The Christian Warfare Part 2, Book 2 · Chapter 30

The Christian Warfare Part 2 · Book 2 · Chapter 30

p. 661CHAP. XXX.

Of the great hurt which worldly things bring to their owners, when they set their hearts vponupon them, and first by weaning their hearts from God, and making them idolaters.

HAving shewed in the former part of this booke, that§. Sect. 1. That worldly things are hurtfull to those who immoderately louelove them. though we much esteeme, set our hearts vponupon, & seek these worldly things, yet we cannot by all our louelove and labour, be assured that they will bring vntounto vsus any good: It now followeth, that according to my order propounded, I also proue that they bring vntounto vsus much euill; not in themselues, and in their owne nature; for so (as I hauehave shewed) they are good, and the blessings of God: but through our corruption, whereby we are most proue to abuse them vntounto euill. Neither vntounto all men (for vntounto Gods childrē, who hauehave a right vse of them, they are both good, and also instruments and furtherances of wel doing) but vntounto carnall worldlings, who ouerualue, and set their hearts vponupon them, seeking them with greater labour and louelove, then either Gods spirituall graces, or heauenly ioyes: whereby they turne these blessings of God into curses, and his gratious benefits, into cumbersome burthens, and pernicious euils; as being vntounto them the causes & occasions of much sin and wickednes: for as God by his infinit goodnes, doth bring good out of euill; so contrariwise Satan, and our corrupt nature, being opposite p. 662vntounto him, are readie through their sinfull abuse, to bring euill out of good, and to make those things which in their own nature are helpes and furtherances to all holy duties, and to the aduancing of Gods glory and our saluation; to become prouocations vntounto sin, and the meanes of Gods dishonor, and our destruction. That therfore I may not be mistaken in the following discourse, I would preadmonish the Reader once for all, that whereas I shew the manifold mischiefes which accompanie the f…uition of these worldly things, it is not my meaning to derogate any whit from these blessings of God, or to ascribe these euils vntounto them, in their owne nature; or finally to proue that they are absolutely vnlawfull in their vse and possession vntounto all men indefinitly; but only to shew that they degenerate frō their owne nature, and become the occasions of all the ensuing euils to carnal worldlings alone, when as they esteeme, louelove, and seek them, more then the rich treasures of spiritual grace, and eternal glory And of these I may truly say with the Prophet, that they do not only trust in vanity, setting their hearts & affections vponuponEsay 59. 4. 5.Isa 59:4Isa 59:5 things which are of no worth, but also that in thus doing, they conceiue mischiefe, and bring forth iniquitie. In the former respect he compareth the painfull indeauours of carnall worldlings to the weauing of the spiders web, which is a worke of great paines, and small profit; for as he saith, their webs shall be no garment, neither shal they couer themselues with their labours; and in the latter, to the hatching of the Cockatrices egs; which is no lesse painfull, then full of danger: for as the brooding hen sitteth close vponupon these serpents egs, and depriueth her selfe willingly not only of libertie, but also of food, that she may bring forth her yong; and after all this labour doth hatch a pernicious brood, who begin their mischiefe with the destruction of her, which hath taken al this paines in bringing them forth: so worldlings are very laborious in hatching their desires, and in bringing forth the brood of worldly vanities, depriuing themselues of their liked liberty, yea euen of necessaries for backe and belly; and when al is done (not by reason of any poison in the things themselues, but only that which they communicate vntounto them, whilest they houer ouer them with their greedie desires) they become vntounto them deadly stinging ferpents, as being occasions and motiues vntounto sin, which will wound them to death, & bring them to eternall p. 663destruction of body and soule. For as meate it selfe being moderately vsed becommeth wholesome nourishment, whereby the body is refreshed, and the life preserued; but if it bee eaten with a greedie appetite, and in excessiue measure, it oppresseth the stomacke, and becommeth the mother and nurse of all diseases: so if we seeke these things with moderate louelove, and in temperate measure, they will refresh and comfort our hearts and soules, so as they will be more cheerefull and strong in performing the duties and workes of godlinesse; whereas if with a greedie desire we hunger after them, and not contenting our selues with sufficiencie, labour after superfluitie, our soules will be surcharged with a spirituall surfet, and the diseases of sinne which bring with them eternall death, will abound in vsus to our destruction.

Thus howsoeuer honors and earthly preferments are (as before§. Sect. 2. That worldly honours bring muh hurt to those who dote vponupon them. I hauehave shewed) good and lawfull, profitable and to bee esteemed with due respect, yet if they be excessiuely ouerualued aboue their worth, and preferred in our iudgement & affection before spirituall graces and heauenly glory; they presently become not onelyonly vaine and vnprofitable to them that thus hauehave them, but also hurtfull and pernicious. Because ouerprizing them in their iudgement, and ouer sondly doting on them in their affection, and in both preferring them before those spirituall and heauenly excellencies; they will be accordingly ready at all times, to hazard the losse, yea to make a voluntarie forfeiture of those things, which in truth are infinitely better, so they may either gaine or retaine these worldly trifles, which in their deluded iudgement, and corrupted affection, they imagine to be of greater worth. For who seeth not that ambitious men immoderately louing, and excessiuely prizing honours, and the glory of the world, are ready to run headlong into all maner of sinne, and by sinning, to hazard the losse of grace and glory, all opinion of vertue, and hope of happinesse, either for the compassing or maintaining of their reputation and preferment? For thus they are ready to raise themselues by others ruines; to honour themselues by dishonouring God; to aspire vntounto preferments, by machiauellian policies; to play the hypocrites in making a semblance and shew of those vertues and good parts which were neuer in them, and a thousand p. 664such like wicked courses, whereby when they hauehave attained vntounto their desired honours; they are now ready to repeate their lesson againe and againe, and to renue, yea adde vntounto their former wickednesse, as oft as occasion is offered, toBasil. Constit. monast. cap. 11. maintaine their reputation, and preserue their honour from impeachment. In regard whereof one exhorteth vsus to flee vaine glory and ambition, as being a sweete robber of spirituall riches, a pleasant enemie of our soules, the moth of vertue, a flattering spoiler of all our goods, a couerer and colourerVana gloria leuiter volat, leuiter penetrat, sed▪ non le…e infligit vulnus: Citò interficit. Bernard. in Psal. qui habitat. Serm. 6. of deceitfull poyson, vnderunder the shew and tast of the sweetest honie, reaching out to the minds of men, these empoysoning cups of sinne, whereof if they drinke they eternally perish. To which purpose another saith, that vaine glory flieth lightly about as being vaine, and of no waight, and lightly and easily pierceth into mens hearts; and yet it inflicteth no light wound, but suddenly killeth, and destroyeth at vnawares.

Thus also riches are hurtfull and pernicious to those who ouerualue§. Sect. 3. That riches hurt those who immoderately desire them, by drawing them into all sinne. their true worth in their iudgements, and setting their hearts vponupon them, do with all greedines desire and seeke them, more then Gods spirituall graces and heauenly glory▪ seeing vntounto such they are not onelyonly the causes and occasions, but also the instruments and meanes of all sinne and wickednesse. For they who set their hearts vponupon this earthly mammon, are ready (to obtaine their louelove) with Iudas and Demas to sell all their part in Christ and his saluation, to make shipwracke of a good conscience, and of all spirituall graces, to forgoe their right in our heauenly inheritance in Gods kingdome, and to expose their bodies and soules to temporall and eternall punishments, by vsing all sinfull and wicked meanes to get, keepe, or increase their wealth. In respect whereof the Prophet Dauid maketh couetousnes, and obedience vntounto Gods law flat opposites, which will by no meanes be reconciled and stand together: Incline my Psal. 119. 36.Ps 119:36heart (saith he) vntounto thy testimonies, and not to couetousnesse. And the Apostle Paul doubteth not to affirme, that the immoderate desire of money is the roote of all euill; because if men hauehave it not,1. Tim. 6. 10. Multum est non corrumpi diuitiarum contubernio. Sene. epist. 20.1 Tim 6:10 they are ready to vse all vnlawfull meanes to get it; if they hauehave it, they vse the like wicked meanes to keepe it. So that (as one saith) it is a matter of great difficultie to hauehave riches dwelling with vsus, and not to be corrupted with their acquaintance p. 665and neighbourhood. The which as it is true of all wealth immoderately loued, so especially when in respect of quantitie it is growne to abundance and superfluitie; for as the ship when it is is ouerloded cannot be kept from sinking in the least tempest, by all the care and cunning of the skilfull pilot, vnlesse it be vnburthened of some part of it lading; so when our minds are surcharged with these worldly superfluities, it is almost impossible with al our care and vigilance to keepe our soules from sinking into the gulph of sinne, vnlesse we vnburthen our selues of this abundance, by bestowing our superfluities on charitable vses, and in the relieuing of our poore brethren. In regard wherof one truely saith, that hee who addeth to the wealth of a couetous man, giueth wine to him who is sicke of a burning feuer, honie to a cholericke man, banquetting dishes to a sickePlutarch. and surfetted stomacke; which though they may please the tast, yet they increase the disease, and hurt in stead of helping. For they who abound in riches doe commonly keepe them like the vnprofitable seruants talent, doing no good with them to themselues or others; or else imploy them in such sinfull seruices, that they were better to hauehave lien hid still, then to become the instruments of wickednesse, and furtherances vntounto sin. As for example, when they are abused to surfetting and drunkennesse, and spent vponupon harlots and parasites, in gaming and reuelling, in excessiue brauerie, or in furthering reuenge, oppression and cruelty: for then they become the harbingers of hell, and like pioners, smooth and lay open the way which leadeth to destruction. In respect of which sinfull abuses, the Wise man saith, that hee had obserued, riches reseruedEccles. 5. 12.Eccl 5:12 to the owners thereof for their euill: and the sonne of Syrach affirmeth, that many are destroyed by reason of gold, and Ecclesiasticu… 31. 6.hauehave found their destruction before them. And in regard of this harmefulnesse of abused riches, they are by one compared vntounto thornes, as our Sauiour Christ also himselfe likeneth them: for as thornes are barren of fruits, so they of good workes; as they pricke the hands that touch them, so these the hearts that are set vponupon them; as they are easily caught with the fire, and are hated of the husbandman, so these being hated of God, are easily consumed with the fire of his displeasure; and finally,Chrysost. in Ioan. homil. 23. as in them harmeful beasts, vipers, and scorpions do hide themselues, p. 666that they may doe a mischiefe at vnawares; so in these lurke many sinnes and corruptions which daily wound and sting the soule to death eternall. So elsewhere he asketh what happines there is in the possession of riches? vnlesse (saith he) weChrysost. in 1. Cor. homil. 35. account them happie which keepe wild and sauage beasts, who dare not come neer them, nor cannot touch them without feare and trembling: for so couetous men keeping riches, receiue from them, as from cruell beasts, many hundred wounds in their soules and consciences; although in a diuers maner: for wild beasts doe hurt when they are brought abrode; but these when they are kept within, kill their keeper, and become harmlesse when they are set at liberty. VponUpon which manifold harmes happening through the abuse of riches, another groundeth an affectuall dissuasion from louing or seeking them ouermuch. How long (saith he) will you spend your liues in getting gold, which is nothing else but a snare of soules, the hooke of death, and baite of sinne? How long will ye greedily gape after riches, the vsuall causes of warre and discord? for for their sakes kinsfolkes neuer thinke what nature requireth; brethren behold one another with froward and crabbed countenances, andBasil. orat. 14. de diuitijs & paupertate. thirst after one anothers blood; for their sake the woods harbour theeues, and cities sycophants and slandererers: who but they are the parents and patrons of lying, and the inuenters and framers of false accusations? what other author is there of periurie and trecherie? and yet they were giuen vsus of God, for helpes to preserue life, and not as causes, occasions, and meanes to helpe vsus forward in the course of wickednesse.

Finally, those who esteeme voluptuous pleasures aboue their§. Sect. 4. That voluptuous pleasures hurt th…se who affect them, by being occasions of sin, and in themselues sinfull. worth, and set their hearts vponupon these vanities, shall in the end find them, not onelyonly vnprofitable, but also hurtfull and pernicious, as being the causes both of sinne and punishment. For hee who setteth his mind vponupon these worldly delights, is ready to runne any wicked course for the getting or continuing of them; and to hazard the losse of the ioyes of heauen, for the obtaining or keeping of his pleasures on earth. Neither are these pleasures vntounto them causes onelyonly of sinne, but are also themselues turned into sinne, when as they vse them in excesse, or without moderation; for seeing their goodnesse wholly consisteth in their iust measure, therefore when this measure is exceeded, p. 667they lose all their goodnes, and become euill and wicked; to say nothing of them which are sinful, not only in respect of their quantitie and excesse, but also in their owne nature and qualitie. And as they vsually are the causes and occasions of sin, so also of punishment; for because voluptuous men abuse GodsAmos 8. 10.Amos 8:10 grace vntounto wantonnesse, therefore in his iust iudgement, he turneth their feasts into mourning, and their songs into lamentation, as the Prophet speaketh; and as the Wise man affirmeth, euen in laughing, their heart is sorrowfull, and the end of Prou. 14. 1….Prov 14:1their mirth is heauinesse. Neither in truth doe they onelyonly cause after-punishments in the world to come; but also bring with them grieuous punishments euen in this life, as being exceedingly pernicious both to bodie and soule. For who seeth not that these immoderate pleasures, being loued and imbraced; as surfetting and drunkennesse, chambring and wantonnes, venery and filthines, do both deforme the body, and bring it to a monstrous shape, making the eies red, the cheeks puft vp, or vntimely wrinkled, the teeth rotten, the breath stinking, and the belly swollen; and also do weaken the strength and impaire the health; loosening the sinewes, making the ioints and limbs lame, and filling eueryevery seuerall part with grieuous diseases? In which respect they are fitly compared to sweet poisons, which are pleasant in the swallowing downe, but soone after they no lesse torment, then they did before delight, either bringing immature death, or grieuous inward diseases, & outward sores: for so howsoeuer these pleasures do delight whilest they are in tasting, yet sometime they kill outright, and sometimes bring tedious sicknesses, which tormēt to death, with grieuous tortures. And yet these euils are small which they bring vponupon the bodie,In voluptatis regno virtus non potest consistere. Cicer. de Senect. in comparison of those which they bring vponupon the soule; for where they are entertained, they spoile the soule of all vertues and graces (neither wil, as one faith, vertue long continue in the kingdome of pleasure) and fill it full of all wickednes; for as an anciēt affirmeth, luxuriousnes hath no end, nor obserueth discipline, but is the seminary and fountaine of al vices. Neither do I contradict the Apostle, who saith that couetousnes is the root ofAmbros. lib. de Helia. & ieiu…▪ cap. 19. all euill, because luxuriousnes is the mother of couetousnes; for when a man with riot hath exhausted his owne estate, he greedily desireth to seaze vponupon other mens: to which purpose elsewhere p. 668he saith, that gluttonie beginneth first with necessitie,Ambros. in Psal. Dauid. praefat. Oculos delectat, aures demulcet, sed mentem inquinat. Ambros. de Cain. & Abel. lib. cap. 5. Apocal. 9. 7. 8.Rev 9:7Rev 9:8 and exceeding measure becommeth pleasure, and proceeding from that which is lawfull, to that which is vnlawfull, it bringeth forth foolish mirth, filthie scurrilitie, much babling, heauines of the senses, & dulnes of vnderstanding, &c. and so whilest it delighteth the eyes, and tickleth the eares, it inflicteth deepe wounds into the very soule. In respect of which manifold euils which they bring, both vntounto body and foule, they are fitly compared to the locusts in the Reuelation, which hauehave the beautiful faces of men, the haire of women, and on their heads crownes of gold; but withall they hauehave the teeth of lions readie to deuour, and teare all in pieces; or vntounto snakes, which whilest with their beautiful colours they delight the eie, they are readie with their stings to conuey mortall poison to the heart. The consideration wherof should moue vsus with al carefulnes to take heed of these bewitching cups; for though these pleasant drinkes be sweet in taste, yet shal we find them deadly poisons in operation; though they delight for the present, they will torment vsus hereafter: yea and that which is worst of all, the pleasure and punishment shallDelectatio occidit, & praeterijt; vulnerauit, & transiuit; miserum fecit, & abijt; in foelicem reddidit, & reliquit. August. serm. 7. tom. 10. Sper…e voluptates; nocet empta dolore voluptas. Horat. lib. 1. epist. epist. 12. not be of alike continuance; for that is but momentany, but this eternall; & as one saith, pleasure killeth & vanisheth, woundeth and presently flieth, maketh men wretched & departeth, bringeth them into miserie, and so leaueth them. Let vsus therfore take heed, that we do not put this serpent into our bosome, that we be not inticed with y^e hony, to drink the poison; that we be not allured by the pleasing notes of these sweet singing Syrens, to plunge body & soule into eternall destruction. And finally, that we do not purchase these short delights, with the losse of our eternall ioyes, or the ouer high price of tedious repentance, or euerlasting sorrow. It is now the time of our pilgrimage, & therfore vnfit to be spent in pleasures; we are now in our warfare, and therefore we must not be carpet Knights, pampring our selues with carnall delights, whereby we arme our enemies, and make our selues sluggish and vnfit to fight; for if earthly Kings thinke the campe vnfit for reuels, and liue in time of warfare frugally and painfully, making themselues an example vntounto others, to draw them on to the practise of their strait discipline, and all for the getting or keeping of a worldly Monarchie; why should we, who are in the Christian warfare, and continually assaulted p. 669with most puissant enemies, the diuel, world, & our own flesh, thinke this a fit time to spend in surfetting and drunkennesse, reuelling and riot, excesse and wantonnes, seeing we fight not for a corruptible crowne, or earthly kingdome, but for oneHieronym. ad Laetam, tom. 1. which is heauenly and eternal? Now if we would flie these carnall pleasures, we must take heed that we do neuer embrace them, for if they catch hold of vsus they will hardly leaue vsus; we must if it be possible be vtterly ignorant of them, and not so much as know them, that we may not couet them; for howsoeuer it may be thought a point of more Christian valour to contemne pleasures, when they allure vsus with all their baits; yet it is more secure continencie, and a more safe victorie, if we do not so much as take notice of them. If we will not hauehave them defileAugust. ad Paulinum. Epist. 34. Tom. 2. vsus, let them not touch vsus; if we will not suffer them to allure vsus, let vsus not admit of their acquaintance, nor hearken to their charmes. Finally, if we would easily part with them, let vsus not by custome incorporate them and turne them into our nature; for as an ancient saith, It is one thing not to incorporate those things which are wanting, and another thing to pul them asunder after they are incorporated; for those, like meats, are easily refused; but these, like members, are not cut off without exquisit torments, and intolerable paine.

And thus hauehave I generally shewed, that these worldly things§. Sect. 5. That worldly things withdraw our hearts from God. are very hurtful and pernicious to those who ouerualue them in their iudgements, and dote vponupon them in their affections, preferring them before Gods spirituall graces, and heauenly ioyes. Now for the better vnderstanding of this point, let vsus a little more insist vponupon it, setting downe more specially the manifold euils which these worldly things thus immoderatly loued produce and bring forth; al which may serue as so many effectuall reasons to disswade vsus from this excessiue louelove of the world and worldly things, seeing it is the mother of such a monstrous brood. And for orders sake I wil refer al these euils, either vntounto those sinnes which hereby we commit directly against God, or those euils and mischiefes which through this immoderat louelove are caused, both to our neighbours, and our selues. First therefore these worldly things ouer-prised, and excessiuely loued, do make vsus to neglect al dutie towards God, and to dishonor him diuers waies with many grieuous sins. For whereas we should p. 670cleaue vntounto the Lord with all our hearts, louing, trusting, & hoping in him, wholly and solely, as being our chiefe goodnes, our omnipotent Creator, our al-sufficient preseruer, and most gratious Father in Iesus Christ; this excessiue estimation and louelove of the world and worldly things, doth weane our hearts and affections from God, and fixeth them vponupon these vanities: for as our Sauiour hath taught vsus, that which we esteeme our chiefe treasure, on that our hearts will be fixed & seated. It is true thatMatth. 6. 21.Matt 6:21 carnall worldlings would faine reconcile these two together, the louelove of the world, and the louelove of God, diuiding their harts betweene them, howsoeuer it be in very vnequal portions, seeing for eueryevery dram of louelove which they afford vntounto God, they most willingly yeeld to the world a pound. But hereby they discouer themselues to be but meere hypocrites, which make shew of that which is not in them in truth; and those doubleIames 4. 8. Hosea 10. 2. Psalme 12. 2.Jas 4:8Hos 10:2Ps 12:2 minded and double harted men, of which the Scriptures speak, who hauing, as the Psalmist saith, an heart and a heart, one for God, and another for the world, one for the seruice of their Creator, and another for the Tempter, are odious and abominable vntounto God: for as it is monstrous in the sight of men, to behold one looking with one eye vp to heauen, and with the other eye downe vponupon the earth; so is it no lesse monstrous in Gods sight, to see the heart diuided, one part seruing him, and another the world and the Prince thereof. But let such know that the louelove of God, and the louelove of the world are not only diuers, but flat contraries the one to the other, which cannot possiblie in any great degree, continue together in the same subiect; but as the louelove of God increaseth, the louelove of the world abateth;Cui dulcescit Christus, amarescit mundus. and as the louelove of the world getteth strength, the louelove of God is weakened and diminished: and as the same piece of wax will not receiue at once, two prints of diuers seales; but theInter spinas amorum secular…um, supernae charitatis messis germinare. non potest. Gregor. Moral. lib. 18. cap. 8. putting in of the one, is the blotting out of the other; or if through a slight impression, the latter do not quite do our the first, yet there is no distinct picture, but a confused mingle mangle without forme or fashion; so the print of Gods louelove, and of the louelove of the world, will not at once remaine in the same hart, but the impression of the one blotteth out the other: or if there be an equall mixture of them both, it is an odious hotch potch in Gods sight. To this purpose our Sauiour saith, that we cannot p. 671Matth. 6. …4.Matt 6:4serue two masters, being so contrary in disposition, wee cannot 1. Ioh. 2. 15.1 John 2:15serue God and mammon. So the Apostle Iohn telleth vsus, that if we louelove the world, the louelove of the Father cannot abide in vsus. Yea the Apostle Iames goeth further, and plainely saith, that the Iam. 4. 4.Jas 4:4louelove of the world is enmitie with God, and that when wee once are the worlds friends, wee presently become Gods enemies. And another treading in their holy steppes affirmeth, that hee who is ouercome with the louelove of the world, cannot byGregor. i…. 7. Psal. poeniten. Psal. 2.Ps 2 any meanes take delight in God; and by how much a man burneth in the heate of his desire after temporall thing…, with so much more damnable numbnesse he freeseth towards those which are spirituall and eternall. Yea let them further know, that though they could be content to offer vntounto God the halfePro. 23. 26.Prov 23:26 sacrifice of a diuided heart, he will not accept of it; for of all other parts the Lord is most iealous of the heart, and therefore is impatient to hauehave any sharing, or to admit any corriuals in his louelove; but either hee will hauehave all, or leaue all to the world and the diuell. So that if we thinke God may be pleased with a diuision, and will quietly take his share and goe away, wee deceiue our selues; for seeing he hath created all, and redeemed all, and preserueth all, hee will hauehave all or nothing; and therefore to denie vntounto him a part, is to denie the whole; and to afford him only some, is to grant and giuegive him nothing. For well doth the Lord know, that if we bee once luke-warme, we will soone after be key-cold; if the riuer of our louelove be diuided into many streames, it will within a while bee dried vp; and if the force of our affection be disunited, it will easily bee ouercome. Besides, it is the nature o… louelove to transforme the louer into the person beloued, and so to knit them together in a most neere bond, that he is no more his single selfe, but as it were a conioyned person, ruled by the same soule. No maruell therfore if (the louelove of the world hauing transformed them into it, and made them worldlings) the Lord cannot indure to hauehave such a copartner, or to hauehave his holy image conioyned with this misshapen monster, or to dwell in a corner of that house, whose fairest roomes are taken vp by Satan and the world. To this purposeBernard. de Ascensione Domini. Serm. 6. one saith, that holy delight in the Lord doth shun that heart which is pre-possessed with worldly desires; neither can there bee any mixture of true substances with vaine shadowes, of p. 672things eternall, with those which are transitorie, of spirituall things with corporall, and heauenly with earthly, that we may at once sauor those things which are aboue, and those which are beneath: so that if we would tast how good the Lord is, we must first distast these earthly vanities; if we would be delighted with his sweetnesse, we must first learne to loath the worlds bitternesse; for it is impossible that both should rellish well at once, or that our hearts and affections should adhere both to God and the world, who are so farre distant and different, yea opposite and contrary the one to the other.

And as this is true of the world in generall, so also of the§. Sect. 6. That honours, riches and pleasures withdraw our affections from God. Gal. 1. 10.Gal 1:10 things of the world; for whosoeuer setteth his heart vponupon any of them, they presently estrange it from God, so as it cannot cleaue vntounto him and them too. Thus worldly honours being immoderately loued, doe take away all louelove of God; and those who serue this idoll of vaine glory, they cannot be the seruants of Christ, as the Apostle speaketh. For so much doe they thinke of gracing themselues, that they neuer thinke of glorifying God; and so much doe they set their minds vponupon their owne credit and aduancement, that they hauehave no heart to honour the Lord, further then it will stand with their owne preferment and reputation; yea so they may attaine vntounto their owne vaineglorious ends, they are ready to set the glory of God to sale, and to dishonour him, that they may honour themselues. So the earthly mammon if it bee affected with immoderate louelove, will quickly weane our hearts from God; and if our treasures be in the earth, it is not possible that our hearts should bee in heauen. For as our Sauiour saith, there as the treasure is, there Mat. 6. 21. 24.Matt 6:21Matt 6:24will the heart be also; and if we serue riches, which is the god of the world, we cannot serue the Lord, the God of heauen and earth. If we set our hearts vponupon money wee shall soone neglect our maker, and bee ready to sell all our interest in heauen, by committing knowne sinnes, if we may but a little aduance our worldly profit. Finally, …f we fix our affections vponupon worldly riches, wee will bee at their becke, so that when they command one thing, and God another, wee will bee ready to cast Gods commandement behind our backes, and to yeeld our obedience to our golden idoll; and that we best louelove which we most obey: if we put our affiance in riches, wee cannot trust in God; and p. 673therefore the Apostle before hee would hauehave vsus to rest vponupon God with sweet content, and to relie our selues vponupon his gracious promises, doth first will vsus to lay aside auarice, which maketh vsus to trust in the creature. Let (saith he) your conuersation Heb. 13. 5.Heb 13:5be without couetousnesse, and be content with that which you hauehave, for he hath said, I will not faile thee, neither forsake thee. And therefore if we would louelove our God, we must not immoderately louelove our gold; if wee would trust in Gods prouidence, wee must not trust in our owne prouision; and if wee would set our hearts vponupon our Lord and master, wee must make riches our seruants, and not suffer them to hauehave any rule ouer vsus. Now beingPulchrior est iste sol quam pecunia tua; & tamen iste sol non est Deus tuu…. Et si pulchrior est lux ista quam pecunia, quantum est pulchrior qui …ecit han… lucem? August. de disciplina christ. lib. cap. 1. put to our choice, that our hearts may cleaue to the better part, let vsus consider the great difference that is betweene the excellencie of God and riches; this being but earthly trash, and he the chiefe goodnesse, infinite in al perfection; this impotent, and he omnipotent; this transitory, & he eternall. And if (as one saith) the sun, which is not the Creator, but a creature, doe so far exceed gold in beautie & glory; how much more he, who made the sunne, giuing vntounto it (as it were) but the least sparke es his glorious brightnesse, and that not from his essence, but by sole vertue of his word? Finally, if we too much esteeme and fix our affections vponupon the pleasures of the world, we cannot take our delight in the Lord, if we be louers of pleasures, we cannot be louers of God; for whereas they who louelove him are carefull toforeign non possu… esse foreign S…. 2. Tim. 3. 4.2 Tim 3:4 please him by keeping his commandements; these chiefly intending to please their carnall appetites, will not sticke to displease God, to please themselues, and by sinne to prouoke his wrath, so they may procure vntounto themselues some carnall delight. And thus the voluptuous wanton so wholly setteth his heart vp…n his harlot, that hee seldome or neuer thinketh on God, and sticketh not to displease him in any thing, wherein he may giuegive her contentment; and thus the glutton and drunkard onelyonly mind their bellies, and set their hearts vponupon pleasingPhil. 3. 19.Phil 3:19 meates, and dainty drinks; and so by withdrawing them from the Lord, the author and giuer of all these blessings, they make in his place a God of their owne bellies, as the Apostle speaketh. And because where their idoll is, there also must beeClemens Alexand. paedag, lib. 2. cap. 1. their hearts; therefore it is said, that the glutton (like the fish which the Philosopher calleth the sea asse) carrieth his heart p. 674in his bellie, and not in his breast like other creatures.

Seeing therefore the world and worldly things being esteemed§. Sect. 7. Preseruatiues against the former sinne. aboue desert, and loued out of measure, doe steale our hearts from the Lord, separating them here from his grace, and hereafter from his glory, let this serue as an effectuall reason to moderate our affections: and seeing if the louelove of the world do remaine in our hearts, the louelove of God wil not enter into them; let the better hauehave preeminence of place, dislodging the louelove of the world, that the louelove of God may dwell with vsus; for if weAugustin. in 1. Ioh. Tract. 2. draw our hearts drie of this worldly louelove, Gods louelove will spring vp in the place, and replenish vsus with sweet delights. Wee are vessels naturally full of the liquor of carnall louelove, and emptie of that which is diuine and spiritual, and therefore we must powre out that we hauehave, that we may receiue that we hauehave not: naturally we are caried downe the streame with the louelove of worldly things, and there is no stay, vnlesse we wil catch hold of the true tree of life, and cling vntounto him with a liuely faith, that so wee may not be caried downe with this violent, or rather naturall motion. Which that we may doe, let vsus consider, that whatsoeuer goodnesse, beautie, or excellency there is in the creatures, in some small measure, and for some short time, they are infinitely and eternally in the Creator; and therefore though our hearts were inflamed with a whole world of louelove, yet in comparison of him, they could not deserue the least sparke of our affection. Againe, let vsus remember, that if wee set our hearts on these worldly things, we exceedingly abuse these gifts of God, and himselfe also who is the author of them; for he gaue them vntounto vsus, not that our hearts should cleaue vntounto them, and our louelove be seated on them, but that as by his gifts and messengers he might wooe our louelove vntounto himselfe, who is such a bountifull suter; not that we should rest in them as in our paradise, but that they should be comfortable companions of our iourney, and that receiuing them by faith, the hand of the soule, as wel as with the hands of our bodies, they might be vntounto vsus pledges of his louelove, earnest pennies of our heauenly inheritance, and as forcible arguments, taken from the lesser to the greater, whereby we might be moued with all earnestnesse to desire his glorious presence, and the ioyes of his kingdome; thus concluding with our selues, that if there be any thing on earth worthy p. 675our louelove; how infinitely more excellent and amiable is God, the author of all their goodnesse, and those ioyes which he hath prepared for vsus in our owne Country? Or if we cannot, being tied with our senses vntounto things present, seate our affections wholly in heauen, nor altogether fixe our hearts and minds vponupon God, the author of all our good, because they are pulled downe from this hie pitch of heauenly meditations, with the weight of our worldly necessities; yet at least let vsus imitate the Eagle, which taketh all her delight in soaring aboue the clouds, and in looking vponupon the Sunne, and seldome stoopeth, but when hunger compelleth her to seeke after her pray: so let our conuersationSi cuncta mundi relinquere n… potestis, sic tenete quae huius mundi sunt, vt tamen pe… e… non ten …amini in mundo. Gregor. Homil. 36. in Luc. 14. 16.Luke 14:16 be wholly in heauen, and let vsus take our chiefe delight in contemplating the beautie and excellencie of the Sunne of righteousnesse, and King of glorie, neuer suffring our hearts and minds to rest longer vponupon earth, then the necessities of nature doe constraine vsus. And seeing we cannot leaue the world altogether, yet (as one perswadeth vsus) let vsus so take hold of it, that it doe not take hold of vsus, and so possesse the things of the world, that we be not possessed of them; let vsus hauehave them vnderunder the rule, and at the command of our minds, that they doe not imprison them on earth in the slauish bands of carnall louelove. Let vsus hauehave earthly things in our vse, but heauenly in our desires; let them serue as helpes in our iournie, but let vsus reserue those eternallPhil. 3. 20.Phil 3:20 ioyes, as our chiefe hopes for our iournies end; let vsus looke vponupon worldly benefits, but on the one side, as passing by them; but let the eies of our soules be firmely, and with all intention fixed before vsus on our heauenly happinesse, vntounto which we are trauelling. Finally, if the earth for a time must needs hauehave our1. Cor. 7. 29. 30.1 Cor 7:291 Cor 7:30 bodies, yet let God hauehave our hearts and minds; and though we bee constrained to vse the things of the world, yet let vsus take heed (as the Apostle exhorteth) that we doe not abuse them vntounto sinne, by setting our affections more vponupon them, then vponupon God himselfe, and the riches of his Kingdome.

The second maine sinne directly against the maiestie of God,§. Sect. 8. That worldly things immoderately loued, are the causes of idolatrie. which these worldly things ouerualued, and immoderately loued, doe cause vsus to fall into, is that capitall sinne of idolatrie, whereby men as much as in them lieth, pull God out of his roiall throne, and treasonably set vp in his place another Lord and King, to whom they acknowledge their fealty and alleageance. p. 676For when worldlings excessiuelie dote vponupon the world and worldly vanities, they erect them for their idols in the shrines of their hearts, and giuegive vntounto them diuine worship. And in this regard, the Apostle Iames calleth worldlings adulterers, and adulteresses,Iames 4. 4.Jas 4:4 because they commit this spirituall whoredom with the things of the world, adoring, louing and trusting in them, more then in God himselfe. The which sinne is committed by worldlings, either properly and grossely, when as they worship idols of gold and siluer; an example whereof wee hauehave in the Israelites, of whom it is said, that as they abounded in these rich gifts of gold and siluer, so they multiplied their images: or asHos. 10. 1. 2.Hos 10:1Hos 10:2 they be hired with this wages of iniquitie, to commit idolatrie with these abominable idols made with hands, chusing rather to fall down before them, and adore them with diuine worship, then they will be depriued of their worldly profit and aduantage. An example wherof we hauehave in Demetrius, who worshippedActs 19. 25.Acts 19:25 the idoll Diand, and ragingly persecuted the Apostle Paul, not so much for louelove to the image, or hatred to the Apostles person or doctrine, as because his idolatrie was aduantageable to him, and brought in with it earthly gaine and profit. Or else worldlings commit this idolatrie more improperly and couertly, when they displace God out of the temple of their hearts, and in stead of him set vp their idols of the world and worldlie vanities, by setting their affections wholly vponupon them; in which respect this may be fitly called, the idolatry of the hart and affection, as the former was the idolatrie of the mind and iudgement. And this idolatrie is committed by worldly men, when as they louelove these earthly vanities more then God himselfe, taking more care and paines both in getting and keeping them, and being more afraid of forgoing them, and more grieued for losing them, then for the enioying or losing of Gods fauour in this life, and his glorious and ioyfull presence in the life to come. So also when they put their trust and confidence in these worldly things, for the furnishing of them with al things which they desire, and for the freeing and deliuering them from all dangers; for howsoeuer these are rotten props to rest vponupon, and weake helpes in time of need, yet so willing are men by nature, in the pride and sensualitie of their hearts, to leaue their dependancie vponupon God, and to depend vponupon themselues, and visible p. 677meanes; that when they hauehave in plentie and abundance these earthly things in their possession, they are readie to relinquish God, and to trust in their owne prouidence and prouision, to blesse themselues in the fruition of their store, and thereby to thinke themselues safe and secure from any dangers. The which idolatrous confidence, as it doth raigne, and wholy beare sway in carnall worldlings, who so only rest in worldly things, that they are most confident when they hauehave them, and most desperate when they want them; so it sometimes tainteth Gods dearest seruants; as we may see in the example of the Prophet Dauid, Psalm. 30. 6.Ps 30:6who being in prosperitie, so far presumed vponupon the strength of his state, that he concluded with himselfe▪ he should neuer be mooued. The which vaine confidence God seuerely punisheth, by breaking the staffe of their affiance when they most rest vponupon it, and making their hopes to faile. According to the saying of …ildad; The hypocrites hope shall perish, his confidence also shall be cut off, and his trust shall be as the house of a spider. So holy Iob Iob 8. 14. Chap. 11. 20.Job 8:14saith, that the eies of the wicked shall faile, and their refuge shall perish, and their hope shall be sorrow of mind.

But this idolatrie which worldlings commit, by setting their§. Sect. 9. That ambitious, couetous, and voluptuous men are idolaters. hearts too much vponupon worldly things, may better appeare if we consider the speciall instances. For who seeth not that the ambitious man loueth his honours and preferments better then his God? for he is readie so he may get them, to lose his louelove; and preferreth the fauour of men before the fauour of God; not caring how often he sinneth against both his knowledge and conscience, so he may hide his sinnes out of the sight of men, and by them compasse his ambitious designes. So also being aduanced to authoritie and power, in the pride of his heart he neglecteth God, and trusteth in his owne might and greatnesse; for supply of all that is good, and deliuerance from all which is euill. According to that of the Psalmist: The wicked is so proud, that hee Psalm. 10. 4.Ps 10:4seeketh not for God. So when men set their hearts vponupon carnall pleasures, they fall into this grieuous sinne of idolatrie, louing their pleasures more then God, and not caring to displease him, so they may please themselues. But aboue all other things, riches immoderately loued plunge men into this sinne, making them to commit spirituall whoredome with this earthly mammon, and vtterly neglecting the Lord who hath inriched them, p. 678and that seruice which they owe vntounto him, they are readie to make their getting of riches their religion, gold their god, and gaine their godlinesse, as the Apostle speaketh. And this1. Tim. 6. 5.1 Tim 6:5 the Psalmist plainely affirmeth, that when the couetous man hath gotten store of riches, he blesseth himselfe in his abundance, Psalm. 10. 3.Ps 10:3and contemneth the Lord. In which respect, the couetous person is called an aaEphes. 5. 5.Eph 5:5idolater, and bbCol. 3. 3.Col 3:3couetousnesse idolatrie. Yea of all other idolatrie, it is the most contemptible and base: for whereas other men adore the Sunne, Moone, and liuing creatures, or else some glorious image, of some excellent man; they adore a dumb and senselesse creature, which is their owne slaue, to be disposed of at their command. And this idolatrie couetousNon pulegij odore Criton auarus▪ sed numismate dichalco seipsum reficit, cum stomachus angitur. Lucilius apud Stobaeum. men commit, when they set their hearts vponupon riches, more then vponupon God, or the riches of his kingdome; as when they louelove them better then him, taking more pleasure in their wealth whilest they hauehave it, then in the Lord who hath inriched them; and more sorrow when it is taken away, then for the losse of Gods louelove and fauour: or when they repose more confidence in it, either for the procuring of the good, they want, or for deliuering them from the euill they feare, then in God omnipotent and al-sufficient: a sinne which is most commonly committed by carnall worldlings, as the Psalmist also obserued; They Psalm. 49. 6.Ps 49:6trust in their goods (saith he) and boast themselues in the multitude of their riches. So the Wise man saith, that the rich mans riches Prou. 18. 11.Prov 18:11are his strong citie; and as an high wall in his imagination. VntoUnto which vaine confidence wee are so prone naturally, that the Psalmist thought a caueat necessarie, that if riches did increase,Psalm. 62. 10.Ps 62:10 we should take heed that we doe not trust in them, and the Apostle thought it needful, that rich men should hauehave this waightie1. Tim. 6. 17.1 Tim 6:17 charge laid vponupon them, that they should not trust in vncertaine riches. Because vnlesse an extraordinarie measure of grace preserue them from falling into this sinne, it is impossible for men to abound in wealth, and not to put confidence in it. Whereof it is, that Iob in his great affliction comforteth himselfe, in the assurance of his integritie and faithfulnes, by calling this to mind, that he had not made gold his hope, nor said to the Iob 31. 24.Job 31:24wedge of gold, thou art my confidence. And the sonne of Syrach maketh it a note of man so blessed and admirable, that hee is hardly to be found, but when he is found, much to be commended. p. 679Blessed (saith he) is the rich, who is found without blemish, Ecclesiasticus 31. 8. 9.Sir 31:8Sir 31:9and hath not gone after gold, nor hoped in money and treasures. Who is he, and we will commend him? for wonderfull things hath he done among his people. Who hath been tried thereby, and found perfect? The consideration whereof should make rich men carefull, that by their abundance, they be not drawne to the committing of this idolatrie. To which purpose, let them remember that the Lord being dishonoured hereby is alwaies readie to frustrate their hopes, and to cause their confidence to faile: so the Wise man saith, that he who trusteth in his riches shall fall. Neither shalProu. 11. 28.Prov 11:28 they steale this fall vnseene, but they shall be cast downe with shame and dishonour in the sight of the faithfull, and they who formerly enuied their prosperity, shal now laugh to scorne theirIer. 48. 7.Jer 48:7 deserued miserie. For so the Psalmist saith, that the righteous beholding the destruction of the wicked, shal laugh at him, saying: Behold the man that tooke not God for his strength, but trusted Psalm. 52. 6. 7.Ps 52:6Ps 52:7to the multitude of his riches, &c.