The Christian Warfare Part 2, Book 2 · Chapter 6
CHAP. VI.
That we are exceeding prone to abuse these earthly blessings, whereby they become the diuels snares to intangle vsus in sinne.
ANd thus hauehave I shewed the goodnes of these§. Sect. 1. That through our corruption, we abuse Gods earthly blessings. earthly things in their own nature; and also how they may bee lawfully vsed of vsus, so as they may be truely good and comfortable: from whence also we may vnderstand how they degenerate from their owne nature, and become euill; namely, when as they are abused by vsus, the former cautions and conditions, concerning their getting, keeping, imploying and vsing, being neglected and not obserued. Now we are to know, yt through the corruption of our nature, we are exceedingly prone to this abuse; and whereas by these blessings of God, we should be made more thankfull, and more obedient, contrariwise, wee abusing Gods gifts, are vsually made by them more forgetfull of God, more cold and negligent in performing of all good duties, and more prone to fall into any manner of sinne, as both the Scriptures themselues, and the experience of all ages doe plainely manifest. All which commeth to passe for want of due care in obseruing the former cautions which are required to their lawful vse, and especially because in our iudgements we ouerualue them, and in our harts too much louelove and affect them, preferring them before Gods spirituall graces, and heauenly excellencies, yea, louing and esteeming the creature better then the Creator; in regard whereof, men are ready to hazard the losse of these things, which are of infinit more valew, by taking any wicked and vnconscionable courses, either for the getting or keeping of these earthly trifles, which they so much admire and affect.
By which meanes it commeth to passe, that these earthly§. Sect. 2. That these earthly things through our abuse, become the matter of many grieuous tentations. Mal. 2. 2. blessings are turned into curses; and through the malice of the diuell, and our owne corruption, they become the matter and occasion of many dangerous tentations, as being the ordinarie wages which Satan giueth worldlings for seruing him in sinne, and his common baite and allurement, whereby he inticeth vsus to offend God, wound our owne consciences, and hazard the eternall saluation of our soules. For when he seeth, that the sinne whereto he tempteth vsus, is in it selfe vgly and odious vntounto vsus, either by the light of nature, or of the Scriptures, whereby our vnderstanding and iudgements are illuminated in the knowledge of good and euill, then doth hee cast ouer it one of these worldly vailes, and couering this deadly hooke of sinne with one of these alluring baites, hee inticeth vsus to swallow it, to our ruine and destruction. The which tentations are therefore the more dangerous, because these things being in their owne nature good, are lesse suspected when they are vponupon such euill conditions thrust vponupon vsus; and also because they are of necessarie vse vntounto vsus, which spurre of necessitie pricketh vsus forward to vse any meanes lawfull or vnlawful for the compassing of them,Crebrò occasione seductionis inuenta dum necessitati debita reddimus, voluptatis vitio descruimus. Gregor. Mor. lib. 20. cap. 15. and doth serue as a pretence to excuse our greedinesse; and as a cloake and couer, vnderunder which by degrees immoderate excesse, and neuer satisfied voluptuousnesse doth creepe vponupon vsus. For whilest we pretend, and perhaps intend to satisfie onelyonly our necessities, and to pay, as it were, our debt to nature, pride, couetousnesse and voluptuousnesse doe incroach vponupon vsus, drawing vsus on to affect and desire superfluitie and excesse. As when we thinke to satisfie nature by meates and drinkes, being allured with pleasure, we offend through immoderation, and fall into those odious sinnes of gluttonie and drunkennesse: when we goe about to prouide apparell to couer our nakednesse, and to preserue vsus from the iniuries of the weather, pride creepeth in, and mooueth vsus to sinne either in some wanton fashion, or in the excessiue costlinesse of the stuffe. When according to our dutie we thinke of vsing the meanes of attaining vntounto a competencie of riches, for the maintenance of our selues, and those who are committed to our charge, couetousnesse incroacheth vponupon vsus, and fixing our hearts to this earthly Mammon, maketh vsus to desire superfluities, and ready to vse any means for the compassing of them. And thus whilest we open the doore of our hearts to giuegive entertainement vntounto our friends, dangerous enemies attending on them, doe thrust in vponupon vsus at vnawares, and before we hauehave any leisure to thinke of keeping them out, and opposing against them. Which being entred doe keepe open the dore for the rest of their companie, and so strengthen and backe one another with all their forces, that it is hard, yea altogether impossible to dispossesse and cast them out, vnlesse we be mightily assisted by the spirit of God. For desire of honours bringeth in desire of riches; and riches being entred, doe make way for voluptuousnesse. To which purpose one saith, that desire of glory inflameth our Chrysost. in Matth. 6. Hom. 21. tom. 2. cap. 202.hearts with the louelove of riches; and for glories sake doe men prouide troopes of seruants, stately horses adorned with golden trappings and rich furniture and the like, not to satisfie necessitie, nor because themselues take any great delight in it, but that they may set out their pompe to the publicke view. Howsoeuer, it cannot bee denied, but that when any of these vices hauehave taken strong possession, there is often opposition betweene them, by which garboile we hauehave as much trouble and molestation, as at first we had danger when they entred into vsus.
In regard of which their power and potencie in preuailing§. Sect. 3. That Satan vsually maketh these earthly things to serue as baits to allure vsus vntounto sinne. with vsus, Satan doth most vsually imploy their strength to make a way & entrance for his tentations, setting before vsus the bootie either of honours, riches and pleasures, when he intendeth to draw vsus into his secret ambushments and snares of sinne. And thus he began with our first parents, alluring them to breake the commandement of God in eating of the forbidden fruite; because it was pleasant to the eie,Gen. 3. Concupiscentiae carnis in ijs impleta est, quod de ligno vetito gustauerunt; & concupiscentia oculorum, quod sibi ape…ri oculos cupierūt; & ambitio saeculi, quod se fieri posse quod deus est crediderunt. August de salutar. documentis. lib. cap. 13. Matth. 4. profitable for the gaining of knowledge, and would aduance them vntounto such a glorious estate, that they should be equall with God himselfe; and with the same alluring baits hath he intangled and insnared all their posteritie, as the experience of all times hath shewed; in so much, as when hee was to encounter our Sauiour Christ himselfe, hee maketh choice of these, as of his most forcible and preuailing weapons; inticing him to vse vnlawfull meanes to please his taste, and satisfie his appetite, to get a name, and obtaine the riches and glory of the world. The which, howsoeuer they could not pearce or wound him; in regard that hee was defended with the armour of proofe, his perfect puritie, and absolute righteousnesse; yet he hath much preuailed with them against all others, so as not any hath escaped vnwounded, and without foile out of the conflict, but whilest they hauehave laboured to defend themselues from the force and violence of one, they hauehave runne vponupon the point of another, and hauehave exposed themselues vntounto danger, euen whilest they thought of auoiding and escaping it. But as Satan hath alwaies herewith much preuailed, so neuer more then in these daies; in which almost all men are so bewitched with the louelove of these earthly things, that they are readie to yeeld vntounto any tentation, to neglect any dutie to God or man, and to commit any sinne, so as they may attaine vntounto their worldly ends; and compasse these earthly vanities which they so much dote vponupon. Neither hath this poison only infected professed worldlings, who greedily drinke it vp with louelove and admiration; but euen the professours of Gods true religion, who hauehave proclaimed their defiance against worldlie vanities, are so tainted and corrupted with their contagion, that they grow stiffe and benummed in performance of Christian duties; and readie to wound their consciences with sinne, when as these pleasing orators perswade them hereunto.
But how dangerous and pernicious these triple forces are,§. Sect. 4. Honours plunge men into many dangerous tentations. when they are vnited and conioyned, it may easily appeare if we consider, of their perillous strength being singled the one from the other. For first, how manifold and dangerous are the tentations into which honours plunge men, when as they ouerualew, and immoderately affect them; making them to forget all duties which belong vntounto God, and to neglect all good offices naturall, ciuill, and religious which they owe vntounto men, without all respect of acquaintance, friendship and kindred, yea of fidelitie and common honestie, so they may aspire to their proud hopes, and compasse their ambitious ends; not caring whom they tread vnderunder foote, so they make their falles steps, whereby themselues may rise. Neither doe these tentations onelyonly take hold of worldlings and wicked men, but euen of the deare seruants of God, as wee may see in the example of the disciples striuing for superioritie, and contending one with another, whoLuk. 9. 46. Non huius hostis vires sentit nisi qui ei bellum indixerit: quia et si cuiquam facile est laude carere dum denegatur, difficile est eâ non delectari cum offertur. August. ad Aurelium. epist. 64. tom. 2. should be greatest, and hauehave the highest place in Gods kingdome. In a word, so great is the force of this tentation; that (as one saith) no man can sufficiently discerne the strength of this enemie, but hee who hath proclaimed warre against it: for howsoeuer it may seeme more easie vntounto any to want this honour and praise when it is denied, yet it is most hard, not to bee too much delighted with it, when it is offered him.
The like also may bee said of riches, which through our corruption, are the ground of many dangerous tentations, both in respect of their getting, keeping and bestowing; for, as the Apostle saith, they that will be rich, fall into tentations and snares, and into many foolish and noisom lusts, which drowne §. Sect. 5. That riches are the occasion of many dangerous tentations. 1. Tim. 6. 9. 10. Thriueri. in Apothegm. 57. Clem. Alexan. paedagog. lib. 3. cap. 6.men in perdition and destruction: for the desire of monie is the roote of all euill. And most hard it is to abound with them, and not to abuse them vntounto sinne, for want of obseruing the former cautions which are required to their lawfull vse; to which purpose one saith, it is a matter of as great difficultie to abound with riches, and not at any time abuse them, as to flote vponupon the waters and not to be ducked; in respect whereof they are likened vntounto thornes, which vnlesse a man hold very warily, he is sure to bee pricked: and to a serpent, which who so holdeth vnskilfully, it will wind about his hand, and bite him. In regard of which danger through our corruption, the scripture speaking of them doth commōly adde some epithete which may weane our harts and affections frō them, in respect of immoderate louelove; as, the aMatth. 13. 22.deceitfulnes of riches, vncertaine riches, b1. Tim. 6. 17. Luk. 16. 9.riches of this world, the mammon of iniquitie and such like; and giueth vsus many admonitions, that we should neither ouergreedily desire them, nor when we hauehave them set our hearts vponupon them. All which notwithstanding the most men, both worldlings, and professors of religion, are choked with these thornes, and intangled with these snares, being moued with these baites to doe many things against their knowledge and conscience, either for the getting or keeping of them. In which respect Augustine describeth riches thus: That they are a costly danger, to those who possesse them; an euill master, and a treacherous seruant; birdlime vntounto our spirituall wings, fathers of flatterie, sonnes of griefe and care; a cause of feare to those that hauehave them, and of griefe to those that want them.
Neither are those tentations which are grounded vponupon§. Sect. 6. That tentations grounded vponupon pleasures, are very dangerous. pleasures lesse dangerous, they being commonly made through our abuse, sweete poysons which kill with delight, and pleasant songs which lull vsus asleepe in the cradle of securitie to our perdition and destruction. For when a man is glutted with them, how exceedingly doth hee forget himselfe and all good duties? and how prone and headlong is he vntounto all vice and wickednesse? there being nothing so bad which he doth not thinke well beseemes him, when his vnderstanding is distraughted with this merrie madnesse,Eccles. 2. 2. nothing so foolish and ridiculous at which he blusheth and is ashamed. But if we would take a liuely view of those who abound in worldly pleasures, and see vntounto what lewd licencious…es they bring all those who are glutted with them; let vsus consider of that notable description of the house of pleasure, which by one no lesse wittily then truly is thus desciphered: The hall (saith he) of pleasure gloriously glistered with Ambros. de Cain & Abel, lib. 1. cap. 4.kingly superfluitie, or sumptuous furniture, and with curious ingrauen walles, and the flowre did swimme with wine; the ground smelled sweetely of odoriferous ointment…. couered with the bones of daintie fishes, and slipperie with flowers, now readie to wither. There was a tumult of boone companions, a clamorous noise of wranglers, the slaughter of needlesse contenders and brablers. Musicall mirth and harmonie of those that supped together, the noise of dancers; loud laughter of those which were madly merrie, shouting and clapping hands of licencious wantons, all things confused and nothing in naturall order. There was to bee seene women dancers shorne and polled, youthes with their long locks curiously curled; gruditie of feasters, vnsauourie belching of gluttons, insatiable thirst of drunkards, yesterdaies surfet, to daies drunkennes, the pots emptied of their drinke, and againe filled with the filthie vomiting of the drinkers, their drunkennesse casting forth a greater sent, then did their wines, when they were newly pressed. Pleasure herself standing in the middle of the rout, cried out▪ saying; Drinke ye your fill, euen tell you be drunke; and let eueryevery one of you fall downe, and neuer arise. He is chief with me, who is most desperately wicked; he is mine, who is not his own; he is most gracious to me, who is most wicked and pernicious to himselfe. The golden cup of the whore of Babylon is in mine hand, Ierem. 51.which maketh drunke the whole earth, with my wine hauehave all the nations surfetted. He that is vnwise, let him turne vntounto me, and him that lacketh wisedome doe I command, saying; Eate sauourly your hidden bread, and drinke your waters, which are sweeter because they are stollen; let vsus eate and drinke, for tomorrow wee Esa. 22.shall die. Our life passeth and vanisheth like a cloude. Come l…t vsus enioy our knowne good, and vse the creatures quickly as in the Wisd. 2.time of youth. Let vsus glut our selues with precious wines and oyntment, and let not the flower of our daies vnpleasantly passe away. Let vsus crowne our selues with roses before they wither; let there bee no pleasant medow which our luxuriousnes doth not passe ouer, and let vsus leaue eueryevery where signes of ioy and mirth. For all these are left behind vsus, and no man shall carrie any thing with him, but that which he hath imparted vntounto himself, in these pleasures of the flesh. Finally, I am the Mistresse of true Philosophie, neither is there any to this, which teacheth that to be good, which is sweete and pleasant.
And thus hauehave I briefly shewed how dangerous these§. Sect. 7. In what respects these earthly things are to be desired, and in what respects to be contemned. earthly things are vntounto vsus, seeing they are the grounds and occasions of Satans tentations whereby he allureth and perswadeth vsus vntounto sinne: not (as I hauehave proued) in their owne nature, but as they are abused through the diuels malice and our corruption, whereby it commeth to passe that wee neglect those cautions required to their lawfull vse, of which I hauehave before spoken. So that in a word, if wee would know how these things are to be desired, and in what respects they are to bee contemned and despised; wee are to affect them, when in their lawfull vse they tend to the setting foorth of Gods glorie, the good of his Church, and the furthering and assuring of our owne saluation. And contrariwise we are to contemne them, when as being abused by Satan and our corruption they become tentations, prouocations, and instruments of sinne, and consequently notable impediments to hinder our saluation. To which purposes when they serue, and offer themselues vntounto vsus vponupon these wicked and vnequal conditions; wee are not only to despise and reiect them, but also to hate and abhorre them, as being the diuels sollicitors, who by perswading vsus vntounto sin, cosen and deceiue vsus, first of Gods louelove and fauour, and then of the eternall saluation of our soules.
Now as they are thus abused when the former conditions§. Sect. 8. These earthly things are chiefly abused when we make idols of them. are neglected; so especially when as we make idols of them and impart vntounto them diuine worship; more esteeming them in our mindes, and affecting them in our hearts, and more speedily and earnestly seeking them in our practise and all our endeuours, then the fauour of God, his spirituall graces, or the eternall ioyes of his kingdome. Which idolatrie worldly men vsually commit, and in this respect these earthly things, honours, riches, and pleasures, are said to bee the worldlings trinitie, which they serue and worship in the place of God. And hence also it is that the Apostle Paul callethEphes. 5. 5. Col. 3. 5. couetous men idolaters, and couetousnes idolatrie: and the Apostle Iames tearmeth worldlings adulterers and adulteresses,Iam. 4. 4. because they erect these idols in their hearts, and leauing our true husband Iesus Christ, commit spiritual whoredome with these earthly vanities. And thus the ambitious worldling offendeth, who preferreth his owne honour before the glorie of God; and more greedily seeketh the praise of the creature then of the Creator, and the vaine glorie of the world, before the eternall glorie of Gods kingdome. An example whereof we hauehave in the Iewes, who receiued honour Ioh. 5. 44.one of another, and did not seeke the honour which commeth of God alone. And in the rulers, who would not professe their faith in Christ, because they loued the praise of men more then Ioh. 12. 43.the praise of God. With which corruption old Elie was somewhat tainted, who honoured his sonnes more then God, and1. Sam. 1… 9. chose rather to please them, then to please his Creator. And thus doe couetous worldlings offend, who more esteeme their gold then their God, and more affect earthly riches, then the spirituall treasures of Gods graces, and glorie in his kingdome; spending more time, and taking more paines to attaine vntounto worldly abundance, then for the assurance of their owne saluation. And such an one was Iudas, who sold Christ himselfe for money, and made more account of his idoll then of our Sauiour; and Demas, who when the profession2. Tim. 2. 10. of religion, and possession of his earthly wealth would not be reconciled, forsooke that, and embraced the world. Contrarie vntounto which examples, was the affection and practise of the Prophet Dauid, who loued Gods word and commandementsPsal. 19. 10. and 119. 127. aboue gold, yea much fine gold, and esteemed them sweeter then the honey and the honey combe. Finally, in the same kinde voluptuous worldlings doe commit this grosse idolatrie, which as the Apostle saith, are louers of their pleasures more then louers of God, and as he affirmeth inforeign. 2. Tim. 3. 4. Phil. 3. 19. another place, make a god of their owne bellies; taking more care and paines to please their appetite, then to please their maker, and preferring a daintie dish or some vaine sport, before a good conscience, and the euerlasting ioyes of Gods kingdome. Wherein what doe these worldlings else but like foolish Esau sell their birthright for a messe of pottage, like the seruile Israelites preferre the thraldome of Egypt before the libertie of the sonnes of God, and the onyons & flesh-pots before their assured hopes of free plentie in the land that flowed with milke and honey? What do they else but like foolish children esteeme shining brasse before pure gold, and their toying trifles wherewith they make themselues sport, before their patrimonie and inheritance? the which their follie and vanitie though they cannot now see, yet hereafter they shall both know it, and with griefe confesse it; when as these earthly vanities being readie to leaue them, they shall also bee abandoned of better hopes; and being neither able to retaine these, which their owne doting fondnesse onelyonly maketh esteemable; nor to obtaine the ioies of Gods heauenly Kingdome, which alone are truly excellent, hauing by sinne, neglect and contempt, often made forfeiture of them for the obtaining of the other, they shal end their daies in griefe & misery. To this purpose one demandeth; What (saith he) seemeth delightfull vntountoChrysost. Homil. ad pop. 62. tom. 4. thee, of the things appertaining to this present life? is it not a table daintily furnished, health of bodie, glorie & riches? but if thou comparest these worldly sweets, with the pleasure of a good conscience, they will seeme bitter. And if you will learne this, let vsus inquire of one ready to depart this life, or decrepit with old age, and putting him in mind of his worldly vanities, with which in time past he was delighted, and on the other side, of all those good workes, and fruits of pietie, which he hath euer brought foorth in his whole life; and then aske him in which now he doth most reioyce; we shall find that he will be confounded with shame to thinke of those, and exceedingly reioyce, when he calleth these to his remembrance. So Ezechias being sicke, doth not comfortEsa. 38. 3. himselfe by calling to mind his former glory, kingly soueraigntie, pleasures and delights, but his seruing of God in integritie and vprightnesse of heart, &c. for as for those things, wee leaue them behind vsus, whereas we carrie these with vsus into our owne Countrie; they increase our account which we must giuegive, when we are called to a reckoning, but these augment our glory; and, as it were, adde waight to our crowne of happinesse.
Let vsus therefore, who hauehave giuen our names to Christ,§. Sect. 9. That it becommeth Christians to contemne these earthlie vanities, and to affect heauenly excellencies. Matth. 6. 33. Col. 3. 1. 2. and hauehave in the Sacrament of Baptisme, sworne our selues his souldiers, and professed, that we will withstand and fight against these worldly vanities; make good this our oath and promise, not adhering with our hearts and affections vntounto these earthly things, but let vsus, as our Sauiour exhorteth vsus, first seeke the Kingdome of God and his righteousnesse; and as the Apostle perswadeth vsus; let vsus, being risen with Christ, seeke those things which are aboue, where Christ sitteth at the right hand of God, setting our affections on things which are aboue, and not on things which are on the earth. Let our conuersation be in heauen, which is our owne countrie, and there let vsus layPhil. 3. 20▪ Matth. 6▪ 19. 20 1. Cor. 7. 31. vp our chiefe treasures, where they are exempted from all danger. Let vsus vse this world and worldly things, as though we vsed them not, neither in our iudgements esteeming, nor in our hearts affecting, nor in our practise seeking them before Gods spiritual graces, and the eternall ioies of his kingdome; but let vsus loath and contemne them, when they come in this comparison with them. Let not this earthly burthen of the flesh keepe downe our soule and spirituall part, from hauing their chiefe residence in those heauenly habitations: for (as one saith) God gaue vntounto vsus an earthly bodie, that wee Corpus de terra nobis deus contulit vsus ipsum & in caelum reuehamus, non vt animam per ipsum ad terram detrahamus, &c. Chrysost. Homil. ad pop. 55. tom. 4. Leuit. 11.should carrie it into heauen, and not that by it, the soule should be drawne and fixed to the earth. It is now earthly, but if we will, we may make it heauenly. Let vsus not be like those vncleane fishes without finnes forbidden in the Law, which continually lie tumbling and wallowing in the mud; but vntounto those which hauing finnes do swimme aloft vponupon the waters: and as they, though they be not able to flie towards heauen, yet often indeuour themselues to leape aboue the waters; so although we are pressed downe with these bodies of flesh, yet let vsus mount aloft in our soules by heauenly meditations, and not suffer them continually to lie groueling vponupon the earth, without any desire or indeauour of inioying that freer aire of spirituall contemplation. And this (as one saith) is theChrysost. de prouiden. orat. 1. reason why the Lord hath giuen vntounto vsus a straight and vpright bodie; whereas contrariwise the beasts hauehave a bodie groueling towards the earth, that he might thereby teach vsus to hauehave no commerce or community with the earth, and the fading vanities thereof, but might with our eies also lift vp our hearts toward heauen, in diuine and spirituall meditations. In the time of our infancie, and spirituall nonage, wee hauehave for want of knowledge foolishly affected these transitorie trifles; but now being better instructed, and hauing better knowledge of them, let vsus learne to contemne them. For (as one saith) this sweetnesse is deceitfull, this labour vnfruitfull, August. ad Largum. epist. 82. tom. 2.the feare continuall, and our exaltation dangerous. The beginning without wisdome, and the end with repentance. And this is the condition of al things in this wofull state of mortalitie, which are more greedily, then wisely, affected and desired. It well becommeth children to dote vponupon trifles, their want of wit seruing for their excuse; but if when they are come to age, and hauehave knowledge of better things, they are still fond of these fooleries, and ride vponupon stickes, or sit playing in the dust, they seeme to all absurd and ridiculous: and so although our infancie in knowledge might excuse vsus, and make our former fondnesse in affecting childish vanities seeme more tollerable; yet if now hauing attained to riper yeeres, and more knowledge, both of their vilitie and basenes, and of the excellencie of Gods spirituall graces, and eternall ioies, we will still dote vponupon them, and preferre them either in our iudgement, affection, or practise before the other, our folly is so much greater then theirs, as the things which we neglect to obtaine these trifles, doe excell those things in worth and excellencie, which worldly men doe thinke estimable. Whilest we looke vponupon these things alone, and vncompared, wee may thinke them of some worth, and such as may deserue our louelove in affecting them, and our labour in seeking them; but if euer wee had tasted of these spirituall and heauenlie dainties, we would in comparison of them, loath the other, esteeming them with the Apostle no better then dung andPhil. 3. 7. losse, in respect of Christ, and the rich treasures of his benefits: and as those who hauing walked in the bright sunshine, can see nothing when they come into darke places; so if with the Apostle, wee had euer seene the glorious2. Cor. 12. brightnesse▪ of the heauenly ioyes, wee should neuer bee so cleere-sighted in beholding these earthly vanities; but hauing the eies of our minds dazeled with the former beautie, we would looke ouer these contemptible trifles without respect. If we could share our hart and affections between God and the world, hauehave one foot in heauen, and the other fixed vponupon the earth, lift one eie vp to these heauenly excellencies, and cast the other downe vponupon these earthly vanities; finallie, if we could hauehave both the honour of the world, and the glory of Gods Kingdome, these temporary riches, and those eternall treasures, the pleasures of the flesh, and the ioyes of heauen, there were some reason why wee should esteeme, affect, and seeke both, although with no equalitie, seeing there is such disproportion betweene the things desired. But the Lord hath plainely told vsus, that wee cannot serue him andMatth. 6. 24. Iames 4. 4. Mammon too, that we cannot be in amitie with the world, but wee must bee at enmitie with him; and that those who will be partakers of those heauenly excellencies, must at least in their hart and affection, forsake and renounce these earthly vanities, being alwaies readie to leaue all, and follow Christ. And therefore if we would be partakers of that eternall blessednesse, let vsus not thinke that we may pursue both with equall affection; much lesse preferre these transitorie trifles before those heauenly ioies, and euerlasting treasures; but counting this one thing necessarie, euen the glorifying of God, in the saluation of our soules, and the fruition of those pleasures, which are at his right hand for euermore; let vsus not only basely esteeme these earthly vanities, when they come in comparison with the other; but also hate, reiect and contemne them, when they become the diuels tentations to intice vsus vntounto sinne, and consequentlie impediments to hinder vsus, in seeking and obtaining this heauenlie happinesse.