For the former: It is a very absurd conceit indeed, and though too too rife in the world, yet such as few or none will be acknowne of, and either openly father, or seem outwardly to favour. But as God at the last day, when the wicked shall go about to excuse and defend themselves, he will not only take hold of their words,b By thine own mouth will I judge thee, thou thriftless servant; and advantage of their actions,c I was naked and ye clad me not, hungry and ye fed me not, &c. and therefore had neither Faith nor Love; but he will convince them by their own Consciences too,d Their secret thoughts shall either excuse or accuse them in that day: In like manner ⟨p. 128⟩must we deal with those that will seem to abhor and detest this Opinion, and yet do those things that maintain and uphold it.e The Fool saith in his heart, There is no God; and that is sufficient to prove him an Atheist, though he never openly maintain any Position of Atheism. And there be some thatf profess they know God, but deny him in their deeds: andg that is enough to prove them irreligious, though they never utter that their impiety in speech. So in this case, the Covetous mans heart saith it, and his practice proclaimeth it, thath his Gold is his God, and that his Gain is his Godliness; and that is sufficient to prove him an Idolater, though he never outwardly bow his knee to an Idol. In regard whereof, the Apostle expressly pronouncethi Covetousness to be Idolatry, and thek Covetous man an Idolater. To reason then in this point, as our Saviour himself doth:l Where a mans Treasure is, there is his heart; and where a mans heart is, there is his happiness, that is his God. Since the covetous man thereforem setteth his heart on his riches; nputteth his trust in his treasure: and whereaso the faithful make the name of God their strong tower, whereunto they resort in time of trouble for safety,p the worldly rich man maketh his wealth his bulwark and fence, whereupon he reposeth himself and wholly relieth: It must of necessity follow hereupon, that as the Apostle saith of the fleshly-minded man, thatq his belly is his God; so of the worldly-minded man, thatr his money, or his penny is his God: And if his Money be his God; his Gain must needs be his Godliness.
For the former: It is a very absurd conceit indeed, and though too too rife in the world, yet such as few or none will be acknowne of, and either openly father, or seeme outwardly to favour. But as God at the last day, when the wicked shall goe about to excuse and defend themselves, he will not onely take hold of their words,b By thine owne mouth will I judge thee, thou thriftlesse servant; and advantage of their actions,c I was naked and yee clad mee not, hungry and yee fed me not, &c. and therefore had neither Faith nor Love; but hee will convince them by their owne Consciences too,d Their secret thoughts shall either excuse or accuse them in that day: In like manner ⟨p. 128⟩must we deale with those that will seeme to abhorre and detest this Opinion, and yet doe those things that maintaine and uphold it.e The Foole saith in his heart, There is no God; and that is sufficient to prove him an Atheist, though he never openly maintaine any Position of Atheisme. And there be some thatf professe they know God, but deny him in their deeds: andg that is enough to prove them irreligious, though they never utter that their impietie in speech. So in this case, the Covetous mans heart saith it, and his practice proclaimeth it, thath his Gold is his God, and that his Gaine is his Godlinesse; and that is sufficient to prove him an Idolater, though he never outwardly bow his knee to an Idoll. In regard whereof, the Apostle expresly pronouncethi Covetousnesse to bee Idolatry, and thek Covetous man an Idolater. To reason then in this point, as our Saviour himselfe doth:l Where a mans Treasure is, there is his heart; and where a mans heart is, there is his happinesse, that is his God. Since the covetous man therefore
- bEx ore tuo judicabo te, serve nequam. Matth. 25.26. Luk. 19.22.
- cMatth. 25.42.43.
- dRom. 2.15.
- ePsal. 14.1. & 53.1.
- fTit. 1.16.
- gQuicscat lingua, loquatur vita. August. in 1 Joan. hom. 3 [Greek or Hebrew]. Euseb. praepar. Evang. lib. 1. cap. 1. Efficacius est vitae testimonium quam linguae. Cyprian. de dupl. martyr. Et validior vox operis quàm oris. Bern in Cant.Quicscat lingua, loquatur vita. August. in 1 Ioan. hom. 3 〈non-Latin alphabet〉. Euseb. praepar. Evang. lib. 1. cap. 1. Efficacius est vitae testimonium quam linguae. Cyprian. de dupl. martyr. Et validior vox operis quàm oris. Bern in Cant.
- hDivites facultatibus suis alligatos magis aurum consuevisse suspicere quàm coelum. Minut. Octav. Quid fecisti quod jussit Deus? quid non facis quod avaritia jubet? Aug. de divers. 12. — nam si sacrificem summo Jovi, Atque in manibus exta teneam ut porriciam, intereà loci. Si lucri quid detur, potius rem divinam deseram. Plaut. Pseud. 1.3.Divites facultatibus suis alligatos magis aurum consuevisse suspicere quàm coelum. Minut. Octav. Quid fecisti quod jussit Deus? quid non facis quod avaritia jubet? Aug. de divers. 12. — nam si sacrificem summo Iovi, Atque in manibus exta teneam ut porriciam, intereà loci. Si lucri quid detur, potius rem divinam deseram. Plaut. Pseud. 1.3.
- iColoss. 3.5.
- k
