The amendment of life comprised in fower bookes: faithfully translated according to the French coppie. Written by Master Iohn Taffin, minister of the word of God at Amsterdam.

The fifth Folly. To iudge of mans felicitie or miserie by the out∣ward apparance. Chap. 6.

THe fifth folly resteth, In iudging a mans felicitie or miserie by the outward apparance. This folly is so much the rather to be no∣ted, as it is more common, euen in the children of God, and the rather to bee reiected, as it is the more pernitious. The Prophet and author of the 73. Psalme, confesseth that himselfe was ouer∣taken with this folly, esteeming the wicked, by reason of their pro∣speritie, to haue beene blessed, and contrarywise, such as walked in purenesse and holynesse, drinking vp tribulations in abundaunce as water, to haue beene accursed. Yea, hee acknowledgeth that the outward prosperitie of the wicked, and the afflictions of the righ∣teous, dyd so trouble him, that his feete had almost slipped to ioyne with the wicked: that hee thought there had beene no pro∣uidence in God, and that therefore it was lost labour to serue him in holynesse. But afterward hee plainely confesseth, that this was an extreame folly, that hee was almost become a brute beast, that hee knew nothing, and that in the sight of God he was but a beast. Ieremie touched with the same errour,* 1.1 entereth into argument with God, demaunding why the wicked shoulde prosper, and the righteous bee in tribulation.* 1.2 Iob also confesseth, that it troubled him and made his flesh to tremble. How often doth Dauid com∣plaine, resting onely vppon the outwarde shew of his troubled e∣state, as if God had forsaken him, as if hee had forgotten him, as if hee had beene angrie with him, as if hee had withdrawen his grace & mercy from him? The Church of Israel, considering her afflicti∣ons, entered into opinion & complaint, that God had forgotten & forsaken hir To be briefe, al men naturally haue respect to the out∣ward apparance, deeming such as doo prosper to be blessed, & the afflicted to be accursed.

2 This peruerse iudgement proceedeth of another folly and a∣buse, euen this: That wee imagine that all grace, sauour, bles∣sing, and felicitie, resteth onely in honour, riches, and carnall com∣modities. But as this sparke of the image of God sometimes gi∣ueth light to our mindes, that all thinges depende vppon Gods prouidence, yet fall wee into this errour, to thinke that God in his

wrath and displeasure reiecteth all those that are afflicted, and that contrarywise hee loueth and fauoureth such as doo prosper: and thereof wee conclude, that the afflicted are accursed, and the wicked blessed. As for others, who attribute all to fortune and aduenture, and knowe no other good or felicitie but this lyfe, they lykewise fall into the same errour, as thinking all that prosper in this lyfe to bee blessed, and the afflicted to bee accursed. And this causeth the wicked to flatter and harden theyr heartes in all ini∣quitie. Much lyke to the Sicilian tyrant, who when he had despoi∣led the temple of all the golde therein,* 1.3 hauing a fayre winde vpon the sea, sayd, You see that the immortall Gods doo fauour sacri∣ledge and Church-robbers. The lyke blasphemies doth the pro∣phet Malachie attribute to the wicked in his dayes, saying: It is in vaine to serue God,* 1.4 and what profite is it that wee haue kepte his com∣mandements, and that wee walked humbly before the Lorde of hoastes. Therefore wee count the proude blessed, euen they that worke wicked∣nes are set vp, and they that tempt God, yea, they are deliuered. Besides, what is the reason that many hauing knowledge of the truth, doo yet rest plunged in idolatrie? And others also that had forsaken it do returne therto, but euen that considering of the outward ap∣parance of Idolaters, inioying their goods, dignities, and carnall commodities, and the afflictions of such as followe Iesus Christ, they thinke them to bee more blessed than those that carrie the crosse of Christ?

3 What lykewise is the reason that so much people, yea, euen so many nations which professe religion, doo giue ouer themselues to vnlawfull traffique, to fraude, deceit, and other iniquities? Euen this, that they imagine that those men which doo most abounde in riches and carnall commodities, albeit wrongfully gotten, are neuerthelesse more blessed than the poore afflicted that walke sincerely and vprightly. Our sight is so thicke, and our eyes are so dimme, that we cannot penetrate beyond the outward prosperity, and come to the sight of the iniquity that lurketh vnder the same, which is vndoubtedly accursed by God, & bringeth forth mischief notwithstanding whatsoeuer colour it be shaddowed and clothed withall. We discerne onely the prosperitie of the one, and the af∣fliction of the other, but doo neuer looke to the cause and end of the same. We see the garment onely and not the bodie, or the bo∣die, but not the soule, the outward worke, but not the workeman.

4 Let vs therefore applie this to our purpose. In the first Psalme it is saide, Blessed is the man that doeth not walke in the counsell

of the wicked, nor stand in the waie of sinners, nor sit in the seate of the scornefull. And this may wee well beleeue, if wee but looke vpon the wicked, the sinners, and scornefull, eyther vpon a scaffolde, or vpon a ladder readie to be executed to the death, or cast into hell. But if thou considerest these wicked ones, these sinners, and scor∣ners, clothed in wealth, adorned with honour, reioycing in carnall commodities, thy minde will alter. For, casting thy e••e vppon the garment, the delight of the flesh, thou wilt thinke them blessed, yea, thou wilt not beleeue the doctrine of Dauid, who sayth, thou canst not bee blessed vnlesse thou renouncest the wicked course of the wicked and sinners. Thou resemblest those, who seeing a man in a goodly bed, serued with all dainties, and with sound of musicke, doo thinke him much blessed, but himselfe contrarywise feeling the intollerable anguish of the gout or collike, will com∣plaine as a miserable and wretched man.

5 This folly also, to iudge by the outward apparance, is so much the greater, as that thereby wee doo conclude that wee are brute beasts, voide of an immortall soule. Likewise, that beeing beasts, wee are more miserable than all other beasts. Beasts, fishes, or souls haue easier liues than men, especially than the children of God, who aboue all other are subiect to tribulations. These creatures wanting vnderstanding, doo manye times passe ouer the whole course of theyr liues without feeling anie calamitie, vntill death, whereof likewise they haue no apprehension. They liue without care, sorrow, or other passions that trouble man. And therefore if man, as beasts, haue no immortal soule, these creatures are more blessed than hee, and consequently, the wicked that liue at ease and in prosperitie, are much more blessed than the afflicted chil∣dren of God, if after death they haue no feeling of good or euill. But if wee bee fully resolued that man is not a beast, but hauing an immortall soule, is after his death to looke to go either to hea∣uen or to hell, we will no longer by the outward apparance iudge that the beast, much lesse the wicked man in all his triumph, is more happie than the afflicted children of God.* 1.5 If afflicted Lazarus, and the rich man, triumphing in pleasures, had had no immortall soules, men might with some reason haue adiudged Lazarus accursed, and the rich man blessed. But that iudgement is to passe vpon beastes onely. For as for them, beeing no beasts, but endued with immortall soules, albeit the rich man was ho∣nourably buryed, and Lazarus with beggerie, yet the rich mans soule beeing cast into hell fire, cryed out that hee was, and is ac∣cursed:

and that the soule of Lazarus beeing by the Angels lifted into heauen, was & is blessed. We read that Croesus king of Lidia, inioying great abundance of wealth,* 1.6 and all other prosperitie that might make a man blessed in this worlde, on a time demaunded of Solon, one of the seuen wise men of Greece, whether he thought there were anie man more blessed than himselfe. But Solon an∣swered, that no man was to bee called blessed before his death. Rightly did Solon there reproue the folly of Croesus, who thought himselfe blessed in vncertaine prosperitie. As Solon lykewise be∣ing accounted so wise, shewed his follye, by signifying in such an answere, that Croesus had bene blessed if he had continued in such prosperitie vntill his death. Yet if Solon iudged that Croesus coulde not thinke himselfe blessed in all his prosperitie, what would hee haue iudged if he had beene a Christian, and had seene the change of Croesus prosperitie, not into that calamitie that be∣fell him when Cyrus afterward tooke him prisoner, but euen into hell and death euerlasting? Might hee not, and that iustly, haue sayd that Croesus, notwithstanding his prosperitie, euen albeit the same had stuck by him vnto his death, was neuer blessed, but most accursed.

6 Plato, a Heathen, confirmeth the same by a notable discourse,* 1.7 which Plutarch indeauouring to comfort Apollonius vppon the death of his sonne, doth alleadge. This euermore, sayth hee, was one resolute opinion, that whosoeuer departed this lyfe & had li∣ued vertuously, at his death he was transported to the Ilands of the blessed, and there feeling no inconuenience, inioyed soueraigne felicitie. And contrarywise, they which liued wickedly and vn∣iustly, were sent into the prison of iustice and vengeaunce, cal∣led Tartarum. At the first, sentence was awarded by liuing Iudges, and while men were yet aliue, but the same daie that they were to die. Howbeit there grewe such abuse heerein, that complaint was brought from the Ilandes of the blessed, that some were sent thether, that had beene wicked and peruerse liuers. And thereuppon was the occasion of such abuse examined, which was sounde to proceede of this, that iudgement was giuen while the men yet liued, clothed with honourable carcases, wyth riches, nobilitye, and other lyke qualities. In respect whereof they found many witnesses, who making their apparaunce before the Iudges, affirmed for them that they were men that deserued to passe to the sayde Ilandes of the blessed. The cause of the errour

once found out, it was decreed, that from thence forth ther should no iudgement passe vntill after death, when the soules should bee depriued of theyr bodies, and that also not by men yet aliue, and subiect to bee abused by the outwarde shew, but by spirites who should see nothing but the spirits and naked soules of those whom they were to giue sentence vppon, to the ende that they which in this world had wrought wickednesse in theyr honourable bodies, clothed with nobilitie, riches, and such other qualities, might bee sent to tormentes: and contrarywise, that they who during theyr liues had kepte righteous, h••lye, and vertuous soules, albeit in poore, abiect, and afflicted bodies, might passe into the Ilandes of the blessed. This was the discourse of a Heathen man, who had attained some sight of the truth, albeit intangled in ignorance and errour, yet fitly confirming our argument, namely, that wee must not iudge of mannes felicitie or miserie by the outwarde appa∣rance.

7 This folly of iudging by the outward apparance, doth yet pro∣ceede farther. For it can take no place, (at the least wherein to stay and settle it selfe in mans heart) but onely among those that denie Gods prouidence, namely, those that thinke there is no righteous God, that administreth iustice. For confesse that there is a God, and that hee is righteous, and thou canst not iudge of mans felici∣tie or miserie by the outward shew. Thou canst not (I saie) iudge whether hee that liueth in prosperitie be blessed, or another in af∣fliction cursed. For sith most vsually the wicked do prosper in this lyfe, and contrarywise the children of God haue most trouble, what should become of Gods iustice, whose nature is to re∣warde euill to the wicked, and good to the good? A certaine Bi∣shop of Verdune, in his Chronicle reporteth, that one Almauri, king of Ierusalem, on a time demanded of a certaine Doctor, howe he could proue another life after this. The Doctor asked him whe∣ther he beleeued there was a God: Which when he had graunted, It sufficeth, sayd the Doctor. For if there be a God he is righteous: if hee bee righteous, he must administer iustice, in rewarding the good and punishing the wicked. Nowe thy selfe, sayde hee, hast knowen such a wicked man, who alwayes liuing in pleasure and honour, slept in peace. Thou knewest such another, a verie good man, in continuall tribulation, euen to the death. If therefore there bee a righteous God, it cannot bee chosen, but there is ano∣ther lyfe, wherein this good man resteth nowe in blisse, and the

wicked man in woe. Whether this was a true reporte, or but a fic∣tion for example and doctrine, yet doeth it surely most playnelye teach vs, that hee that by outwarde prosperitie iudgeth a man to be blessed, and by tribulation to bee accursed, denyeth a God, in that hee denyeth his iustice. The doctrine of this historie or ex∣ample doeth Saint Paul also confirme, saying, That the tribulati∣ons of the faithfull, layde vppon them by the wicked that are in prosperitie, are a manifest testimonie of the iudgement to come, farre other than the fooles do by the outward apparance imagine. The reason hee also addeth, saying:* 1.8 For it is a righteous thing wyth God to recompence tribulation to them that trouble you, and rest to you that are troubled. Which iustice if it be not executed in this life, he concludeth, that it shal be in the latter comming of Iesus Christ to iudgement.

8. It is blasphemie against God, sayth Dauid, to saie that he will not regard mans transgressions, to punish them according to his iustice. Wee will not therefore saie,* 1.9 that the sinner liuing in plea∣sure, alreadie condemned in the sight of God, and waiting but the houre of eternall death, can bee blessed, or more blessed than the faithfull and troubled man, who walketh through tribulations, to take possession of the kingdome of heauen. For if by outward apparance wee iudge the wicked man that is in prosperitie, to be blessed, and the good man that is in affliction, accursed, we shall abolish Gods iustice, yea, euen God himselfe. And this is the ra∣ther to bee noted, to the end that when the children and seruants of God doo finde themselues sometime pricked with this tempta∣tion, they may the better stand vpon their gard, with constancy to resist the same.

9 Some men in olde time reiected the booke of Ecclesiastes,* 1.10 thinking that Salomon wrote it in his olde age, after hee had beene carryed awaie by the multitude of his wiues. Alleadging, that in that booke hee placed mans soueraigne and chiefe felicitie in the pleasures and lustes of the flesh, as if there were no other lyfe after this. Some Epicures lykewise in our time, doo abuse it to the lyke purpose, alleadging that there is nothing better than to take pleasure, for at death they see not what becom∣meth of the soule of man no more than they do of beastes, wyth many other such lyke speeches, which tend to that purpose. But they themselues are in deede verie beastes, so to vnderstande and misconster it. For Salomons meaning tended rather to confirme the same which wee doo seeeke to mayntayne, namely,

that no man may by the outward shew iudge of mans felicitie or miserie, because all things fall out alyke to the one and to the o∣ther. And that is his meaning, where he saith, Man knoweth not ey∣ther the loue or hatred of God toward him,* 1.11 if he wil iudge by the out∣ward shew. Then hee passeth to beasts, saying: No man seeth what becommeth of the soules either of man or beasts, namely, with bodyly eyes.* 1.12 But when he addeth, that It shall bee well with them that feare the Lord, and doo reuerence before him: but it shall not be well with the wicked, hee shall be like a shadow, because hee feareth not before God. When also he exhorteth to keepe Gods commandementes, protesting that it is the whole duetie of man, and that concluding his speech, hee saith,* 1.13 that God will bring euerie thing to iudgement that man hath done throughout the whole course of his life, withall adding, that the spirite shall returne to God that gaue it. Hee doth sufficiently shew that hee beleeued the immortalitie of the soule and the lyfe euerlasting. But where hee seemeth to commend those that take theyr plea∣sures,* 1.14 saying, It is comely to eate and drinke cheerefully: hee meaneth in the common opinion of the foolish and vnaduised, who rest∣ing vppon this lyfe, and the iudgement of felicitie or miserie by the outward shew, without remembring that mans soule is immor∣tall, d•• imagine him to be as a beast, among whom such as are best vsed are most happie. Howbeit as man is a creature of much more excellencie than a beast, and yet if we regarde but the outwarde shew of this lyfe, the beast is much more happie than man. So we must necessarily beleeue that there is another lyfe after this, and therfore conclude, that it is meere folly to iudge of mans felicitie or misery by the outward shew.

* 1.1510 Neither is it in vaine, that Dauid so earnestly exhorteth vs to take heed of this folly and error, to iudge by the outward shew: as also he is neuer weary of admonishing vs, not to enuy those who outwardly seem happie, but constantly to depend vpon the Lord, and to walke vprightlie in his sight. And in deede this iudge∣ment by the outward shew, is not onely repugnant to faith, but vt∣terly abolisheth the same: and not faith onely, but also hope and desire to walke in the feare and obedience of God. The Apostle to the Hebrewes sayeth, that Faith is the ground of thinges which are boped for,* 1.16 and the euidence of things which are not seene. Saint Paul also teacheth vs, that hope is of thinges which wee see not. Nowe the foundation and obiect of faith is the worde of God,* 1.17 pro∣nouncing and assuring vs, that the righteous and holye, suffering persecution for his name, are happie, well beloued, and blessed

of God: yet canst thou not see this but with the eye of faith: and therefore, in iudging of a man with thy bodily eye to be accursed in his tribulations, thou dost abolish faith. Hope is founded vpon the promise of celestiall, spirituall and eternall goods to come. If therfore when thou seest a faithfull man in trouble thou presently dost iudge him to be accursed, thou dost abolish hope, which re∣gardeth not the time present, but to come. Againe, if we were to depend vpon the externall iudgement and to say that the wicked that are in prosperitie, are blessed: who will dispose himselfe to endure pouertie, and other afflictions, by walking vprightly and in holinesse? Nay, will not all men rather apply themselues to fraud, iniury, extortion and other iniquitie, sith ritches, honour, and other carnall commodities will redound to their blisse and felicitie?

11 By the premisses we may see, what a dangerous and perniti∣ous folly this is, to iudge of mans felicitie or miserie by the out∣ward shew, wherby we abolish the immortalitie of the soule, God and his righteousnesse, saith, hope, and all care and desire to walke in the feare of God. That we may therefore Amend our liues, let vs hereafter be better aduised, and iudge of mans felicitie or mi∣serie, not after the outward shew,* 1.18 but according to the infallible and assured testimonies of Gods word. Thus when the eare shall heare these sentences. Blessed are you poore in spirite:* 1.19 that hunger and thirst: and that mourne: Blessed are you when men hate you and cast you forth, and say all manner of euill against you for the sonne of mans sake. Againe, Woe be to you rich men, woe be to you that be satisfied and re∣ioyce: wee bee to you that liue at ease in Sion. Faith will iudge accor∣ding to Gods word, that the faithful in affliction are blessed, and the wicked in prosperitie most accursed. Yet if the eye beholding the ritches, honour and commodities of the wicked, shoulde iudge them to be happie: faith leaning to the testimonie of Gods word will beate downe and suppresse the false iudgement of the eye, concluding that it is meere folly to iudge of mans felicitie or miserie by the outwarde shewe: And albeit the worlde and the flesh doe cry out to the contrarie, yet will we harken to, and sted∣fastly holde this sentence pronounced by him who is trueth it selfe, saying, Say yee, it shall bee well with the iust, for they shall eate the fruite of their workes. but woe bee to the wicked,* 1.20 who seeketh after iniquitie, for the rewarde of his hand shall bee giuen vnto him.

10 Let vs remember the contents of the 92. Psalme, where Da∣uid

exhorteth vs to praise God, to declare foorth his mercie and truth, to reioyce in his workes, to crie out that they are glorious, & his thoughts very profoūd. What thoughts & works? Euen that the wicked doe spring vp like grasse, and all workers of iniqui∣tie doe flourish that afterward they may bee rooted out for euer. And heereof to giue vs the more assurance, directing himselfe to God,* 1.21 he saith. For loe thine enemies O Lord, for loe thine enemies shall perish, and all workers of iniquitie shall bee destroied. But the righteous shal flourish like a Palme tree, & shal grow like a Cedar in Libanon. Such as be planted in the house of the Lord, shall flourish in the courtes of our God. They shall bring foorth fruite in their age, they shall bee fat and flourishing. To declare that the Lord is righteous, and that no iniquitie is in him. And in as much, saith hee, as man, resembling a brute beast, knoweth nothing, and that the foole vnderstandeth not this worke of God, hee is the more diligently to meditate vpon this Psalme, which, as the inscription importeth, is a Canticle for the Sabaoth, wherein Dauid sheweth that we are to rest from all other cogitations, that with quiet mindes we may meditate vpon this doctrine. Entring, as in another place he saith, into the Sanct∣uarie of God, & in his word considering the accursed end of the wicked that liue in pleasures, and prosper in wicked consciences: Whome God hath set in slipperie places and caused to sall headlong:* 1.22 how suddenly they are destroyed and horribly consumed. As a dreame when one awaketh: whē thou raisest vs vp thou shalt make their image dispised. Wherupon he concludeth that it is good to be alwaies with God, and to be guided by his counsell, with assurance that hee will re∣ceiue vs into glorie. And therefore with him let vs saie. Whome haue I in heauen but thee? And I haue desired none in earth with thee: For loe, they that withdraw themselues from thee, shal perish, thou shalt destroye all them that goe a whoring from thee. But as for me, it is good for me to draw neere to God, hee is my comfort: I haue put my trust in the Lord that I may declare all thy workes. Let vs therefore repose our selues in this onely wisedome: to beleeue in him that knoweth bothe the outside and the inside, thinges present, and thinges to come: who onely is our competent iudge and faithfull witnesse, and cannot lye: Beholde how without leaning to the outwarde shew, we may conclude that the sinner in all his prosperitie is ac∣cursed, and the faithfull in affliction blessed, likewise how the contrarie opinion is like vnto chaines and strong roopes to draw men to liue as the wicked and prophane persons.* 1.23 Thus by con∣sideration of the premises, breaking a sunder these cursed roopes

and chaines, wee may bee encouraged to perseuere in good workes, as knowing that our labours shall not bee in vaine before the Lord.

Notes

• * 1.1

  Iere. 11.7
• * 1.2

  Io••. 11 6.7 Psal. 22.2 Psal. 13.2 Psal. 79.5 Psal 77 10. Esa. 49.14
• * 1.3

  Dionisius.
• * 1.4

  Malach. 3.4.
• * 1.5

  Luke 16.19
• * 1.6

  Plu. in the life of Solon.
• * 1.7

  Plut. in his consolation to Apolonius
• * 1.8

  2. Thes. 1
• * 1.9

  Psal. 10.13.
• * 1.10

  Philast in his catal. of here∣tikes. c. 132. Iac. Chrisost. polit. in the preface be∣fore the com. on the Canti∣cles.
• * 1.11

  Eccles. 9.1 Eccle. 3.19
• * 1.12

  Eccl. 8.12.13.
• * 1.13

  Eccl. 12.13.14
• * 1.14

  Eccl. 5.17
• * 1.15

  Psal. 37.
• * 1.16

  Heb. 11.1.
• * 1.17

  Rom. 8.23
• * 1.18

  Mat. 5.
• * 1.19

  Luk. 6.28. Amos. 6.1.
• * 1.20

  Esa. 3.10, 11.
• * 1.21

  Psal. 92.
• * 1.22

  Psal. 73.
• * 1.23

  1. Cor. 15.18.