & was content to be called the god of the sea. So Demetrius being aduanced to a kingdome, would needs equal himself with God, & be called Iuppiter; neither must now ambassadors come vntounto him as vntounto other Kings, to confer of state busines; but as vntounto a god they must send to enquire of him, and take al his answeres for oracles. So Alexander, Nebuchadnezer, and diuers of the Roman Emperors, arrogated vntounto themselues diuine honors, and would needs hauehave their statues worshipped; being so blinded with ambition, and surfetted with pride, that they forgot their mortalitie; and became corriuals with God himselfe in his honor and glory. The like may be said of abundance of worldly riches, which are the bellowes of vaine glory, and the common causes of pride against God, who is the Author and fountaine of our wealth and welfare: whereof it is that the Lord so carefully admonisheth the Israelites, that when they shouldDeut. 8. 12. 13. 14. through his bountifull blessing abound in riches, they should take heed that their hearts were not lifted vp with pride: and that the Apostle would hauehave rich men so straitly charged that1. Tim. 6. 17. they should not be high minded. And this is ye cause why pride is vsually called the worme of riches, which breeding in them, eateth out al their goodnes, & maketh them euil vntounto vsus, which are good in their owne nature; and hurtful & pernicious, which in themselues are profitable and beneficial. So the Son of Syrach saith, that riches lift vp the mind; and Salomon telleth vsus, that the Ecclesiasticus 40. 26. Prou. 28. 11.rich man is still wise in his owne conceit, though a poore man of vnderstanding can trie him, & discerne his folly. To which purpose one saith, That there is nothing so much to be feared in richesAugust. Serm. 712. Tom. 10. as pride, & that we are not to feare riches themselues, but pride which is the disease of riches: for that mind is of great vertue and magnanimitie, which in the abundance of riches is not infected with this disease, & being in an high estate, is not also high minded. He is a rich man truly great, who doth not therefore thinke himselfe great, because he is rich, whereas he who taketh all his worth from his wealth, may be truly said to be full of pride, but empty of goodnes and desert; a boaster outwardly in his words and looks, but inwardly a begger in his mind and hart; swelled and puffed vp with vain glory; but not ful & solide in vertue and true worth. And yet this empty pride swelleth and puffeth vp, as much as any other; and is full of insolencie, though in respect of the ground and cause thereof, it be in truth most base and contemptible. For as the pride arising from the bodie is more base, then the pride which is grounded on the gifts of the soule, so the pride of riches which are no part of the person, is more base then the pride of bodily gifts; because being seated and grounded on those things without a man, which are farre inferiour to the gifts either of mind or body, they who are proud of them plainly shew, that they hauehave nothing within, and in their owne persōs, worth respect; or els they would neuer be proud of those things which are without, seeing a man alwaies groundeth his pride on those things; wherein he thinketh he most excelleth. The which if men would duly consider, they might well leaue this contemptible pride, if not because it is a sin, yet at least for shame, seeing it doth discouer their vanity and worthlesnes: for who would not blush to seeme proud of outward accidents, which may be won and lost, and (as one saith) bought and soldGlemens Alexandr. Poedag. lib. 2. cap. 3 on the market hill? which when we hauehave them, adde nothing to the perfection of our persons, and being taken away, nothing is detracted from our essence, (yea in truth) from our worth: neither is the mind made greater, or more magnanimous by desiring or hauing, but by light valuing and contemning them as worthlesse trifles, in comparison of things desirable and truely excellent. And yet nothing more commonly puffeth men vp with most insolent pride, then riches and abundance; & though like emptie bladders they hauehave nothing but skin, they are made full with these vanities; and swell in conceit, though they are as emptie of any substantiall goodnes, as they were before. An example whereof we hauehave in the Merchants of Tyre, who becauseEzech. 28. 2. 5. by their trading they had increased their riches, their harts were lifted vp, and thinking themselues more then men, they arrogated to themselues the titles of God. But we shall not need to go so far to fetch examples, seeing we hauehave many such in our owne daies, who measuring their worth according to their wealth, most proudly conceit their owne excellencie, and insult ouer al others as worser, who are poorer; though they be vtterly disfurnished of al gifts and good parts both in body and mind, and as far short of them in wisdome & worth, whom they cōtemne, as they are before them in earthly abūdance. Although in truth there is no shew of cause, seeing there is no cōparison betweene the gifts of mind and body, and the gifts of an outward estate. And besides, if there be any excellencie at all in these earthly riches, it is not in keeping & possessing them, but in their bestowing and vse: neither is he in the Church and among ChristiansIlle diues in ecclesia, qui pauperi non sibi diues est, &c. Non enim census diuitem sed animus facit. Ambros. epist. lib. 10. epist. 82. to be accounted rich, who hath much in keeping; but he who findeth much to bestow on charitable vses, and hath plentie for the poore: for it is not so much money, as the mind that maketh rich. Finally, thus worldly pleasures cause pride, as they are the vsuall meanes to make vsus forget God, and to forget our selues, causing vsus like pampred horses to scorne our master; especially if our delights be of such a nature, as that therein we may shew our excellencie, and commend to those who are about vsus the gifts of body or mind, which selfe-louelove maketh vsus beleeue, to be esteemable.
In all which respects these worldly things thus abused, may§. Sect. 5. That worldly things causing pride▪ are also the causes of destruction. Prou. 6. 17. and 16. 5. be truly said, not only, not to do vsus any good, but contrariwise much hurt, seeing they are the means to cast vsus into this hainous sin of pride, which aboue all others God detesteth, as the Scriptures testifie. And as he doth hate the sin, so he purposely opposeth, and setteth himselfe against those who are defiled with it; and because the proud man opposeth against God, robbing him of his glory which is most deare vntounto him; therefore the Lord also opposeth against him, and crosseth him in al his courses. So the Apostle Peter saith, that God resisteth the proud, but giueth grace to the humble. The which opposition and resisting of God who is omnipotent, must needs bring them to ruine and destruction, seeing their policies cannot ouer-reach his infinit wisdome, nor al their strength defend thē from being ouerthrowne by his mightie power; especially seeing his will to bring them to confusion, is ioyned with his abilitie, the Lord neuer more willingly shooting his arrowes of wrath and vengeance, then against the proud person. So the blessed Virgin in her▪ song saith, that God scattereth the proud in the imagination of their Luke. 1. 51. 52.hearts, and doth put downe the mightie from their seats, exalting thē of low degree. And our Sauiour teacheth vsus, that he who exalteth Chap. 18. 14.himself shal be brought low, and he that humbleth himselfe, shal be exalted. As therfore mē lift vp highest those earthen pitchers which they purpose to breake with greatest violence, into most pieces; so the Lord intending to batter and bruise these fraile persons puffed vp with pride, doth lift them vp on high, that he may giuegive them the sorer fall. And howsoeuer the Lord who is chiefe iudge of heauen and earth, is the punisher of all vice and sin, yet because he executeth this vengeance more certainly, and seuerely vponupon proud persons, therefore the Prophet Dauid maketh it one of Gods attributes and titles, whereby he will be knowne to be a punisher of them; O thou who destroyest Psal. 119. 21.the proud, and wicked, which erre from thy commandements, take away from me shame and contempt, because I keepe thy testimonies. And as he beareth an extraordinarie hatred vntounto this sin aboue others, so he inflicteth on it extraordinarie punishments; branding it as an hainous and capitall offence, by imposing on it his greatest plagues. For whereas proud men in their ambitious desires would be equall with God, the Lord pulleth them downe in his fierce wrath, and maketh them lesse then men; for he striketh them commonly with frenzie and madnesse, and thereby depriuing them of the vse of reason, the essentiall forme of man, wherein chiefly his manhood consisteth, and whereby he is distinguished from the brutish creatures, he maketh them equallDan. 4. 27. 28. 30. with beasts, and so exposeth them, how great soeuer they were in former times, to the contempt, derision, and iniuries of the basest and meanest, who before held them in such great respect, that they could not looke vponupon them, or stand in their presence, but with much feare and reuerence. A plaine example whereof we hauehave in Nebuchadnezer, who for his pride was driuen from his palace and regall throne, into the wild woods, and made of a great monarch and ruler of men, a companion with beasts, and farre worse then his basest seruant. And the like we may obserue in many in our owne times, who offending in this sinne, are ouerthrowne with this punishment. For howsoeuer all excessiue pride is not thus punished (for then there would not be enow in their right wits to tend and rule those who are madde) yet a man shall seldome see this punishment following, where excessiue pride hath not gone before. So that one may boldly affirme, that if pride onelyonly bee not plagued with this fearefull iudgement of frenzie and madnesse, yet it is more often thus punished then all other sins besides. The which fierce and sudden vengeance of God, which he taketh on proud persons, the Prophet Malachie expresseth, by comparing Gods wrath burning against them, to a burning furnace, and proud men to stubble. The day of the Lord (saith he) commeth, that shall burne as an Mal. 4. 1.ouen; and all the proud shall be stubble, and the day that commeth shall burne them vp, saith the Lord of hosts, and shall leaue them neither root nor branch. And therefore seeing these worldly things are the common causes of pride, and pride bringeth with it such confusion and destruction, let this serue as an argument to make vsus contemn these harmeful vanities, not immeasurably desiring them when we want them; nor excessiuely esteeming and immoderately louing them when wee hauehave them; and so if we want these things which we neglect, our minds will not be much deiected; or if we hauehave them, they will not bee much exalted and lifted vp; neither can a man be proud of the possession of that which he doth not ouerualue in his iudgement, and vnmeasurably louelove in his affection.
The sixth sin against God, which these worldly things too§. Sect. 6. That worldly things bring with them contempt of God. much esteemed, & immoderately loued plunge vsus into, is either neglect or vtter contempt of God himselfe, his spirituall graces, and heauenly ioyes; for our affections being finite are limited and restrained to their obiects, so that being conuersant and exercised about some, they in the meane time neglect others. And therefore if they cannot with their full vigour and heate affect many things being diuers; how much lesse can they at once louelove God and the world, spirituall graces and earthly vanities, eternall ioyes, and these transitorie trifles, seeing they are opposite and contrary the one to the other? And this our Sauiour Christ teacheth vsus, where as hee saith, that no man Luk. 16. 13.can serue two masters; for either he must hate the one and louelove the other, or else he shall leane to the one, and despise the other; ye cannot serue God and riches. So that there is no halting betweene the Lord, and this worldly Baal, for the seruice of the one, is the contempt of the other, and the louing of the one, is the hating of the other. It is true indeed in reason that the more we abound with these earthly benefits, the more we should louelove, reuerence, and with all diligence and alacritie serue the Lord, they being his bountifull gifts and blessings whereby hee deserueth at our hands his louelove and seruice; howbeit such is the corruption of our hearts, that no sooner are we inriched with these worldly benefits, but wee presently louelove the gifts better then the giuer; and laying herein aside all reason, wee become like beasts, feeding vponupon our prouender, and neglecting our feeder; and the more we are pampered and made fat, the more ready we are to kicke against him. An example whereof we hauehave in the people of Israel, of whom the Lord complaineth, that whereas in respect of the manifold benefits which hee had multiplied vponupon them, they should hauehave serued him in vprightnesse of heart; they contrariwise by his gifts were made more rebellious: But he (saith the Lord) that should hauehave been vpright, when he waxed Deut. 32. …5.fat, spurned with his heele. Thou art fat, thou art grosse, thou art laden with fatnesse. Therefore he forsooke God that made him, and regarded not the strong God of his saluation. The like complaint the Lord maketh by the Prophet Esay; Heare ô heauens, and barken Esa. 1. 2. 3.ô earth, for the Lord hath said, I hauehave nourished and brought vp children, but they hauehave rebelled against me. Yea hee maketh them herein more brutish then the beasts, because the oxe knoweth his owner, and the asse his masters crib; but (saith he) Israel hath not knowne, my people hath not vnderstood.
And as they who set their hearts vponupon these worldly things§. Sect. 7. That worldly things bring contempt of spirituall grace and heauenly glory. doe contemne the Lord himselfe; so also his spirituall graces and heauenly ioyes: for so wholly are their hearts taken vp with the louelove of these vanities, that they hauehave seldome or neuer leisure to thinke of those diuine excellencies; but like the serpents brood, they take all their delight in lying groueling, and in creeping on the earth, hauing neuer so much as a thought of raising themselues towards heauen in any diuine and spirituall meditation. Or though they should thinke of grace and glory with some desire to compasse them, or would lift themselues vp in any spirituall contemplation, yet as birds with great bodies, though they hauehave wings, cannot flie aloft, but when they attempt it, are pulled downe with their owne waight, and onelyonly flutter vponupon the earth; so though they hauehave spirituall soules, vnderstandings, and iudgements as well as others, yet are their harts so oppressed with the waight of worldly cares, and the louelove of earthly things, that no sooner doe they offer to raise them in heauenly meditations, but presently they are pressed downe againe, and (as it were) flutter and ti…e themselues with worldly businesse. But in truth seldome hauehave they so much as any such desire, seeing the world like a thicke cloud, being neere vntounto them, doth ouershadow and hide that bright shining sunne of heauenly glory out of their sight, so as they cannot see it, & not seeing it, neuer desire it, there being no desire and louelove of that which is not knowne. And as a little pearle sticking fast vntounto the eye doth blind the sight, and is sufficient to hide from vsus the whole earth and heauen, which are incomparablie of greater quantitie; so the world and worldly things like a pearle sticking close to the eye of the soule, do make itTantò longius a coelesti contemplatione repellimur, quantò terren…rum actuum solicitudme praegra nam…r. Greg. 1. Reg. cap. 10. so spiritually blind, that it cannot discerne the Lord, infinite in all goodnes, nor the ioyes of heauen, though without all comparison, they are of greater excellencie. To which purpose one saith, that if we desire earthly things, wee are wholly taken vp with the care of them; and so farre are wee beaten backe from heauenly contemplatiō, by how much we are ouerpoysed with the cares of earthly affaires. But say notwithstanding this blindnesse, they might hauehave some glimpse of the shining brightnesse of spirituall grace and heauenly glory, or wanting this, should hauehave it by others described vntounto them, so that some knowledge of these diuine excellencies, might by the passage of the eare, be deriued to their vnderstandings; yet being wholly possessed with the louelove of worldly things, they would little regard such discourses, and accounting these earthly vanities their chiefe treasures, their hearts are so fast fixed vponupon them, that no persuasion will moue them to leaue them, or once to looke after those spirituall and diuine excellencies. For as hee who loueth truely his God, doth not much louelove his gold, because hee esteemeth him his chiefe treasure; and as hee who highly esteemeth heauenly happinesse, doth presently contemne these earthlyQui terrenis inbiat coelestia contēnit. Aug. vanities; so contrariwise they who dote on the idoll of the world, doe not respect the Lord of heauen; and they who ouerualue earthly trash, doe contemne, and set light by those heauenly and eternall treasures. And this our Sauiour plainely teacheth vsus in the parable of the guests inuited to the mariage supper; for they who were best disposed framed excuses, one that he had bought a farme, and must needs goe out and see it; another that he had bought fiue yoke of oxen, and must goe to proue them, and another that he had maried a wife, and thereforeLuk. 14. 18. 19. could not come; all which though they pretended faire excuses, as though their desire had been to come, if their businesses had not been so vrgent, yet the true cause was, as our Sauiour telleth vsus, because doting vponupon their earthly affaires, theyMat. 22. 5. were so wholly taken vp of them, that they made light of these heauenly offers, and went their waies. And those who were worse affected, & caried with greater violence in their louelove towards worldly vanities, tooke it so ill, that the messengers ofvers. 6. the great king, should presume to dissuade them from the louelove of their chiefe iewels, and most esteemed treasures, that they laid violent hands vponupon them, sharpely intreated them, and cruelly murthered them. Thus those who set their hearts vponupon worldly honours, neuer thinke of eternall glory, but spend all their thoughts and labour in plotting the meanes whereby they may aspire to earthly preferments; and if any shall perswade them to leaue these courses, and contemning the vaine glory of the world seeke after heauenly honour which shall be eternall; and to glorifie God by their holy liues, and humble cariage, that he may glorifie them in his heauenly kingdome; they will plainely shew their neglect and contempt of these euerlasting honours, by despising, if not deriding these christian admonitions and persuasions. So hee who too much esteemeth, and immoderately loueth earthly riches, doth neglect and contemne the Lord, and the vnualuable riches of his spirituall graces and heauenly treasures; being ready with Iudas to sell thisMat. 26. 15. Sauiour for a little money, and with Demas to forsake all communionPsal. 10. 3. with the saints, to imbrace the world. So the Psalmist saith, that the couetous man blesseth himselfe in his riches, and contemneth the Lord. And as he contemneth God, so also his spirituallVbi diuitiae clarae habentur ibi omnia bona vilia sunt, fides, prebitas, pudor, padicitia. Salust. de repub. ordin. lib. 2. gifts and heauenly glory; for as the heathen man could teach vsus, where riches are highly valued, there all good things, as faith, honesty, modesty, shamefastnesse, are contemptiblie cheape, and basely esteemed; and consequently they are sought when as these are neglected, and the rather because they are more easily compassed, and these with greater difficulty▪ For whereas vntounto vertue there is but one way, and that hard to bee found, and painfull in trauelling; men find many waies to get money, vsing all meanes both good and euill, that they may hereby obtaine their desire. So another saith, that they whoChrysost. in Mat. 6. Homil. …1. set their affections vponupon earthly treasures, and hauehave their hearts tied to the world with this golden chaine, they can neuer so much as thinke of the riches of Gods kingdome, their minds are so taken vp with thinking on their money, vsurie, gaine, bargaining, and such other businesses. And if any man shall persuade them to alter their couetous courses, and to lay vp their treasures, not in earth, but in heauen, because wee cannot hauehave a treasurie in both places, nor serue God if we serue mammon;Luk. 16. 14. they are ready to laugh them to frome, as the Pharifies did our Sauiour Christ; and euen to persecute them to the death, if they too earnestly insist in this argument. The like also might bee said of worldly pleasures, which being ouerualued, and too much affected, make men in comparison of them, to neglect the ioy in the holy Ghost▪ yea the ioyes of heauen, and those surpassing pleasures which are at Gods right hand for euermore. And as the hog feeding vponupon the mast and swill which he naturally loueth, and wallowing himselfe in the filthie mire, will not exchange his grosse feed, for the daintiest meats, not his lothsome lodging for a bed of downe: so they being wedded to these sensuall and carnall delights, which are base and brutish, are ready in comparison of them to set light by, and contemne the spirituall ioyes of a christian, and the eternall ioyes of heauen, as though they were not worth the seeking and desiring. And therefore seeing the louelove of God and these heauenly excellencies, and the louelove of the world, and worldly vanities will not stand together, but hee who in his heart and affection imbraceth the one, doth presently neglect and contemne the other, let this also serue as an effectual reason to wean our hearts from these earthly trifles, seeing if we giuegive them entertainment, and vouchsafe them too high a seat in the temple of our hearts, they will instantly thrust out the louelove of the Lord, and his inualuable benefits; and by our neglect and contempt make vsus to lose those incomparable treasures, for this earthly trash, and worthlesse trifles.
Lastly, the world & worldly vanities, …ing too highly esteemed§. Sect. 8. That worldly things immoderately loued make men slothfull in the duties of Gods seruice. and excessiuely loued, doe make vsus slacke and slothfull in the duties of Gods seruice, and in vsing the meanes which hee hath ordained to attaine vntounto the present possession of his spirituall graces, and the assurance of his heauenly ioyes. And this sinne is a necessarie fruit and effect of the former; for when we neglect the Lord, and contemne his spirituall and heauenly benefits, then are wee also carelesse and negligent in vsing the meanes whereby we may obtaine those things which we so little esteeme and desire. And as those who hauehave drunke poysons doe presently wax stiffe and benummed, and soone after are seazed vponupon by death, whereby they are made impotent and vtterly vnable to performe any humane action: so they who hauehave drunke of that benumming poyson of cold contempt, despising God and his rich graces, spirituall, and eternall, are made first sluggish, and soone after impotent, and dead to all good duties. Neither is this rare and vnusual to see those vponupon whom the world fawneth, and who abound with earthly prosperity, to be thus slacke and negligent in the seruice of God, and in vsing the meanes of their owne saluation; but so common and almost vniuersall, that seldome shall one find a man in great prosperity, who also is indued with great piety; seldome shall one seeEt rarae sumant soelicibus ara. any burning in zeale, and deuout and earnest in religious duties, who hath the world at will, and hath plentie and abundance of all earthly blessings. It is true indeed, that in reason these temporarie benefits, should as the Lords wages, incourage vsus to doe his worke; and hauing a tast of his bountie, of which wee shall drinke our fill in the life to come, wee should with more alacritie and cheerefulnesse performe diligent seruice to so liberall a master: But contrariwise through our corruption and vnthankfulnesse it commeth to passe, that wee are rather hindered then furthered in all good duties by worldly abundance; and like gluttons and drunkards hauing store and plentie of these good blessings, wee feeding on them with a greedie appetite do surfet, and drinking of these full cups with vnsatiable thirst, wee are made drunken with excesse; and so thereby our heads are intoxicated, our minds besotted, and our bodies enfeebled and disabled, so as wee become slothful and impotent to performe any good dutie of the seruice of God; whereas by their moderate vse, we might hauehave been made more strong and cheerful for these holy actions, and religious exercises. And thus this worldly prosperity and earthly abundance draweth men frō performing vntounto God▪ ye duties of his worship and seruice, and from vsing the means of their own saluation; either as it vtterly hindreth them from performing these Christian duties, which is the case of prophane worldlings, who doting vponupon these earthly vanities, are so wholly taken vp in busines and imploiments about either the getting, keeping, or disposing them, that they can find no leisure at all, either to vse in their owne families the exercises of prayer, reading, meditation; or to come vntounto the congregation, to heare▪ the word, receiue the sacraments, or to cal publickly vponupon the holy name of God: or els if they formally performe these duties, it hindreth them, as it doth distract their minds in prayer, and hearing the word, and carrie away their hearts, so as they doe not attend at all to those holy exercises which they hauehave in hand; or else carelessely, lumpishly, wearily, and without all life and feeling; which is the case of temporizers, and formall worldlings, who for some carnall respects make an outward profession of religion. And not onelyonly they, but euen Gods dearest children are thus ouertaken, through the immoderate louelove of these vanities; so as they sometimes neglect these holy duties of Gods seruice, and meanes of their owne saluation, and sometimes performe them with much distraction, dulnes, and wearinesse, as appeareth in the example of Martha, who being cumbred with worldly businesse, neglectedLuke 10. 41: 42. to hearken vntounto our Sauiour Christ. To which purpose one saith, that worldly pleasures and abundance, do make vsus to neglect al good duties of piety towards God; and contrariwise, afflictions do make vsus holy, and most deuout in the exercises of religion. Which if any would clearely see, let him enter into the house of those who marrie, and into the house of mourners, intoChrysost. hom. ad pop. …2. tom. 4. the prisons and theaters, banquetting houses, and hospitals of the sicke▪ and obserue the great difference betweene their seueuerall carriages; what vanitie, lightnesse, irreligion, prophanenesse, swearing and ribaldrie, he shall see, and heare in the one; and what prayer, deuotion, contempt of the world, holy conferences, and other religious exercises, he shall behold in the other. But as this confluence and abundance of worldly benefits doe commonly make vsus vnfit to doe seruice vntounto God, and to performe religious and Christian duties; so especially and aboue all, they hinder Christian apologie, and profession of Gods truth, in the time of danger and persecution, and discourage men from suffering martyrdome for the restimonie of Iesus Christ, and for his glorious Gospell. For louing these worldly vanities, as well as they louelove their liues; when the day of triall commeth, they hauehave a double conflict, as much fearing the losse of their highly valued trifles, as the vgly image of a torturing death. And this was one reason why our Sauiour Christ for the preaching and planting of the Gospell, made not choice of honourable persons, or of those who abounded in wealth, and wallowed in worldly pleasures, because such, in regard of their fearefulnes, to lose their earthly louelove and delight; were altogether vnfit to expose themselues to dangers, & to beare the brunt of persecution; but of poore and contemptible fishermen;Mat. 10. 9. 10. whō also he inhibited the possession of much gold, siluer, apparel, and the riches of the world, because they should be no clogs or hinderances vntounto them in their confession of him, and his truth, and in suffering for his names sake. And so accordinglie we see, that these men, who had little to lose besides their own liues, were bold and couragious, euen to the death; whereas others, who notwithstanding loued Christ, and beleeued his truth, inioying the prosperitie of the world, were thereby made cowardly and fearefull to indanger their great estates, by making an open profession of their faith in Iesus Christ. An example whereof we hauehave in Nicodemus, a Ruler of the Iewes; whoIohn 3. …. beleeuing in Christ, durst not publickly be knowne of it; and therefore secretly stealeth vntounto him by night. And so it is said, that many of the chiefe Rulers beleeued in him, but because of the Iohn 12. ….Pharises, they durst not confesse him, lest▪ they should be cast out of the Synagogue.
But how cold and slothfull, the world immoderately loued,§. Sect. 9. That honours, riches and pleasures, make men▪ slacke and negligent in Gods▪ seruice. doth make vsus in the seruice of God, and in the performance of Christian duties, it may further appeare in the speciall instances of honours, riches and carnall pleasures. For those who are in honourable place, and much stand vponupon, and esteeme their dignitie and aduancement, are therby made exceedingly prophane and negligent, or cold and superficiall in religious exercises. For how many are there, who thinking it a great disparagement to their honourable condition, if they should come into the common assemblies, and ioyne with the vulgar people in the seruice of God, doe vtterly neglect the publick ministerie of the word, prayer, and such religious exercises, which are to be performed in the congregation, contenting themselues with their home deuotions, and with the ministerie of their owne chaplaines; who for the most part dare not touch their sleeping consciences, for feare of awaking the sleeping lion, nor come neere the quick for feare of losing their fauour, and withall their owne peferment. Wherein they hauehave but a poore priuiledge, being like vntounto the sicke patient, whose bodie abounding with grosse humors, hath no potion fit to purge them administred by his skilfull Physitian, for feare of distasting his pallet, but is suffered to eate and drinke what best pleaseth him, though it hindreth his recouerie, and increaseth his diseases. Or like vntounto those who are full of deepe wounds, and festred sores, whom the surgeon dare not touch for feare of putting them to paine, nor app…ie fit salues for the effecting of the cure, for feare of incurring their displeasures, but either letteth them alone to rot and perish for want of helpe, or applieth healing and gentle plaisters, which may skinne the sores, but leaue the core and corruption festring in the bottome. But such should remember, that when the Lord ordained congregations, and places of common assemblies, hee appointed not a temple for the common people, and a chamber or chapell for the nobilitie; but noble and base, yea King and subiect, were commanded to meet together, because by a mutuall consent, and holy example, they might incourage one another, and performe the seruice of God with more alacritie. For howsoeuer there are diuers degrees amongst men in ciuill gouernement, yet in respect of God, and in the duties of his worship, they are all alike the seruants of God, brethren and sons of the same Father, fellow members of the same bodie, and of the same communiō of saints, of which, Christ Iesus is the head and King. From which common order, though Princes may in these daies be exempted, in regard that we are not strictly tied to the temple but may in all places offer vp pure hands vntounto God; and because of their great families sufficient in themselues to make a sufficient congregation; and especially because the sinfulnes of the times is such, and mens minds so poisoned with treacherie, and blood▪ thirstie crueltie, that Kings and Princes cannot with safetie to their persons and states, come into common assemblies; in which respects, necessitie and charitie may well dispence with cicumstances and ceremonies: yet I can see no reason, why Nobilitie should pleade this priuiledge of exemption, or for state seuer themselues from the publicke congregation, and assemblies of Gods Saints, especially, seeing it is vntounto themselues so hurtfull and pernicious. Again, these worldly honours immoderately loued and esteemed, do puffe men vp with pride, the which hindreth them from profiting by the ministery of the word, though they should heare it; and that both as it mo…ueth them to skorne the simplicitie of the Gospell, and the foolishnesse of preaching, as the Apostle speaking in their language1. Cor. 1. 21. calleth it, and to contemne the ministerie of the word; though neuer so powerfull, if it be not sauced with worldly wisdome, humane eloquence, and pleasing conceits of wit, to refresh and stirre vp their cloied appetites▪ and also as it causeth them proudly to pull backe their necks from the yoke of subiection, and holy obedience; refusing to be ruled by the scepter of Gods word, and putting back all admonitions and reproofes, as though it would not stand with their honors to humble themselues before God, or to stoope vntounto his rebukes. An example whereof we hauehave in Diotrephes, who would not receiue the Apostle Iohn, nor his doctrin, because being puffed vp with pride,Ioh. Epist. 3. verse 9. he loued his owne preheminence. In regard whereof it is truly said, that the smoke of honour and vaine glory, doth smother and choake the flame of pietie; both as it blindeth mens eies, so as they cannot find the way to the publicke assembles; and as it hindreth them from performing the duties of Gods seruice with fruit and profit. The like also may be said of riches, whichArdua res est opibus non tradere…res… & cum Cros…s vi…eris, esse N…mam. Martial▪ Epigra…▪ lib. 11. Matth. 13. …. commonly hinder those who set their hearts vponupon them, from performing either priuate or publick seruice vntounto God, wholly taking men vp in businesses & imploiments, so as they ha…e no leisure to exercise themselues▪ in these religious duties: or as they distract and interrupt them, when they present themselues before God to heare his word, or to cal vponupon his name; in which respect, our Sauiour compareth thē to thornes, which choak the feed of the word, & make i… fruitles. And thus also pleasures immoderately loued, work the same effects, causing men to spend that time in carnal delights, which is allotted to Gods worship and seruice; & euen on the Lords Sabbaths to forsake the communion of Saints, and the publike exercises of religion, thatHosea 7. 7. they may follow their recreations, sports and pastimes: or if they get leaue of these tyrannous masters to ioyne with the faithfull, after a formall manner to serue God, yet it is onelyonly with their bodies; for as for their minds they run a whoring after their delights, either thinking of those which they lately enioyed; or else of some new pleasures which they purpose to enioy in the time to come. And therefore seeing these worldly vanities hinder vsus from the performance of Gods seruice, if they bee immoderately loued and esteemed; let this serue as another effectuall reason to disswade vsus from setting our hearts vponupon them, seeing they disable vsus for those maine and chiefe duties, for which we came into the world, and making vsus vnfit to glorifie God in his faithfull seruice, which was the chiefe end of our creation, they cause vsus to spend our liues in vaine, in the fruitlesse seruice of Satan and the world; and so making vsus to neglect our seruice and dutie to our great Lord and master, they also depriue vsus of that wages which of his free grace hee hath promised as the reward of our labours, euen our heauenly inheritance, and the eternall crowne of glorie and saluation.