A Guide to Godliness
The seventh privilege peculiar to the godly, is, that God granteth unto them the means to build them up in grace, and to bring them to salvation, with hearts to use them, and the inward assistance of his holy Spirit, whereby they become profitable and effectual to their ends. The which is to be understood, first, of the public means, as hearing the Word, Sacraments, and Prayer, which the most in the world have not at all, but those only that live in the Church, of which the fewest, and least number enjoy them to their use and benefit, either because they neglect and contemn them, or use them after a cold, careless and formal manner, without any desire and endeavor to profit by them, wanting in themselves faith, and a good conscience, and also the inward co-operation of God's holy Spirit, to bless and sanctify them to their use. By reason whereof it cometh to pass, that after they have long been partakers of God's holy • dinances, they are never the better, but remain as ignorant and full of • fidelity, as impenitent and unprofitable as they were at the first; yea in • uth much the worse, seeing for want of faith and preparation, the pr • ching of the Word, which is in it own nature, God's strong power to thei • salvation, and the savor of life unto life, becometh unto them the sa • ur of death, to their deeper condemnation; and the Sacrament, which is the • ale of salvation, through their unworthy receiving of it, sealeth unto • em judgment and condemnation; yea even their prayers themselves a • turned into sin, whilst they know not how to pray as they ought, • th faith and fervency, in spirit and truth, but draw near unto God with th • r lips only, when as their hearts are far from him: whereas unto the god • , they are great and inestimable privileges, because the Lord by his S • irit stirreth up their appetite to hunger and thirst after them, and giu • th grace to use them aright, after that manner as hath before been she • ed, mixing faith with them, whereby they become profitable, and that • ot only a justifying faith, without which it is impossible to please God, but • special faith or branch of the other, whereby they use God's holy or • ances without doubting, assuring themselves that he will, according • o his gracious promise, accompany their diligent, careful and conscio • able use of the outward means, with the inward operation of his holy • pirit, and make them effectual for the enriching of their souls with all • pirituall and sanctifying graces, and the furthering of their everlasting salvation. And secondly, the godly have this privilege more peculiar v • to themselves, in respect of the private means before spoken of; as wat • hfulnesse, meditation, examination of themselves, private prayer, and t • e rest, seeing scarce any but they use them; or if they do, slightly, coldly, and to no purpose: whereas God giveth them grace to use them aright, and with an earnest desire to profit by them; the which he also satisfieth, whilst by the inward assistance of his holy Spirit, he maketh them powerful and effectual for their spiritual nourishment, and the enriching of their souls with all sanctifying and saving graces. And this also may be an effectual reason to move us to godliness, that we may enjoy these great privileges, and not only have and use them with others, but also have them blessed and sanctified by God's Spirit, that they may become profitable and effectual to our salvation, without which, our nourishment it self will turn to poison, and God's holy ordinances, which are the means of life and happiness, being abused by us for want of grace and godliness, will but harden us in our sins, and so increase our condemnation and punishment.
§. Sect. 3 The eighth main privilege i • ▪ that they shall persevere in the state of grace unto salvation.
The eighth privilege peculiar to the godly, is, that they shall persevere in the state of grace and salvation unto the end; and howsoever, through the violence of the temptations of their spiritual enemies, and their own frailty and corruption, they have many slips and falls, yet they shall never fall away; and though they err sometimes out of the way of righteousness, into the by-ways of sin, yet they return into it again by unfeigned repentance, and redeem this lost time with more then ordinary diligence in God's service. So that though there may be, and are some ill premises in their lives which truly fear God, yet they always make a good conclusion; though they have many rubs in the • beay, yet at length they come safely to their journeys end. And though • hey have many faults and failings in their lives, yet they are always ble • d in their death; according to that of the Psalmist; Mark the perfect • n, and behold the upright, for the end of that man is peace: and that of th • Preacher, Though a sinner do ill an hundred times, and his days be prolong • d, yet surely I know, it shall be well with them that fear God, which fear befo •• him. The which their perseverance in the state of grace unto the end, • not grounded upon themselves, or the strength of the graces which • ey have received (for then it were but a poor privilege, which woul • every day be subject to losing) but upon the power and promises of G • d, his Nature and Attributes, the Intercession of Christ, and the vertu • of his holy Spirit assisting and strengthening them. For, It is God whic • • stablisheth us in Christ. It is his strength, whereby we are enabled to stand • st against all the temptations of our spiritual enemies: it is his power, • hereby we are kept through faith unto salvation. And though we are able t • do nothing of our selves, yet we can (with the Apostle) do all things, though the power of Christ, which strengtheneth us: neither is our spiritual lif • in our own custody, but it is hid with Christ in God, as the Apostle spe • keth. It standeth not upon the strength of our own free will, but of God's will; and as our Savior telleth us, This is the Fathers will, that of • ll which he had given him, he should not lose one, but should raise it up at the l • st Day. It standeth upon, not our resolution or love towards God, but upon his unchangeable counsel and decree, which shall stand, who hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ; and upon his love which is immutable and everlasting: for whom he lo • eth, to the end he loveth them. Not upon our strength, but upon the power of God, who is more mighty to save, then all our enemies to hurt and destroy us; so that though we be weak, and unable to hold out, yet we shall be established; for God is able to make us stand, and to keep that which we have committed unto him, against that great Day of Christ's appearing; for, he is greater then all, and none is able to pull us out of his hand. Finally, it resteth not upon the truth of our promises made to God, but of his promises made to us, who is a faithful and true witness, and all his promises in Christ, Yea and Amen. For the Lord hath made his covenant with us, and promised, that he will put his Law in our inward parts, and write it in our hearts, and will be our God, and we shall be his people. That he will forgive our iniquity, and remember our sins no more: that he will put his Spirit upon us, and that his words which he hath put into our mouths, shall not depart out of them, from henceforth even forever: and that he will make an everlasting Covenant with us, and not turn away from us to do us good, but will put his fear into our hearts, so as we shall not depart from him. That though we fall, we shall not be cast off, because the Lord putteth under his hand. That our righteousness shall remain forever, and that we shall never be moved, but shall be had in everlasting remembrance. The which Covenant and promises of God are most immutable and unchangeable. For the Mountains shall depart, and the Hills shall be removed, but God's kindness shall not depart from us, neither shall the Covenant of his peace be removed. Yea, it is easier for heaven and earth to pass, then one tittle of his Word to fail. The which may serve as a forcible argument to persuade us to serve the Lord in the duties of a godly life; seeing when we are once entered into it, we shall be sure to hold out in our Christian course unto salvation, notwithstanding our own frailty and corruption, the many and great difficulties which we find in the way, & the might & malice of all our spiritual enemies; for he that hath begun this good work of grace in us, is able and willing to perfect it unto the end. The which argument, taken from the infallibility of God's counsel, ordaining us to salvation, the Apostle useth to with-hold us from all sin; The foundation of God (saith he) standeth sure, and the Lord knoweth them that are his. And let everyone that nameth the name of Christ, depart from iniquity. Yea, that we might the better be encouraged to forsake all sin, and to serve God in holiness and righteousness, he hath not kept this royal and inestimable privilege of our perseverance in grace unto salvation, as a secret to himself, but hath so plainly revealed it in his Word, that we may take notice and be assured of it, according to that of the Apostle; These things have I written unto you who believe on the name of the Son of God, that ye may know that he hath eternal life. To the end that thereby our hearts may be replenished with gladness, and we encouraged to hold on in our course with joy, seeing though we have many lets and mighty oppositions in the way, yet we are sure that at the last we shall come safely to our journeys end.
§. Sect. 4 The great and inestimable privileges wherewith God crowneth a godly life in the world to come.
And these, with many other, are the rich and royal privileges, wherewith God in this world doth reward and crown a godly life: which though they be great and inestimable, yet are they all little, in comparison of that glorious happiness, which God hath reserved for those that love and serve him in the world to come, being all but short preludes to that heavenly harmony, and small earnest-pennies and first-fruits of that main bargain, and plentiful harvest. For there we shall, both in our souls and bodies, be perfectly freed from all miseries and evils both of sin and punishment, and all tears shall be clean wiped from our eyes; and there shall be no more death, nor sorrow, nor crying, neither shall there be anymore pain, as the holy Ghost speaketh. And contrariwise, we shall there in joy such honors, riches and joys, as neither the tongue can utter, nor the heart conceive. For we shall inherit a Kingdom, an heavenly Kingdom: yea, the Kingdom of God, which like himself, because it chiefly consisteth in the fruition of himself, is most absolute and infinite in all perfection. There we shall be crowned with a Crown of life, an incorruptible Crown, a Crown of glory. There we shall be perpetually feasted at the great feast and marriage Supper of the Kings Son, where there shall be nothing but mirth and gladness, plenty without want, and fullness without satiety. There we shall rest from all our labors, and sanctify unto God a perpetual Sabbath, continually singing praises unto him, who is the Author and Fountain of all our happiness. There we shall swim in a river and torrent of pleasure, and have fullness of joy at God's right hand for evermore. There we shall have spiritual bodies, that is, such as shall be endued with spiritual and excellent qualities; as immortality and agility, strength and impassibility, beauty and comeliness, brightness and glory. There our souls shall be perfectly renewed according to God's Image, being endued with such wisdom and understanding, that we shall know God and his will, our selves, and all the secrets and mysteries both of nature and grace; and with such complete holiness and righteousness, that there shall be neither spot nor wrinkle in them. There we shall have the blessed and glorious society of all the holy Saints and blessed Angels, and perfectly loving them as our selves, we shall rejoice in their happiness, as much as in our own, whereby our joys shall be, according to their innumerable number, multiplied and increased. There we shall enjoy the company of our Savior Christ himself in his perfect glory; and that which shall be the top and perfection of all our happiness, we shall have the vision and fruition of God himself, the Father, Son and holy Spirit, who being infinite in goodness, glory, beauty, excellency, wisdom, power & all perfection, will be the full consummation of all our joy and happiness; which blessed estate we shall enjoy, not for a thousand, or many thousand millions of years, but these pleasures shall last for evermore, and of this Kingdom there shall be no end. All which points I do here but briefly touch, having entreated of them at large in another place. Only let us here take notice, that this rich privilege and incomparable happiness belongeth not to all or the greatest part of men, but is peculiar to the faithful, who desire and endeavor to serve and please God in the duties of a godly life: For though eternal life be the free gift of God, and he may bestow it where he will, yet he giveth it not unto any, whom he doth not first fit for it, induing them with grace, before he advanceth them to glory, and working holiness in them whom he purposeth to bring unto happiness; without which no man shall see God, as the Apostle speaketh. Though we are not saved and glorified for a godly life, but for the merits and righteousness of Christ applied by faith, yet we are not saved without it, seeing it is the way which leadeth us unto this place of heavenly happiness, in which if we travail not, we can never come to the end of our journey. It is a free inheritance, but yet given to none who have not approved themselves the children of God, by resembling their Father in holiness, and righteousness. It is not Wolves or Goats that must feed in this heavenly pasture, but only the Sheep of Christ, who stand at his right hand: and none are in this number, but those which hear his voice and follow him. And therefore the Apostle calleth this heavenly happiness a Crown of righteousness, not only because it was purchased by the righteousness and obedience of Christ, but also because it is given to none but the righteous, and their righteousness (not by merit, but of grace) is crowned with it. So he telleth us, that we must first be freed from the service of sin, and become servants to God, bringing forth the fruits of holiness, before we can attain unto that end of everlasting life. The which, above all other reasons, should powerfully move us unto the duties of God's service in a godly life. For seeing, as the Apostle speaketh, we expect to receive a Kingdom, which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear. And so I will conclude this part of my Treatise, containing the arguments and reasons, which may effectually persuade us to the leading of a godly life. And now nothing remaineth, but that I entreat thee (Christian Reader) not slightly to pass over what hath been said, but that thou consider and weigh seriously these reasons which I have produced. And if they convince thy Judgments (as they must needs, if it be not willfully blinded) that the godly life is most happy and blessed; both in respect of God's glory, and thy own benefit; freedom from evil, and fruition of good; present comfort, and future hope; be encouraged to go forward in this way with more diligence and greater speed, if already thou walkest in it; or be persuaded by them, if thou art not as yet entered into this course of Christianity, now to resolve of a happy beginning, leaving thine eager pursuit of worldly vanities; which, if nothing else, yet miserable experience in the end will teach thee, to be not only unprofitable, but (if thou prefer them in thy judgment, and love them in thine heart, before spiritual and heavenly excellencies) hurtful and pernicious, and betaking thyself unto a new course, endeavor to serve and please God throughout the whole remainder of thy days in the duties of a godly life. For be thou well assured, that these reasons shall be powerful and effectual, either to persuade thee, or to condemn thee, and shall serve as evidences of truth to draw thee, unto God in the duties of holiness and righteousness, or as evidences of terror to convince thee before God at the day of Judgment, for thy willful neglect and contempt of all means and motives, which in this acceptable time and day of salvation he hath graciously granted thee, to draw thee by the way of Grace and godliness, into that his heavenly Kingdom, full of glory and happiness.
THE SIXTH AND LAST BOOKE OF A GODLY LIFE, INTREATING OF THE IMPEdiments which usually hinder and discourage men from entering into, and proceeding in the Christian duties which are required unto it, and of the helps and means whereby they may be removed.
CAP. I.
Of those impediments which are cast into our way, to hinder us in the duties of a godly life, by Satan the Arch-enemy of our salvation.
§. Sect. 1 That Satan bendeth all his forces against us, to hinder us in the duties of a godly life.
HAuing spoken of the duties of a godly life, and of the means whereby we may be enabled to perform them; it now followeth, according to the order which we have propounded in the beginning of this Treatise, that we in the last place set down the impediments, which usually hinder us from entering into this Christian course, and from proceeding, when we have resolved to begin and go forward in it. For as there is nothing excellent & of great moment, wherein we meet not with some mighty opposition and notable hindrances, which, if we be not well armed and prepared, will discourage us from attempting it, or disable us in achieving it: so nothing in the world findeth more lets and discouragements, then our entrance into the course of Christianity, and our progress in the ways of godliness. For whereas all the promises of this life, and the life to come, do infallibly belong unto all those who serve the Lord in the duties of holiness and righteousness (from whence there ariseth an impossibility that they should miscarry, who conscionably perform them, or not attain unto everlasting happiness, who walk constantly in the way that leadeth unto it) hereof it is, that the enemies of our salvation bend all their might and malice, to keep us from entering into this way, or to divert us out of it, if we have already begun to run this race. These enemies are the devil (who is the chief and principal) the world and the flesh, which are his two chief captains that under their conduct lead all his forces. How mighty and dangerous these enemies are, I have shown at large in another place; only let it here suffice to know, that the great red Dragon, as he is ready to spit out his venom against us at all times and upon all occasions, that he may show his malice and spite against God by seeking our destruction, who were created according to his Image; so he disgorgeth against us whole floods of hellish poison, when we set our selves to serve God in the duties of a godly life, that he may, by making our ways slippery, cause us to fall. And though he suffer us quietly to go on in our own ways which lead to perdition, without stop or check, yea laboreth all he can to make them easy and pleasant to our corrupt flesh; yet when we set our face towards the heavenly Canaan, he pursueth us with all malice and fury, encountreth us with an huge host of hellish temptations, and stoppeth our course with innumerable impediments and discouragements, which he casteth in our way, that we may return again into the Egyptian slavery, and glut our selves with sensual and sinful pleasures. Yea, no sooner do we conceive a good thought or godly motion, but he watcheth us that he may take all opportunities of killing it in the womb, and to make it an abortive birth, or of strangling it as soon as it is borne and seeth the light, that so he may dishearten us by many discouragements, from proceeding in well doing. Let us know, that as he is a malicious Dragon, so a strong and mighty Lyon, who still standeth in our way, armed with sufficient power to destroy and devour us, if we were left to his fury. That he is a crafty old Serpent, excelling in natural subtlety, and through long and great experience, able by a thousand cunning devices to supplant and stop us in the ways of godliness, being well able through his deep policy, to use and employ all his forces for his best advantage. Finally, that he is most vigilant and never sleepeth, most diligent and never resteth, but night and day goeth about seeking to devour us, by enticing us to come within the reach of his cruel paws, whilst we wander and go astray out of the ways of Godliness, and so are out of the protection of our great and gracious Shepherd.
§. Sect. 2 How we may remove the former impediments.
But that this may not discourage us from entering into, and proceeding in the ways of godliness, let us consider, that whilst we study and endeavor to serve and please God in all holy and Christian duties, we are in his grace and favor, and under his protection, and having him on our side, we need not to fear, though Satan and all the power of hell bandy themselves against us. And therefore let us encourage our selves against the malice of the devil, by setting against it God's infinite and inestimable love towards all that fear and serve him, which is more powerful to save and defend us, then Satan's malice to hurt and destroy us. Let us remember, that the Lord hath loved us with an everlasting love, yea so loved us, that he hath given unto us his only begotten and dearly beloved Son to the death, that we thereby might attain to life and happiness. That he thus loved us when we were strangers and enemies, and out of this inestimable love redeemed us out of the hands of all our spiritual enemies, that we might serve him in holiness and righteousness, and therefore much more will this love move him to save and deliver us from their malice and fury, when we have wholly consecrated our selves to his worship and service. That this love maketh him so jealous of our safety, that he who toucheth us, toucheth the apple of his eye; and therefore as well will he suffer Satan's malice to impeach his own Majesty, as to hurt us who are so dear unto him. And though he hath such a spite and spleen against us, that he willeth and desireth above all things, that God might be dishonored in our destruction, yet let us cheerfully go on in the ways of godliness, seeing God's Almighty and All-ruling will opposeth and ouerswayeth his, and with no less earnestness seeketh our preservation and salvation. According to that of our Savior; This is the will of him that sent me, that everyone which seeth the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day.
§. Sect. 3 That Satan's might & malice compared with our weakness and simplicity, must not discourage us, and the reasons hereof.
Neither let Satan's power consisting in his might and strength, and in his craft and policy, compared with our weakness and simplicity, discourage us from serving God in the duties of holiness and righteousness. But when we have set our faces towards the heavenly Canaan, and are travailing unto it in the ways of godliness, though we see mountainous difficulties, impossible in respect of our own strength to be overpassed, on either hand, a sea of troubles and dangers before us, and an huge host of spiritual enemies armed at all points with hellish temptations, pursuing us at our backs; let us go on in our course without dread, seeing those which are on our side are more, and more mighty, then those which are against us. And first, when we see our own wants and weaknesses opposed with such malicious might and hellish fury, let not this dismay us, seeing it is a great part of our strength to see our weakness, and we are best armed, when we see, acknowledge and bewail our own nakedness. For this will make us more careful to provide and put on the spiritual Armor, especially the shield of faith, and the sword of the Spirit, whereby we shall be enabled to quench the fiery darts of the wicked one, and to stand fast and firm against all his temptations in the evil day, wherewith if we be thoroughly armed, we can never be foiled. Or if through our frailties and infirmities, we find herein many wants and imperfections, this must not discourage us, seeing our armor hath not so much sufficiency to defend us in its own strength, as from the Author that made it, and gave it for our use, who being Almighty, to make good his own work, and to be of high proof against all temptations, will never suffer those to be vanquished, who are of his arming, but will manifest his power in their infirmities, and glorify himself in their victory. Again, the sight and sense of our weakness, and our enemies power, must not so dismay us, as that we should desist in our course, but drive us unto the God of our strength, crying with Moses unto him for help and deliverance, when we are pursued by our spiritual enemies. And acknowledging with Asa our own impotency to resist them, let us make it our ground, to implore God's help. Let us be as children in the hand of our heavenly Father, and the more we find and feel our own weakness and proneness to fall, let us take so much the surer hold of him by a lively faith, and implore his help with the more fervency, who is able and willing to support us, and by the assistance of his holy Spirit to do all our works for us, as the Prophet speaketh. Finally, when we are most weak in our selves, this is no hindrance unto us, but that we may be so strong in the Lord and in the power of his might, as that we may be able to withstand and overcome all Satan's temptations, whereby he laboreth to hinder us in the ways of godliness. For though this strong armed man is able to keep in safety all that he possesseth, against weaker opposition, yet God, who is stronger then he, is able to disarm him, and to set us at liberty from under his tyranny. Though our adversary be mighty, yet our Savior, who hath redeemed and delivered us, is almighty, and no power of earth or hell is able to pull us out of his hand. And therefore when we see our own weakness, let us labor also to see the exceeding greatness of God's power, not only in himself, but also towards us who believe in him; and pray for our selves, as the Apostle for the Colossians, not only that we may walk worthy of the Lord unto all pleasing, being fruitful in every good work, but also that we may be strengthened with all might according to his glorious power, and overcome all difficulties, which our spiritual adversaries cast in our way, to stop and hinder us in this course of godliness. The like comforts we may have in the performance of all good duties, when as we consider Satan's craft and policy, and compare it with our ignorance and simplicity, seeing this need not to discourage us, if we deny our own wisdom as insufficient to guide us, and suffer our selves to be wholly directed by the light of God's truth, which is sufficient to discover and defeat all his subtleties and hellish stratagems whereby he endeavoreth to circumvent us; and give our selves over to be guided in all our ways by the good Spirit of God, who being infinite in wisdom, is able to turn this Ahithophel's policies into foolishness, to fustrate all his cunning plots and projects, and so to direct us in all our courses, that we shall easily avoid all the snares and secret ambushments of this subtle enemy. And finally, his vigilancy and diligence, in seeking to turn us out of the right way, that we may fall into his snares, cannot discourage us, if denying our own providence and watchfulness, we commit and commend our selves unto God's protection, seeing he is that great Watch-man of Israel, who never slumbereth or sleepeth, but continually keepeth us under the all-seeing eye of his providence, that he may preserve us safe from the malice and might of Satan and all the enemies of our salvation.
§. Sect. 4 Satan's temptations, whereby he impugneth our faith.
And thus we see, how we may generally encourage our selves in the duties of a godly life, against those impediments which arise from the nature of this grand enemy, who opposeth us in them. Many others there are which are cast in our way by his temptations, which either respect our faith, or the fruits of it in a godly life. Concerning the former; this wily and experienced enemy mainly bendeth all his forces and engines of battery against our faith, because he well knoweth, that if he can destroy the root, the branches and fruits which spring from it, will wither and fail of their own accord. And therefore sometime taking advantage of our wants and unworthiness, our falls, frailties, and infirmities, he persuadeth us that we have no faith at all, when as we have it; and sometimes laboreth to make us neglect all means of getting faith when it is wanting, by causing us to rest upon that show and shadow of it, carnal security and fond presumption. Yea, he assaulteth our faith diversely, in respect of all the causes and means of our salvation, that so he may hinder us in the ways of godliness. For first, he moveth us either falsely to believe, that all men are beloved of God, and so we among the rest, because we enjoy testimonies of his favor in worldly prosperity, though these outward gifts are given in common to the good and bad; or to doubt of God's love, in respect of our afflictions, and so to neglect all duties of his service, because we know not whether we or our works are accepted of him. Secondly, he persuadeth us either to think that all are elected to salvation, and so we among others, live as we list; or if some be elected, and some reprobated, that this Decree is unchangeable; and therefore if we be elected, we shall be saved, though we take our pleasure and neglect all good duties; or if we be rejected, we shall be condemned, though we take never so much pains in the ways of godliness. Finally, that we can have no assurance that we are elected, and therefore it is in vain to labor after it, but rather, that it is our wisest course to leave it to the venter, and take the benefit of present pleasures. Thirdly, he will tell us that all are redeemed by Christ, and we with others, and therefore we may live in our sins, seeing he hath satisfied for them; or that if he have redeemed but some only, that we cannot be assured that we are in this number, though we be never so diligent in God's service. Fourthly, he will suggest that all are universally called, and yet seeing many fall away, few are chosen, and consequently, that it is a matter impossible to be assured that we are in Christ's little flock, because when we have done all we can, we may become Apostates, and no better then Wolves and Goats; and therefore it were best to spare our pains, and to enjoy our pleasures when we may have them. Fifthly, he will tell us that we are justified by faith alone, and therefore by that faith which is alone, and that good works are not required to the act of justification, and therefore are needless to the party justified; that they are not the causes of our salvation, and therefore we need not to walk in them, but may easily go to heaven by another way. Sixthly, that none upon earth can be perfectly sanctified, and therefore seeing we cannot be Saints here, we must live like other men, and not tire our selves in vain, by laboring after impossibilities. Finally, that though we have never so much grace, and be as forward as any in the duties of godliness, yet we may fall from this state, and become as wicked as any other; and therefore seeing when we have done our best in serving God, and have with much pains stored our selves with all spiritual graces, we may lose all our labor, and become, notwithstanding all our care and diligence, utter brankrupts in all goodness, it were our best course to give over this doubtful pains in the service of God, and to satisfy our own lusts with the present fruition of worldly delights. Of all which temptations, which Satan as impediments casteth in our way, to discourage us in the course of godliness, I have largely spoken in the first part of my Christian Warfare, and therefore here thus briefly pass them over, referring the Christian Reader to that Book, for his more full satisfaction in these points.
§. Sect. 5 Satan's temptations, whereby he seeketh to hinder us from entering into the ways of godliness, or from proceeding in them.
In respect of the godly life it self, Satan raiseth against us many lets and impediments, either to hinder us from entering into the course of Christianity, or to make us perform the duties required in it superficially and unprofitably. In respect of the former, he useth many devices, to stop our entrance into the ways of godliness. And first, he laboreth to keep our eyes blinded with ignorance, that we may not see the ways of godliness wherein we should walk; or if they be discovered by the light of the Gospel shining unto us, he will endeavor to keep us from seeing the profit and necessity of walking in them. The former whereof we may avoid, by remembering and considering, that saving knowledge is one of the chief grounds of a godly life, without which, it is no more possible that we should perform the duties of Christianity, then to walk in difficult ways, having no eyes to guide us, nor light to direct us in them. And therefore we must not content our selves with our good meaning and ignorant devotion, which can bring forth no better fruits, then blind superstition and will-worship, which are odious unto God, but use all good means, whereby our minds may be enlightened with the saving knowledge of God's truth, and carefully inquire after the good and old ways (as the Prophet speaketh) that we may walk therein, and find rest to our souls. And for the avoiding of the other, we must know and remember, that nothing in the world is so profitable and necessary, as to walk in the ways of godliness, after that by the light of truth they are discovered unto us, seeing this alone, though all worldly things be wanting, will make us happy and blessed in this life and the life to come; whereas if we have all other things, and want this, we shall be wretched and miserable. Secondly, Satan laboreth to hinder us from entering into the ways of Christianity, by alluring us to continue in our sinful courses, with the baits of worldly vanities; and by causing us to content our selves with the present possession of these earthly trifles, he maketh us to neglect our heavenly hopes, which are infinitely more excellent and permanent. For the escaping of which snare, we must labor to contemn these enticing baits, by considering that these worldly things are, in respect of spiritual grace and heavenly glory, vain and unprofitable, uncertain, mutable and momentary, as elsewhere I have plainly shown. Thirdly, he hindereth us frō all duties of godliness, by the deceitfulness of sin, which he secretly windeth into our hearts by degrees, till by many acts of wickedness, he hath brought us unto a custom, which is like another nature, and hath in it the commanding force of an irresistible Law. Which hindrance if we would avoid, we must watch over our selves, that our hearts be not hardened, through the deceitfulness of sin; to which purpose, we must shun the first occasions, withstand the first motions of it, and pluck up these cursed plants, before they be thoroughly rooted, or if we have already loaded our consciences with these dead works, our second care must be to break off our sins by unfeigned repentance, offering herein to our corrupt nature, an holy violence, and as the Apostle speaketh, We must lay aside every weight, and the sin that doth so easily beset us, clinging (as it were) about our necks, to hold us back, that we may so run with patience unto the Race which is set before us, making void, by degrees, the strong custom of sin, by the acts of piety and righteousness, until we have confirmed in us the contrary custom of godliness and new obedience. Finally, Satan laboreth to hinder us from entering into the course of Christianity, by persuading us to make delays; and when he cannot any longer make us believe that it is needless, or of small weight, but that seeing the profit and necessity of it, we do resolve to leave our former sinful lives, and to betake our selves unto God's service, he will persuade us to defer it for a time, as a thing unpleasing to our corrupt nature, and unprofitable to our worldly ends, until we may find some fitter opportunity, and have better settled our earthly business. The which impediment I shall have fitter occasion to remove in the following Discourse; Only let us here remember, that if we will be advised by our Saviors wise counsel, We must first seek the Kingdom of God and his righteousness, which being a matter of greatest weight, and (in comparison) only necessary, we must not put it off till after-times, which are uncertain, but secure our selves of it, whilst the day of salvation lasteth. And these are the common impediments which Satan casteth into our way, that he may stop us from entering into the ways of godliness; with which, if he cannot so far prevail, as to make us neglect all holy duties altogether, he will in the next place endeavor to make them unprofitable for our salvation. To which purpose, amongst many other lets, he chiefly and most usually useth these two. The first is, to keep us from feeling in them any power of godliness, for the bettering of our spiritual estate, by causing us to perform these duties in a cold and formal manner, more for custom then conscience sake. The other is, to make us fickle and unconstant in them, performing them by fits and flashes, when we have least to do, and have some spare time from our worldly employments. The former whereof we may avoid, by setting our selves about the duties of Christianity, as our main business, with all resolute diligence, and zealous devotion, knowing that it is impossible to travail in this way, so full of difficulties and dangers, without serious endeavor, or to perform duties of so high a nature, and so contrary to natural corruption, without diligent and painful labor. The latter, by tying our selves unto a settled course, in the performance of all Christian duties, knowing that he who goeth sometime forward, and sometimes backward, can never make any riddance of his journey, nor come seasonably to the end of it. Both which weighty points I here thus briefly pass over, because I have already spoken of them at large. And let this suffice to have briefly mentioned those impediments, which Satan immediately by himself ordinarily useth to hinder us from entering into, or proceeding in the way of godliness; unto which, many more might be added, if I had not already handled the most of them in the first part of my Christian Warfare.
CAP. II.
Of worldly impediments which hinder a godly life; and first, such as are public.
§. Sect. 1 The first public impediment arising from evil Magistrates.
VNto the impediments which the devil himself directly useth to hinder our proceeding in Christian duties, we will now add those which are cast into our way by the world and the flesh, who join all their forces with him, which are far more powerful and prevalent then his own temptations. The impediments of the world are either public, or private. The former respect superiors, as Magistrates and Ministers; or inferiors, as the people that are under their government. The impediments which oppose a godly life, respecting Magistrates, are chiefly two: the first is, their authority and greatness abused to impiety, as to the discountenancing of virtue and godliness, and the countenancing of vice and sin, the discouraging of the faithful in all good courses, and the heartening of the wicked in their impiety and profaneness. The which is done by their private favors, denied to the one, and imparted to the other; or by their public edicts and laws crying down the sincerity of Religion, and strengthening the sons of Belial in their outrageous wickedness. For the avoiding of which impediments, let us often consider how much better it is to have the favor of God, in which consisteth our life and happiness, and which being permanent and unchangeable, will never forsake us, then the favor of Princes and great men, whose favors are momentary, seeing (as the Psalmist speaketh) their breath being in their nostrils, they will sooner return to their dust; and also fickle and mutable, being ready to hate tomorrow, whom they love today; as we see in the example of Haman, and many others. That it is better to have the peace of a good conscience which accompanyeth well-doing, then the praise and applause of the greatest Potentates, in our neglect of holy duties. That we shall have little comfort when we are going to hell, though we carry in our hands their Passe or Patent, affording unto us a quiet passage without check or disturbance, no though we have themselves to bear us company, and countenance us in the way. Neither let the laws of evil Magistrates discourage us in Christian duties, seeing we have a superior Law of the supreme King of heaven and earth, whereunto both they and we are bound to yield obedience; and howsoever we are thereby tied to be subordinate unto them, so long as they hold their subordination unto God, yet when they leave him, we must leave them and their laws, choosing with the Apostles, to obey God, rather then men, and resolutely sustaining our selves in our Christian obedience, by our invincible patience, in suffering with meekness, whatsoever might and malice can inflict upon us, and with our infallible hopes of enjoining that eternal happiness, which Christ hath promised to all those that suffer persecution for righteousness sake. The other impediment is the evil example of great men, which mightily draweth inferiors to imitation, if God stay them not with his Spirit. For seeing likeness causeth love, and this in great personages, is the staff and strength of inferiors hopes, expecting to rise by their means, hereof it is, that they conform themselves to imitate their manners, though neither out of love to their persons or conditions, but merely out of self-love, that they may hereby advance their own worldly ends. In which regard, as prosperity findeth many friends, so Princes and great men have many followers, because they are the chief dispencers of these worldly preferments. But if we would also leap over this block, and keep a constant course in the ways of godliness; we must live, not by examples, but by precepts, and not look what others do, but what God requireth of us. And as we must not follow a multitude, and (as it were) the whole Herd, in doing evil, so neither the mighty (as it were) the Rammes of the flock, when as, like ill presidents, they mis-lead us out of the ways of godliness, into the by-paths of error and sin. And to this end let us remember, that greatness hath no privilege in grace and goodness, seeing (as the Apostle telleth us) Not many rich and mighty are called: yea rather (as the experience of all times hath taught us) they come as far behind the meanest sort (for the most part) in all grace and goodness, as they do exceed them in glory and greatness. And therefore let not these glorious lights dazzle our eyes, and like the Ignis fatuus, or fools fire, bewitch and entice us to follow them into the ditches and quagmires of vice and sin, but leaving them where they leave the light of God's truth, let us wholly commit our selves over to be guided by it, which will preserve us from being misled by such ill examples.
§. Sect. 2 Of the impediments which arise from evil Ministers.
The other sort of public impediments, whereby the world hindereth us in the ways of godliness, arise from evil Ministers, both in respect of their doctrine, and also their lives and ill examples. In the former respect, the people are much hindered by such insufficient and unconscionable Ministers, as either cannot, or will not instruct them in the duties of a godly life, or else do it not after a right manner. And first, when such blind guides are set over them, as cannot see the way of truth, and much less lead and direct others in it; for when the blind lead the blind, they must needs both fall into the ditch, as our Savior speaketh. Which kind of Ministers are so far from deserving the esteem of true Pastors, that they are unworthy the place of the dogs of the flock, seeing they are dumb, and cannot bark and give any warning to the sheep when the Wolf cometh. Secondly, when such unconscionable Ministers have the charge of souls committed unto them, as having sufficiency of gifts, will not, through negligence and idleness, feed them with the Bread of life, and being more cruel then the Ostriches, or the Dragons (as Jeremiah speaketh in another case) will not pull out their breasts, though full of milk, for the feeding of God's children committed to them, but let them starve and perish for want of nourishment; herein worse then the other, who having dry breasts, cannot (though they would) afford unto them the sincere milk of the Word. Whereas these are so hard-hearted, that they can, but will not, choosing rather to let their milk corrupt in their breasts, and to dry up for want of drawing, then to preserve their own plenty, by communicating to the people's necessities. And not much better are they who preach but very seldom, having gifts and strength sufficient, and then not so much out of conscience to perform their duty, as to avoid the penalty of the Law, or the blemish of ignorance and insufficiency. Seeing the life of grace in God's people, cannot ordinarily be preserved in any vigor by a monthly meal, but needeth frequent nourishment, as the people are able to hear and bear away. And therefore the Apostle layeth a strait charge upon Timothy, and in him, upon all God's Ministers, not only that they should preach the Word, but also that they should do it instantly, in season, and out of season, that is, often, and upon all occasions. Fourthly, the work of grace and godliness is much hindered in the people, when as the Ministers preach themselves, and not Christ, chiefly intending to show their own gifts, learning and eloquence, and not the edification and salvation of the people. When as they do not preach the Word with power and authority, like our Savior Christ, nor in the evidence and demonstration of the Spirit, to their hearts and consciences, that they may cast down the strong holds of sin; but come in the enticing speech of man's wisdom, to tickle the ear, and soar aloft in idle and heartless speculations, far out of the reach, and above the capacity of their hearers, filling their heads with the froth of witty conceits, which have in them no solid nourishment. Wherein they carry themselves contrary to the charge which our Savior giveth to the Apostle Peter, and all his faithful Ministers; namely, that in their teaching they should take care to feed, not only his sheep, but also his tender lambes. Finally, the people are much hindered in their growth of godliness, when as their Ministers take no pains publicly to catechize and instruct them in the main principles of Christian Religion, seeing no good building can be erected by them who neglect to lay a sure foundation; or privately to resolve their doubts, and to provoke them by holy conferences, and earnest exhortations and persuasions, to put in practice those duties which they have learned by their public ministry. Through which faults and defects in worldly and careless Ministers, the people committed to their charge, are much hindered in the ways of godliness. For where prophecy faileth, there the people must needs perish. Where there is a famine of the Word, what can follow but faintness and feebleness for want of food? Where the Gospel is not preached, which is the power of God unto salvation, and the savor of life unto life, to all that believe: what can ensue hereupon, but impotent weakness unto all good duties, and death and destruction of body and soul? If the Watchmen sleep, who should give warning to God's people, of the approach of enemies, how easily may they surprise and vanquish them? If the Gardener, and Vintager be slothful and idle in planting and watering, how shall God's Plants and Vines flourish? And if they busy not themselves in pruning and weeding, how shall the Garden and Vineyard thrive, and not rather be over-grown with weeds and thistles? If the lights be put out, or hid under a bushel, what can follow but palpable darkness, through which the people of God must necessarily err out of the ways of truth? And if the Gospel of Christ be not painfully preached, which is the ordinary means of begetting Faith; how should the people come out of the state of infidelity, and believe, that they may be saved? And what can follow of all this, but the utter neglect of all the duties belonging to a godly life, when saving knowledge and a lively Faith, the foundations of it, are overthrown?
§. Sect. 3 Of the means whereby the former impediments may be removed, first, in respect of the Ministers.
For the removing of which impediments, first, the Ministers are to be exhorted and persuaded to do their duty. And in the first place, that none presume to take upon them this high calling, which God hath never called unto it, being altogether vnfitted and unfurnished with gifts necessarily required to this high duty; seeing they purchase their means and maintenance with the price of blood, not of the bodies, but of the precious souls of the people, the which shall be required at their hands in that terrible day, when as Christ shall come to judge both the quick and the dead. And secondly, those which God hath furnished with gifts, are to be moved and admonished in the fear of God, that with all care and good conscience they feed the flock of Christ committed to their charge, not for filthy lucre, but with a willing mind, chiefly aiming at the glory of God in the salvation of the people. To which purpose, let them first remember those names and titles given them in the Scriptures, implying not only their duty, but great and high privileges whereby they should be encouraged unto it. For they are appointed of God to be the Lights of the world; and what sin and shame is it to hide their Light, and to let the people sit in darkness and in the shadow of death? They are the Salt of the earth, appointed not only to be savory in themselves, but also to season others, which salt of Grace and Wisdom if they lose, they are good for nothing, but to be cast upon the dung-hill, and to be trodden under feet. They are God's Watchmen, who have the care of his armies committed unto them, to give them warning of the approach of their enemies, which if they neglect, the blood of those which perish through their sloth, shall be required at their hands. They are appointed to be Captains over the people, to go out and in before them, and to train and teach them how to fight against the enemies of their salvation. They are God's Husbandmen, Gardeners and Vintagers, to plant and sow, purge, weed and prune his fields, gardens and vineyards, that they may bring forth fruit in due season. They are Stewards of his family, who must have in store both new and old, that they may give a fit portion to all their fellow servants. They are God's Ambassadors unto the people, who represent his own person, and deliver unto them the glad tidings of the Gospel, wherein God offereth unto them peace and reconciliation; and therefore being so highly honored, they must not be slack in doing their message. Finally, they are their spiritual Fathers, ordained of God as his instruments, to beget them unto himself by the immortal seed of the Word; which if they neglect, the people through their default remain the children of wrath, and dead in their sins. Secondly, let them remember that heavy woe and dreadful curse denounced against those who preach not the Gospel, or do the work of the Lord negligently. Thirdly, let them have in mind that fearful account which those have to make at the day of Judgment, that through their sloth, worldliness, or unconscionable kind of preaching, are found guilty of destroying the souls which were committed to their charge. Fourthly, let them be encouraged to the diligent performance of their duty, by that inward peace of conscience, and unspeakable joy and comfort, which all God's faithful Ministers find and feel in their own hearts and consciences, when as by their Ministry they see God glorified in the salvation of his people committed to their charge. Finally, let them encourage themselves in their painful labors, by calling to mind that unspeakable recompense of reward, promised to all those who convert others unto righteousness, seeing they shall shine as stars of the firmament in the glory of God's Kingdom.
§. Sect. 4 Of other means respecting the people.
Secondly, the people for their part, are to use all good helps and means for the removing of this impediment. And first, their care must be to place themselves under sufficient, godly, and faithful Ministers, who will carefully and conscionably break unto them the bread of life. And if in the days of their ignorance, they have seated themselves under blind guides, ignorant & insufficient Ministers, or if such be imposed upon them against their wills in those places where their lands and livings, trades and means do lie, they must not only sigh and mourn under this burden, but also use all lawful means to be freed from it as soon as they can, either by procuring some better means by their care and charge, or by removing their habitation (though with some worldly inconvenience) unto some other place; Esteeming this one thing necessary, to enjoy the means of their salvation, and with the wise Merchant purchasing this pearl and treasure at the highest rate, rather then be without it. For if we would be hired with no worldly gain, to live in such places as afford no food for the nourishment of our bodies; let us be no less wise and careful for our precious souls, and not hazard them to death and destruction, by continuing in those places for our worldly advantage, where there is a continual famine of the Word, but rather then want it, we must wander from sea to sea, and from the North to the East, that we may seek and find it. But if the Ministers under whom God hath placed us, have sufficiency of gifts, and yet through sloth and negligence, worldliness or want of care and good conscience, neglect their duty, we are not so easily to abandon them, before we have used all good means whereby they may be made more painful and diligent. And first, we must labor with God by our fervent prayers, that he will sanctify their gifts, and give unto them, such faithful and honest hearts, as that they may more conscionably set themselves to seek God's glory in the salvation of the people committed to their charge, and so employ their talents which they have received, as that they may be able to make a cheerful account, when as they shall be called to give up their reckoning. For if those which are most faithful and diligent in discharge of their duty, need these helps, which made the Apostle so often to desire the prayers of the people; how much more do they need them, who have so many defects in the work of their Ministry? Secondly, we must endeavor to draw them on to more diligence by our good counsels and admonitions, in the Spirit of love and meekness, without all spleen and bitterness, or any disgrace offered to their persons. Thirdly, we must labor to win and encourage them, not only by avoiding causeless wranglings and contentions, but also by paying unto them justly and honestly their full due, which by the Laws of God and men belong unto them, and not take occasion upon the neglect of their duty to neglect ours. Yea, rather with open hearts and hands, we must carry our selves liberally towards them according to our ability, that gaining their love, they may become more careful to seek our spiritual good, communicating unto us their ministerial gifts, when they see us willing to communicate unto them our corporal blessings. Fourthly, we must not vilify and contemn their Ministry, though there be therein some wants and imperfections, nor run from them to others, who in our judgment do exceed them; but bear with their infirmities, and do our best to reform and amend them. Finally, when they preach unto us, we are to hear them with all diligence and reverence, whereby we shall make them more careful to deliver things worth our hearing, and more ready to take greater pains, when they see them so much regarded. For as the sucking of the child draweth down the mothers milk, and causeth it to come in greater plenty, whereas if the breast be not drawn, all the milk is soon dried up; so is it in this case between the Minister and the people. By all which and the like means if we prevail nothing, we are (if possibly we can) to remove our selves from under their charge, seeing it is not much material unto us, whether they cannot or will not teach us the way of salvation, and no less necessity lieth upon us of hearing, then upon them of preaching the Gospel; nor a less woe, if through our own negligence we hear it not.
§. Sect. 5 Of the impediment of a godly life, arising from the evil lives of some Ministers.
The last public impediment respecting the Ministry, is the evil lives of many, who take upon them to persuade others to the practice of Christian duties. For ordinarily the people imagine, that they go fast enough in the ways of godliness, if they keep full pace with those which are their Teachers. And though they hear them often in the Pulpit, use many arguments to draw them on to more perfection; yet they suppose that there is no necessity of serving God so strictly and sincerely, but that all is spoken for form and fashion sake; otherwise they who are so earnest in persuading us, would lead us the way by their good example. For the removing of which impediment, we are to know, that howsoever Ministers excel others in the common gifts of the Spirit, as knowledge, learning and such like, yet the saving graces of God are free, & not tied to any calling or profession more then others. And therefore seeing in this regard, the learned hath no privilege above the unlearned, the Doctor above the Artificer, or the Pharisee before the Fisherman, it is no great marvel, if the greatest Rabbins in the world be as small proficience in grace, and in the practice of holy & Christian duties, as those which they scorn for their ignorance and simplicity. But yet so long as they sit in Moses chair, we must not only hear them, but do as they say, though not as they do, seeing their speeches are not grounded upon the authority of their persons or actions, but upon the Word of God, unto which we owe simple and absolute obedience, whosoever be the Messenger that bringeth it unto us. But of this I have written more largely in the first part of my Warfare, unto which I refer the Reader, who desireth in this point more full satisfaction.
§. Sect. 6 Of the public impediments which respect the people.
The common impediments of a godly life which respect the people, are also diverse. As first, when they content themselves with a form of profession and Religion, without any desire to find in themselves the power, efficacy and fruit thereof, for the sanctifying of their hearts, and reforming of their lives. As when they profess Religion, because the State establisheth it; go to the Church and hear the Word, because the Law requireth it; pray in the Congregation, and go to the Communion, because it is the custom of the Country, and other of their neighbors do it as well as they. But this is to rest in a shadow without a substance, and in a form of godliness, but denying the power thereof. Which if we would avoid, our care must be to serve God in obedience to his Commandments, to worship him in Spirit and truth, and to join the inward service of the heart and soul, with the ourward service of the body; and finally, that in all these duties we propound unto our selves right ends, namely, to profit by them in knowledge, faith, and the practice of all holy duties of a godly life, that we may glorify God in the further assurance of our salvation. The second impediment respecting the people, is the neglect and contempt of the Preaching of God's Word, as a thing unnecessary for their salvation. For howsoever they suppose, that there is some use of it for their conversion unto God, the enlightening of their minds with some knowledge of the truth, and the working of faith in some first degrees; yet they hold it a needless task to be continually tied to these religious exercises, and that it is sufficient to use them sometimes at their best leisure. Which impediment if we would shun, we must remember, that as the Word and the ministry thereof, is the immortal seed which begetteth us to God, so it is the spiritual food of our souls, whereby they must be continually nourished, that the graces of the Spirit begun, may be increased and confirmed in us, until we come to a perfect age in Jesus Christ. That it is the sword of the Spirit, whereof we have daily use in our spiritual warfare, (which lasteth as long as our lives last) for the repelling of our enemies, & the overcoming of all their dangerous temptations. That it is the only true light, which guideth us in all our ways, whereof if through negligence we deprive our selves, we shall walk in darkness, and sit in the shadow of death. That it is our counselor in all our doubts, and our comforter in all our troubles; the means to strengthen and uphold us when we stand, and to recover and raise us when we are fallen; the chief help we have to keep us in the way of truth, and to recall us when we err and go astray; our food in time of health, and our physic to cure and restore us when we are sick. The third impediment to the life of grace and godliness is, when as the people are content to hear the Word, but without any cheerfulness and delight, with cloyed stomachs and lost appetites, whereof it is, that this delicious Manna is loathsome to their carnal and surfeited taste, and yieldeth no wholesome nourishment, because it is eaten against the stomach. Which if we would remove, we must labor often to quicken our appetite, that we may with David find and feel the sweetness of God's Word, far exceeding the honey and the honey-comb, and earnestly hunger and thirst after it, that we may profit by it, and have the graces of God's Spirit nourished and increased in us. To which end we must often meditate upon the excellency, profit and necessity of it, as being a Pearl above all price, and the only chief treasure which will make us truly rich. The fourth impediment, is want of diligence, reverence and attention in the hearing of the Word, whereby most of this precious liquor spilleth beside, and is utterly lost; and want of care to treasure it up in our memories, or to meditate upon it afterwards, that we may bring it home to our hearts and consciences, and practice it in our lives. Which if we would remove, we must consider, that it is not the deed done, which will make God's ordinances truly profitable, but the right manner of doing them; that God will never bless unto us the means of our salvation, if we only bring our lips and ears, and outward man unto them, and do not perform these religious duties with our heart and spirit. And finally, that for our spiritual nourishment it is not sufficient, that we have plenty of food set before us, unless we feed on it with good appetites, retain it in our memories (as it were) in the stomach; and well digest and apply it to our use by serious meditation: which duties if we neglect, either not feeding upon the food of our souls, or casting it up again as soon as it is eaten, we can never attain unto any spiritual strength, but must needs grow faint and languish in the life of godliness. The last impediment (which I will here speak of) in the people, is too much curiosity, both in their hearing and applying of the Word. For such itching ears have many, that they loath the sincere milk of the Word, and all ordinary points handled in an ordinary manner; and affect nothing but novelties, idle speculations and curious questions; witty discourses and frothy conceits. But that we may shun this foolish curiosity, let us know, that as the Ministers are bound to deliver the sincere truth in the evidence of the Spirit and power, so they no less to hunger after it, even the sincere milk of the Word, that they may grow up thereby: That as they are bound to teach, so we above all things must desire to know Jesus Christ and him crucified. That they who desire to understand above that which is meet, and affect only nicities and novelties, do feed upon froth and wind, which will puff them up, but never nourish them; and finally, that hungering after continual variety, and strange dishes, is a sign of a sick and weak stomach, full of gross humors, which needs to be purged, before it can be nourished. The like hindrance curiosity bringeth to our proceedings in godliness, in respect of applying the Word; when as men will not bring it home to their own hearts, but curiously prying into, and examining the lives and manners of others, do put off all that is spoken from themselves, and apply it unto them whom they think it more nearly concerneth. Which if we would avoid, we must conceive that God hath purposely sent what we hear as a message unto us, that all that is spoken, is for our own learning and use, as if there were none in the Church besides. That the Word which we hear will not profit, unless it be mixed with faith, & that there is no faith, where there is no application to our own use. Finally, that y e meat only nourisheth us which our selves feed upon and digest, and not that which being carved unto us we do not eat, but put it away from us, or else lay it upon another man's trencher.
CAP. III.
Of such private impediments which the world useth, to hinder us in a godly life, and first, those on the right hand.
§. Sect. 1 Of the temptations of prosperity, which are most dangerous impediments of a godly life.
WHat are the public impediments, which the world casteth in our way, to hinder us from proceeding in the duties of a godly life, we have shown in the former chapter: & now it remaineth that we entreat of those which are more private. And these are either the temptations wherewith the World usually assaulteth us; or certain scandals and offenses which it layeth before us, to discourage us in the ways of Godliness. The World tempteth us diversely, both on the right hand with earthly prosperity, and on the left with crosses and afflictions. The more dangerous of these two, are the temptations of prosperity, wherewith the world allureth us (as by her bewitching baits) to make us leave the narrow & afflicted path of righteousness and holiness, and to walk in the broad and easy way that leadeth to destruction. These are those intoxicating cups, whereby it maketh men so drunk, that they have neither list nor power to walk in the path of piety; those false lights, which so dazzle men's eyes, that they cannot discern the excellency of spiritual grace and heavenly glory; those inamouring potions, that make us to love the world, & to dote so on this painted Strumpet, that we think all time lost which is not spent in her service; those waters, which quench in us the love of God, the zeal of his glory, and all fervency of desire in attaining to heavenly happiness; those thorns, which choke in us all good motions of God's Spirit; and finally, those entangling snares which catch and hold us, that we cannot go on in any religious duties or holy actions. Against these temptations, which as strong impediments hinder so many from the profession and practice of godliness, we may best arm our selves, by considering that the love of the world and the love of God will not stand together, because, as the Apostle James teacheth us, The amity of the world is enmity against God, and he who maketh himself a friend to the one, doth make himself an enemy to the other. That the prosperity of the world is vain and uncertain, momentary and mutable, hard to get, and easily lost. And that it doth not usually further us towards the attaining of our main and chief ends, as neither adding anything to God's graces in us here, nor to our glory and happiness in the life to come. Yea, by reason of our corruption, which is apt to abuse it to our own harm, it usually becometh a great hindrance, and a notable pulbacke in running the Race of Christianity, making us forgetful of God and our own good, proud and high-minded, worldly and carnal, doting so upon the present fruition of earthly vanities, as that we utterly neglect all means of our future happiness.
§. Sect. 2 Of such impediments as a life frō worldly things, as honors, riches and pleasures, and from the society and familiarity of wicked men.
Now the special impediments of a godly life are diverse and manifold; but the chief and principal which the world useth to tempt us on the right hand, are honors, riches, pleasures, worldly friends and acquaintance, whose society and conversation are notable hindrances to a godly life. And these baits the world fitteth to every man's several humor and disposition; unto the ambitious, it propoundeth honors and the glory of the world; unto the covetous, riches and earthly treasures; unto the voluptuous, pleasures and carnal delights, causing them to bend their whole thoughts, and to spend their whole time in compassing them, so as they have no leisure to think upon, much less to perform the duties of a godly life. Which impediments if we would avoid, we must learn to contemn these earthly vanities, as being vain and worthless, uncertain both in respect of getting and keeping, and unprofitable, yea hurtful and pernicious to all those who set their hearts upon them. All which, with many other to this purpose, I have largely handled in the second part of my Christian Warfare, and therefore do here thus briefly pass them over. Neither is it needful that I should here say much of the society, friendship, and familiarity with the wicked and profane, seeing I have already spoken of it in the former Discourse. Only let us here take notice, that it is one of the chief impediments which the world useth to hinder us in the ways of godliness. For no more apt is the contagious air, which we daily breathe, to poison and infect the body, then the company of ungodly and ungracious men, to taint and infect the soul. And no more possible is it to walk daily among snares and not be caught, or to live amongst the eues and not be robbed, then to preserve our selves from being entangled in the nets and grinnes of the wicked, and to be spoiled of all God's graces, if we take delight to consort our selves with such as are graceless and ungodly. So Solomon telleth us, that in the transgression of an evil man, there is a snare, whereby he doth not only more and more entangle himself, but also all others that bear him company. For society and familiarity ariseth out of likeness of minds and manners, and cannot long continue, if it do not either find, or at least make this similitude and correspondence, according to that of the Prophet; Can two walk together, and not be agreed? And as possible it is to reconcile light and darkness, truth and falsehood, good and evil, as the faithful and infidels, godly Christians and profane worldlings, both retaining their own properties and dispositions. For an unjust man is an abomination to the just, and he that is upright in his way, is an abomination to the wicked. Neither let any so much presume upon their own strength, as to imagine that they can retain their sincerity, though they keep wicked company, and rather convert them to good, then be perverted by them unto evil, seeing this is a matter of great difficulty. To be good (saith one) among the good, hath in it health and safety; among the wicked to be so, is also commendable and praise-worthy; in that, happiness is joined with much security; in this, much virtue with difficulty. For as he who is running down the hill, can sooner pull with him one that is ascending, then he who is going up, can cause him to ascend that is running down: so he who holdeth an headlong course in wickedness, can more easily carry with him one that is ascending the hill of virtue, being a motion contrary to natural disposition, then he can cause him to ascend with him. For in common experience we see, that the worser state prevaileth more, in altring the better to its condition, then the better to make the worse like it self. The infected are not so soon cured by the sound, as they tainted with their contagion; Rotten Apples lying with the sound, are not restored to soundness; but the sound are corrupted with their rottenness. Dead carcases united to living bodies, are not thereby revived, unless it be by miracle, as we see in Elisha and Paul; but the living, if they continue any time united to the dead, partake with them in their mortality and corruption. And thus it is also in our spiritual state, wherein the worser more prevaileth to corrupt the better, then the better to reform the worse. For they being wholly flesh, are more earnest and diligent in the devils service, to draw others unto his Kingdom, then true Christians can be in the cause of God, seeing they are but in part regenerate, and the flesh opposeth the Spirit in all good actions, which either respect themselves or their neighbors. And therefore wicked men will leave no means vnassayed, but will employ their whole strength and endeavor to draw others with them into the same excess of worldliness and wickedness. For first, they will infect them by their unsavory speeches and filthy communication, which is a powerful means to taint those that bear them company with their wickedness, according to that of the Apostle; Evil words corrupt good manners. Secondly, by their exhortations and persuasions, as the Wiseman excellently showeth in diverse places, unto which Sirens songs we are apt to give heed, unless we submit our selves to be guided and directed with the voice of Wisdom, and be powerfully restrained with the contrary motions of God's Spirit. Thirdly, wicked men do much hinder them who keep them company in the ways of godliness, and provoke them to accompany them in their sins, by their evil examples, especially when they see them thrive and prosper in their wickedness, as we see in David, who though he were a man according to God's own heart, yet his foot had almost slipped, when he saw the great prosperity of the ungodly, being ready to conclude, that he had cleansed his heart in vain, and washed his hands in innocence. The which temptation is of greater force, when we have the evil example not of some few, but of the multitude, or of some great and eminent persons, whose actions above others, are most exemplary. Finally, wicked men draw on those who keep them company, to have fellowship with them in their wickedness, by their fair promises, alluring baits, and liberal offers of rewards. And thus those sinful wretches of whom Solomon speaketh, draw on their companions to join with them in violence and oppression, by offering unto them part of the spoil, and large rewards, to encourage them in their wickedness: We shall find (say they) all precious substance, we shall fill our houses with spoil. Cast in thy lot among us, let us all have one purse. Which dangerous impediment if we would avoid, let us with all care and diligence make choice of good company, which will both by their words, mutual exhortations, and good examples, help us forward, and better our speed in the ways of godliness, like runners in a race, who by striving who shall out-run one another, do all come to the goal in shorter time and with much more speed, then if they should run alone, and have no other to contend with them. And contrariwise, let us with like care shun familiar society with wicked men, though in worldly respects it is profitable unto us, assuring our selves, that though for the present, we find some benefit by such society, yet in the end our spiritual loss will far exceed our worldly gain. Or if we be so settered and hampered with such near bonds of consanguinity, alliance, necessary intercourse of dealing, or near neighbourhood, that we cannot go far from them, yet at least let it be our grief, that we are constrained to live with them, and come into their company more often then we would, according to the example of holy David, who cried out in this case; Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar; and of Lot, whose righteous soul was much grieved, when living among the Sodomites, he was forced to see their filthy conversation. And to this end, let us remember first the many exhortations used in the Scriptures, inciting us, with all care and circumspection, to shun and avoid the society of the wicked: Be ye not partakers with them; neither have any fellowship with the unfruitful works of darkness. Separate yourselves from them, and come out from amongst them, lest you be partakers of their plagues. Secondly, when their prosperity allureth us to accompany them in their evil courses, let us not judge according to outward appearance, nor consult with flesh and blood, but with David go into God's Sanctuary, and there we shall learn the end of these men▪ namely, that being set in slippery places, they shall quickly catch a fall, and be so wholly rooted out, that their place shall no more be found. Thirdly, that if we keep company with the wicked, we shall not only communicate with them in their sins, but also in their punishments; for the companions of fools shall be destroyed; and they that will not come out of Babylon, shall be partakers of her plagues. Finally, let us remember, that they are blessed, who walk not in the counsel of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful. But of these motives I have before spoken, and therefore content myself here, thus briefefly to have touched them.
CAP. IIII.
Of private impediments on the left hand, as afflictions and persecutions.
§. Sect. 1 How the world seeketh to hinder our course in godliness by afflictions and persecutions.
ON the left hand the World assaulteth us with afflictions and persecutions, that it may hinder and discourage us in the ways of godliness. For first, it loadeth us, as much as in it lieth, with crosses and calamities, even for righteousness sake, and then persuadeth us, that we serve God not only in vain, but even to our loss: and therefore that it were our best course, to take our liberty, and to live as others do, seeing we have no other rewards for all our painful service, our strictness of life, and abandoning of our pleasures, the unpleasant exercises of mortification, and denying in all things our own wills and delightful lusts, but misery and affliction. And thus David was assaulted, when he was ready to conclude, that he had cleansed his heart, and washed his hands to no purpose in innocence, seeing he was afflicted every morning. And with the like temptation Job was often discouraged, when as his three friends in so many places labor to persuade him, that all his former labors in God's service were vain and of no worth, because of the extraordinary afflictions which he endured. And Jeremiah likewise was so much troubled with the sight of the wicked's prosperity, and the sense of his own miseries, that he breaketh out into great impatiency. For the removing of which impediment, we are to know, that howsoever the world, and worldly men use all their might and malice to hinder us in our course of godliness, yet they are no ways able to do what they intend, seeing they are not the chief causes of our afflictions, but only God's instruments who overruleth them at his pleasure, and so ordereth and disposeth of all our crosses and calamities which they inflict upon us, both in respect of their matter and manner, measure and time of continuance, as that they shall not any ways hurt us, but shall wholly tend to our good; not consume and destroy us, but purify and purge us (like gold in the fire) from the dross of our corruptions; not cool or quench our zeal and devotion, but rather kindle and inflame them; and finally, not hinder us at all in the duties of a godly life, but further and make us more forward and cheerful in performing them, causing us, by these many tribulations, to go more surely and safely, by the way of grace and godliness, into the Kingdom of heavenly joy and happiness.
§. Sect. 2 Of the worlds professed hatred, whereby it seeketh to discourage us in the duties of a godly life.
Now these afflictions and persecutions, which the world raiseth against us to discourage us in all the duties of a godly life, are manifold, which in their own nature are to flesh and blood bitter and grievous. And first, it pursueth us with professed hatred, maligning all, with all spleen and spite, who leave the world, and love God. For though whilst we are of the world, it loveth us, because we are her own, yet when Christ hath chosen us out of the world, and we have given our names unto him, professing that we will be his soldiers and servants, then the world, out of that hatred which it beareth to our Lord and Master, will begin, for his sake to hate us. And as they who make themselves friends of the world, do, by reason of that enmity which is between them, make themselves thereby the enemies of God: so contrariwise, those that become friends unto God, do hereby make themselves enemies to the world. So David saith, that they who rendered evil for good, were his adversaries, because he did follow the thing that was good. And therefore he professeth the like enmity against them, because they were God's enemies: Do not (saith he) I hate them (O Lord) that hate thee? and am I not grieved with those that speak against thee? I hate them with a perfect hatred, I count them mine enemies. The which hatred of the world, and malicious enmity against the faithful, is a strong temptation, and great discouragement, especially to those who are of mild, gentle and peaceable dispositions, to hinder their speed in the ways of godliness. Against which, that we may be the better armed, let us first consider, that it is a matter of mere necessity to undergo the worlds hatred, if we would be assured, that we either love God, or that we are beloved of him. For such enmity there is between them, that he who maketh himself a friend to the one, doth necessarily become an enemy to the other; and if any man love the world, the love of the Father is not in him. So our Savior telleth us, that we cannot serve God, and Mammon, being Masters of such a contrary disposition, but we shall hate the one, whilst we love the other; or else cleave to the one, and forsake the other. Secondly, let us consider, that there is no great loss of the worlds love, which doth us little good; yea, no little hurt, seeing (like a miry dog) the more it fawneth upon us, the more it defileth us; nor any great harm, yea no small gain in the worlds hatred, seeing it doth but so much the more wean our hearts and affections from the love of earthly vanities, that they may with more entireness cleave unto God, and be wholly fixed upon spiritual and heavenly excellencies. Thirdly, let us remember, that the hatred of the world hath been from the beginning, the portion of all God's Saints and servants, whom it hath pursued with deadly malice, because they have been beloved of God. Yea, above all others did it most hate and malign our Lord and Savior Jesus Christ, and therefore we must not think much if it pursueth us with the like malice. For as he hath told us, The servant is not greater then his Lord; If they have persecuted me, they will also persecute you. Fourthly, the worlds hatred needeth not to discourage us in the ways of godliness, seeing it is unto us a comfortable evidence, that we are not of the world, for then it would love his own, but that we are the true Disciples of Jesus Christ, whom he hath chosen out of the world. Yea contrariwise, if the world should love us, we had just cause to suspect our selves, seeing love ariseth out of likeness; neither could we be so much in the worlds favor, unless we too much favored it. Fifthly, the worlds hatred cannot discourage us, if we consider, that it is abundantly recompensed with the love of God, and of his Saints and blessed Angels. For the worlds malice can but bring some temporary trouble, joined with much inward and spiritual comfort, but in the favor of the Lord is life and blessedness. And therefore as no wise man, who is highly in the favor of his Prince, his chief Nobles, and the best of the people, will greatly care for the hatred of base gally-slaves, and the abjects of the Land, especially when the favor of both will not stand together: so if we be truly wise for our own good, we will not, if we be assured of God's love, and all his faithful servants, regard much the hatred of the world, which can love none but those whom God hateth. Finally, this hatred of the world for righteousness sake, will not dismay us, if we always remember, that it shall be rewarded with everlasting happiness, according to that of our Savior, Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake; rejoice ye in that day, and leap for joy; for behold, your reward is great in heaven; for in the like manner did their fathers to the Prophets.
§. Sect. 3 That the former point ought to be held with diverse cautions.
But yet some cautions must be here observed: as first, that howsoever we are not to love the world, nor to maintain near and inward familiarity with God's enemies, yet in respect of our private carriage, we must behave our selves innocently and justly towards them, and as the Apostle speaketh (as much as in us lieth) have peace with all men. Secondly, we must so hate their sins, their worldliness and profaneness, as that in the mean time we love their persons, performing unto them all civil and religious duties, whereby we may gain them to Christ, and be means (as much as in us lieth) of their conversion and salvation. Thirdly, that under color of hating the world, we do not carry our selves cynically and harshly, peeuishly and contentiously with those which remain still professed worldlings, but go forward in the practice of all holy duties, with all meekness of conversation, opposing them in nothing, but when they oppose us in piety and righteousness. For the world is ready to hate us too much already, for our profession and practice of God's true Religion, though by our perverse behavior, and rigid stiffness, even about things indifferent, we do not give it any cause to hate our persons. And therefore let us avoid their error, who when they have taken upon them the profession of Christian Religion, think themselves bound to profess open enmity against all those who are contrary minded; and that they best approve their Christianity, when as the fire of dissension, by their tart behavior, is kindled between them, because Christ came to bring a sword and fire upon the earth, and to set at variance, even those which are of a man's family. For in many other places, we are earnestly exhorted to use all meekness and love, that we may win them by our conversation who are without, unless it be in the cause of God, and the defense of his truth. And therefore that place of our Savior is not to be understood so much of the doings of the faithful, whereby standing upon terms of hostility, they should provoke the enemies of the Gospel against them, but rather of their sufferings and persecutions, which for Christ's sake and the Gospel they should endure at the hands of the wicked, though they behaved themselves as meekly and mildly, as innocently and lovingly, as the cause of God and defense of his truth would suffer them. Or if at all, of their doings and oppositions against profane worldlings, yet not in such things, wherein they might lawfully agree, but in matters weighty and important, as concerning God's glory and their own salvation; and not in spleen, and spite, or private revenge, but when they have lawful authority to suppress their fury, & curb in their malice; or by an open war, according to the Law of God and Nations proclaimed against them. Finally, we must take heed, that we do not esteem all them as worldlings, who go not as far as we in the profession of Religion and the practice of holy duties; for there are Christians of all sizes and ages, and as well babes as grown men in God's family. But those only are to be ranked in this number of worldly opposites, who are professed enemies of Christian Religion, or only have the name of Christians, but are in truth gross idolaters, or wickedly profane, who in their lives deny the power of that truth, which they outwardly profess; maligning and hating all those who love and fear God, even for their godliness sake, and displaying their banners of impiety against all grace and goodness. Neither do I think that formal Christians, who live civilly amongst us, professing Christianity, and joining with us in the public exercises of Religion, are to be reckoned amongst these worldlings, who oppose us, and whom we oppose, though we cannot observe in them any signs of sound conversion, or of the sincerity and power of godliness; (seeing our Savior himself is said to have loved the young man, who yet had not so far proceeded in the course of Christianity) but profane persons, lewd livers, notorious blasphemers, professed scorners, and malicious opposers against the Professors and practicers of God's true Religion.
§. Sect. 4 Of the false judgment of the world, shown in their bitter censures of the godly.
And thus we may encourage our selves in the duties of a godly life, against the hatred of the world and wicked men. Let us in the next place consider of the fruits of this hatred, from which diverse impediments do arise, that hinder many in the ways of godliness. And these are either internal in the mind and judgment, or external in the words and actions: of the former sort there are two notable hindrances and discouragements. The first is the false judgment and erroneous opinion of wicked worldlings, shown in their hard and harsh, bitter and uncharitable censures of the godly, whereby they condemn their persons, and all the good graces of God in them, with all the virtuous actions which are done by them, as evil and faulty. Their fervency of devotion in religious exercises, they judge to be gross hypocrisy; their wisdom and Christian prudence, they repute wiliness and subtlety; their simplicity, folly; their zeal, madness; their patience, Stoicall apathy and stupidity; their frugality, niggardly avarice; their bounty, lavish wastfulnesse; their Christian forbearance and long-suffering, pusillanimity and base cowardice; their severity, cruelty; their resolute and absolute obedience to God's Law, they condemn as no better then rebellion against Princes and Magistrates; their contempt of the world and earthly vanities, is reputed by them cynicall and melancholic sottishness and folly. In a word, if we set our selves seriously to please God, nothing that we can do will please the world, but all is taken at the worst, and even our best virtues will be branded and blemished by their unjust and uncharitable censures, as blameworthy and vicious. But that this may not discourage us in our Christian courses, let us consider, that this hath been ever the portion of all God's children, to be condemned by his enemies. Thus the Prophets were censured to be opposites to Princes and States, the Apostles to be seditious persons and brochers of novelties. John the Baptists abstinence and austerity was counted devilish, Mary's love and bounty reputed needless and lavish wastefulnesse. Yea, our Savior Christ himself escaped not these false and unjust censures, but had his best actions blemished with the malicious censures of wicked men. His miracles done by the virtue of his divine nature, were deemed to be done by the power of Beel-zebub the prince of the devils; For his benign sociableness, he was judged a boone-companion and a friend to Publican's and sinners; and all his gracious words, wrested and misconstrued unto the worst sense, which wit and malice could give unto them. And therefore if we will walk in their steps, we must look for the like measure, which both our fellow servants, and our great Lord and Master have found before us. Again, let us remember that we stand or fall to our own Master; and as it will do us little good to be approved of the world, when he condemneth us, so as little hurt, to be condemned of the world, when God and our consciences do approve and justify us. Finally, let us know to our comfort, that the day will come, when all these unjust censures and sentences pronounced by the mouths of malicious men, shall be wholly reversed; and all the sorrow and grief caused by them, swallowed up with ravishing joy, when we shall hear that last sentence of approbation pronounced by our Lord and Savior; Well done, good and faithful servant, &c. applauded by the acclamation of all the Saints and Angels.
§. Sect. 5 Of worldly contempt, unto which the godly are liable.
The other impediment, whereby the world laboreth to discourage all that in the sincerity of their hearts fear and serve God, is, to have them above all other men in greatest contempt and basest esteem. For whom God prizeth as his choicest Jewels, the world vilifieth as abjects and the refuse of all things; whom the Lord honoreth with the glorious titles and privileges of his own children, and heirs apparent to his heavenly Kingdom, the world despiseth as men unworthy to live in any human society. And no sooner are they admitted into that holy and happy communion with God, and fellowship of his Saints, but presently worldly and wicked men shun them as unworthy their company. For as the unjust man is an abomination to the just, so he that is upright in his way, is abomination to the wicked. And this was that stumbling block, which being cast into the way, hindered many of the Rulers from following Christ, and from embracing and professing that truth, of which their consciences were convinced, because they feared, lest hereby they should impeach their reputation, and expose themselves to the contempt of their consorts, loving the praise of men, more then the praise of God. This kept the parents of the blind man from confessing Christ, and justifying his miracle, because the Jews had decreed, that if any man did confess that Jesus was Christ, he should be put out of their Synagogue, and banished from their societies and public assemblies. Which impediment if we would remove, we must learn to esteem basely of the worlds estimate, and neither to think better of our selves, when it honoreth us, nor worse, when it vilifieth and despiseth us. To which purpose let us consider, that when we are for righteousness sake most contemned in the eyes of the world, we are most magnified in the eyes of God; and contrariwise, when we have most the applause of men in our evil courses, we are esteemed of God most vile and abject, according to that of our Savior, That which is highly esteemed amongst men, is abominable in the sight of God. Let us remember, that we cannot immoderately affect the applause of men, and maintain faith and a good conscience. For as our Savior demandeth: How can ye believe, which receive honor one of another, and seel: not the honor that cometh from God only? That we can never hold out constantly in our course of Christianity, unless we can with the Apostle, esteem it a very small thing to be judged of man's judgment; and can be content with him, by honor and dishonor, evil report and good report, to go forward in the duties of a godly life, which if we perform with never so much diligence & zeal, yet if therein we do not aim chiefly to please God more then men, we shall not be the servants of Christ, but of the world, seeing we will be willing to lay aside our profession and holy practice, when the world censureth and condemneth them. Let us know, that it will little avail us at the day of death or judgment, to have had the approbation and applause of men, when as God and our own consciences shall condemn us; nor be any cause of grief at that day, when we call to mind, that for the pleasing and honoring God in all Christian duties, we have displeased the world, and brought our selves into contempt with men, when as the Lord & our own consciences shall approve & justify us. Let us consider, that as the praise & applause of men is mutable and momentary, so likewise their contempt, disprayses and false censures; of which we within a while shall be acquitted, and they being repaid according to their own measure, shall be judged and condemned. The which argument the Prophet useth to encourage us in this case: Hearken unto me, ye that know righteousness, the people in whose heart is my Law; fear ye not the reproach of men, neither be afraid of their revilings; for the Moth shall eat them up, as a garment, and the Worm shall eat them up like wool: but my righteousness shall be forever, and my salvation from generation to generation. Finally, let us remember, that it hath been always the lot of the Righteous, who have truly feared God, and made conscience of all their ways, to be vilified and basely esteemed amongst wicked worldlings. Thus the Israelites, because they served God according to his will, by offering unto him such sacrifices as he required, were so contemned and despised of the idolatrous Egyptians, that they accounted it an abomination to eat with them. Of this, the true Church complaineth, and against this it prayeth: Have mercy upon us, O Lord, have mercy upon us, for we are exceedingly filled with contempt. Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud. So likewise David complaineth; I am small and despised; yet do I not forget thy precepts. And the Apostle Paul speaking of himself, and of other God's faithful Ministers, saith, that they were made and reputed as the filth of the world, and the off-scouring of all things. Which Saints and servants of God we must be contented to accompany in their contempt and vile esteem, when by the profession and practice of the truth we fall into it, if ever we mean to accompany them in glory. Yea, our Savior Christ himself was content for our sakes to be contemned and despised amongst men, as it was foretold by the Prophet, and whilst he performed the duties of his calling, to be accounted a friend and companion of Publican's and sinners, yea, to be himself esteemed a notorious sinner; a profaner of the Sabbaths, whilst he healed on them; a Sorcerer, whilst he did miracles; a Wine-bibber, whilst he consorted with sinners after a familiar manner, that he might call them to repentance: and lastly, after a despised life, to die a contemptible and reproachful death, even the death of the Cross, and thereby to be numbered amongst the wicked. And therefore why should the members look for honor and high esteem, where the Head was so scorned and contemned? Why should we not for his sake deny our selves and our own credit and reputation amongst men, who therefore despise us, because we devote our selves unto his service? Why should we not think such contempt our chiefest glory, and the base esteem of the world sufficiently recompensed, when we are dignified with the title of God's servants and sons, and with that precious account which he maketh of us? Why should we not with patience and joy, follow our Head in the same way, by which he ascended unto glory, comforting our selves, according to his example, against all contempt and reproach, by looking upon the joy which is set before us?
CAP. VI.
Of external impediments whereby the world hindereth us in the duties of a godly life; and first, slanders and derision.
§. Sect. 1 How we may be armed against the slanders of the world.
ANd these are the impediments, which are internal in the minds and judgments of wicked worldlings. Those which are external, arise from their words and actions. Concerning the former, the world seeketh to discourage all those which truly fear God in their profession and holy practice by their contumelies and foul aspersions, slanders and reproaches. For when they have nothing in truth to object against them, in respect of their holy and unblameable conversation; then imitating their father the devil, who is a false accuser of the brethren, they load them with calumnies and slanders, either by laying to their charge the things which they never did, or reporting things materially true after a false and malicious manner, that with these obloquies and reproaches they may discourage them in their Christian courses, and discountenance and disgrace even their best actions. Thus Ahab accused Elias to be a troubler of Israel; and Amazias Amos to have conspired against the King in the midst of the house of Israel, and that the Land was not able to bear his words. Thus they slandered Stephen, that he had spoken blasphemous words against Moses and against God. Paul and Silas, that they were troublers of the City and State, that they did contrary to the decrees of Caesar, saying, that there was another King, one Jesus. That they persuaded men to worship God contrary to the Law. That they taught all men everywhere, against the People, Law and Temple, and had polluted that holy place by bringing Greeks into it. And thus by Tertullus they slandered Paul, affirming that he was a pestilent fellow, and a mover of sedition among the Jews throughout the world, &c. Yea, so malignant are these black mouths, that they dared to cast foul and false aspersions upon our Savior Christ himself, and blot and blemish the white and pure robe of his innocence, with their unjust and reproachful calumnies. And such measure his Saints and servants found at the hands of wicked men, in the time of the persecuting Emperors; such have they found since, and shall do unto the end of the world. Against which discouragemenst, if we would be armed, we must remember, that this needeth not to seem any strange thing unto us, seeing our Savior Christ hath foretold, that this should be the lot of all his servants, to be reviled and slandered for his sake and the Gospels. That our Head and Lord hath borne these reproaches for our sake, and therefore we his members and servants must not think much, if we suffer the like for him and his truth. That there was never any so dear unto God, nor innocent amongst men, who have not been whipped with the scourge of malicious tongues; and therefore we must not think to go alone upon earth, but must here bear them company, if ever we hope to enjoy their society in that heavenly happiness. Secondly, if we would not be discouraged with the obloquies and slanders of wicked men, let us preserve our innocence, and walk unblameably in this evil generation, taking great care so to carry our selves in all Holiness & Righteousness of conversation, that no man may speak evil of us without a lie; and so the testimony of a good conscience will more comfort and support us in all our Christian courses, then the slanders of wicked men shall be able to daunt and dismay us. And this is the best way to convince them of falsehood, not only unto others, but even to their own consciences, and even to make them like and love (if they belong unto God) the Religion which we profess. Neither can anything more powerfully beat back these poisonous darts of slanderous reports, then the breastplate of righteousness and integrity, so as they shall never wound our heart, though for a time they may blemish the brightness of our fame. No verbal Apologies can so clear and justify us, and convince our adversaries of falls-hood and malice, as this real confutation of an innocent and unblameable life. Finally, let us consider, that they are pronounced blessed by our Savior, who are thus reviled and slandered unjustly and wrongfully; and the more we are thus disgraced and dishonored in this life, the more we shall be advanced and glorified in the life to come; In which regard there is no just cause of mourning, when we are thus falsely traduced for Christ's sake and the Gospel: Yea, rather we should rejoice and be exceeding glad, because our reward is great in heaven, as our Savior hath taught us.
§. Sect. 2 Of derision and scoffs, which the world useth to discourage the godly.
The second impediment is the derision, scoffs and scorns of wicked worldlings, whereby they disgrace the persons of the godly, and discountenance and discourage them in all religious and holy duties. The which they do either by their words, as in taunting speeches, making a jest of their profession and holy practice, their hearing; reading, and studying of the Scriptures, praying, godly communication, and such religious exercises; or by branding them with opprobrious names, as Lollards, Hugonotes, Puritans, Sectaries, Bible-bearers, Holy brethren and such like; or else by scornful gestures, as nodding, shaking the head, mowing, ieering, laughing at them, and the like. The which is a great impediment that hindereth many (especially such as are of mild, modest and ingenuous natures) from making any outward profession of God's true Religion, and performing of any religious exercises; or at least, to proceed in them with much discouragement and disquietness of mind; as appeareth by those pitiful complaints which they have from time to time made unto God, of these indignities offered unto them by their spiteful adversaries. Thus the Church complaineth, that God's enemies did hiss and gnash their teeth against them; that they were a derision to all the people, and their song all the day. And that in their bitter mourning and day of affliction, they in a taunting manner required of them, that they would be merry and sing one of the songs of Zion. That they were become a reproach to their neighbors, a scorn and derision to them that were round about them. That they were made a by-word among the Heathen, a shaking of the head among the people. Thus Job complaineth; I am as one mocked of his neighbor, who calleth upon God, & he answereth him: The just and upright man is laughed to scorn. So David: The proud have had me greatly in derision, with hypocritical mockers at feasts they gnashed upon me with their teeth. They that did sit in the gate, spake against me, and I was the song of the drunkards. And speaking of himself as a tipe of Christ, he saith; All they that see me, laugh me to scorn, they shoot out the lip & shake the head. By this, Job's misery was much aggravated, when as wicked men made him their song and by-word. And Jeremiah brought to such impatience, that he resolved to speak no more in the name of the Lord, because he was in derision daily, & everyone reproached and mocked him.
§. Sect. 3 How we may be armed against the derisions, and scorns of worldlings.
But howsoever this is a great and grievous temptation, yet we must take heed that we be not so discouraged thereby, as to desist, or so much as slacken our pace in the ways of godliness; but though we sometime stumble at it a & catch a fall, yet we must not lie still & quite give over our profession and holy practice, but rise up again, and go in our course with renewed resolution: According to the example of the Church of God, who though they were somewhat daunted and grieved with the scoffs and derisions of the wicked, yet they did not forget God, nor deal falsely in his covenants; Their heart turned not back, neither did their steps turn from his way. And of holy David, who professeth, that though the proud had him greatly in derision, yet he declyned not from God's Law. Unto which resolution that we may attain, let us consider first, that herein no new thing doth betide us, but that which all God's Saints and servants have suffered at the hands of the wicked from time to time. For thus Ishmael derided Isaac, and (as it is probable) the promises of God made unto him, and all the faithful in his seed. Michal scoffed at the zeal of holy David, when she saw him dancing before the Ark. Thus the Israelites scorned God's Prophets and messengers that spake unto them in the Word of the Lord: And made themselves sport with Ezekiel's Sermons, as if he had been some pleasant Musician. Finally, thus Sanballat and Tobiah derided Nehemiah and the Jews, when they set them seriously to do the work of the Lord. And the Jews scoffed at the Apostles, when they spake with strange tongues the wonderful works of God, as though they had been drunk with new wine. Yea, our Savior Christ himself, in whom all gravity and wisdom shined, and in whose actions Might and Majesty, Grace and Goodness clearly appeared, was notwithstanding no whit privileged and exempted from the derision and scorns of wicked worldlings. For the Pharisees laughed at his divine Sermons. Herod and the soldiers in scorn clothe him in white and purple, crown him with thorns, bow the knee before him, and flowtingly salute him as King of the Jews. yea, in his bitter passion (which he suffering as innocent, should have drawn from all men even tears of blood) they sported themselves, nodded their heads, and made themselves merry with his lamentable cry and pitiful complaint, My God, my God, why hast thou forsaken me? Now if they have done these things to a green tree, fruitful in all grace and goodness, what will they do to a dry and barraine? If they have thus scoffed and derided our Lord and Master, let us not, who are his poor and unworthy servants, think much to be thus used: If he have suffered all these taunts and scorns for our sakes, why should we think it much, to suffer with patience and joy the like or greater (if it were possible) for his sake and the Gospels? Yea, if he have meekly borne our sins and sorrows, and shed his precious blood, and endured the heavy wrath of God due unto us, that he might save and deliver us out of the hands of all our enemies; how ungrateful are we for all his love, if we will not for his sake endure a taunt, a spiteful scorn or reproachful name, but choose rather to neglect the duties of his service, and to run with wicked worldlings unto the same excess of riot? So oft therefore as the scoffs of profane men discourage and dis-hearten us in Christian duties, let us animate and strengthen our resolutions in them, by looking, with the eye of faith, upon our Savior Christ, hanging naked upon the Cross, and dying a shameful death for our sins, contemning this disgrace, and swallowing up this shame with the infiniteness of his love. Let us be content to accompany him in despising these despites, that we may also accompany him in glory and happiness; according to that of the Apostle; Let us run with patience, the race which is set before us, looking unto Jesus, the Author and finisher of our faith, who for the joy that was set before him, endured the Cross, despised the shame, and is set down at the right hand of the Throne of God. For consider him that endured such contradiction of sinners against himself, lest we be weary and faint in our minds.
§. Sect. 4 Of the necessity of Christian Apology and profession of the truth.
Secondly, let us consider, that this Christian apology in the profession of the truth, and practice of all holy and Christian duties, is a matter of urgent necessity, which as nearly concerneth us, as the everlasting salvation of our souls. For they that will be Christ's Disciples, must take up their cross daily, and follow him; and be contented, for his sake and the Gospels, to forsake kindred and friends, houses, lands, and life it self, if they be called thereunto. Now how shall we with patience and constancy endure for Christ's sake, wounds and stabs, if we shrink for words and scoffs? How shall we ever hope to suffer racks and gibbets, fire and sword, for the profession of the truth, and the practice of Christian duties; if we be daunted with every small disgrace, and discouraged in them with reproachful names, and scornful taunts? Let us think with our selves, that if we cannot endure causeless shame before men, which is accompanied with true glory, how shall we be able to bear that everlasting shame and confusion of face, when as Christ shall be ashamed to acknowledge us for his, before his Father, his holy Saints, and blessed Angels, because we have been ashamed of him and his truth? Now that we may perform this duty, which is so necessary, with cheerfulness and delight, and contemn the derisions and scornings of graceless men, when they scoff at us for the performance of Christian duties, blushing for shame that we should be thus ashamed; let us consider, that when we are most derided of the wicked world, for the conscionable performance of any Christian duties, we are then most approved of God; and therefore when they seek to daunt us with their scoffs, and to drive us from our Christian hold with gibes and reproaches; let us oppose this as a shield of strength against them, saying unto our souls, My defense is of God, who saveth the upright in heart. Let us comfort and cheer our selves with the peaceable testimony of a good conscience, and our inward joy in well-doing; and with the applause of the holy Angels who look upon us, and the approbation and praise of all that fear God. Let us remember, that they are pronounced blessed by our Savior, who are thus abused for righteousness sake, and that they shall reign with him in his glory, who have suffered with him in these disgraces: that then, for their shame, they shall receive double honor, and for confusion, they shall rejoice in their portion, and everlasting joy shall be unto them. In which respect, the Apostle Peter exhorteth us to rejoice, in as much as we are partakers of Christ's sufferings, that when his glory shall be revealed, we may be glad also with exceeding joy. And therefore let no scoffs and scorns discourage us, but let us, with the Apostle, approve our selves in all things, by honor, and dishonor, evil report, and good report; and accompany our Savior Christ bearing his reproach, that we may accompany him in glory; for we have here no abiding City, but we seek one to come, as the Apostle speaketh.
CAP. VII.
Of worldly persecutions, and how we may be strengthened against them.
§. Sect. 1 Of the worlds cruelty, in persecuting the godly.
WE have shown in the former Chapters, what impediments the world, and wicked men cast in the way, to hinder our profession and practice of the true Religion, which respect their judgment and affections, their words and outward gestures: and now we are to entreat of those which respect their works and actions. And these are their contumelious and malicious handling of them, and the bitter persecutions which they raise against them, that they may either hinder them wholly from proceeding in the course of Christianity, or at least cause them to go on with much discouragement and discomfort. The which contumelies and persecutions are great and manifold; as the pursuing of them with all malice and extremity, from place to place, apprehending them as malefactors, haling them before their Judgment seats, false accusations, unjust condemnations, imprisonments, and banishments, fire and sword, tortures & punishments, executed and inflicted in the most exquisite manner which wit and malice can devise and impose. And this malicious rage of wicked men, the Prophet Isaiah in lively manner expresseth: The act of violence (saith he) is in their hands; Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity, wasting and destruction are in their paths. The way of peace they know not, and there is no judgment in their goings. Neither doth the world use such spite and spleen towards the most outrageous offender that ever lived, as it doth to the Saints and servants of God, for the truth sake. For towards them oftentimes it quite blunteth the point and edge of human laws, and commonly moderateth and mitigateth the extreme rigor of them in their punishments; but against the faithful it sharpeneth the point and edge where none is; yea, deviseth new laws, when the old restrain their malice. And whereas they content themselves with those punishments which the laws determine against the most notorious and heinous offenders, and when they are forced for the safety and preservation of human societies to execute them, they do it as the Law requireth, and oftentimes with some pity and compassion: contrariwise, when they have to do with those, who being God's faithful servants, have made themselves liable to their laws, they sport themselves in their torments, and out of mere malice to them for their Religion and piety, they execute the Laws with all savage cruelty, adding both by their words and actions, many outrages over and above those punishments which the Law requireth; as we see in the example of our Savior Christ, and the thieves crucified with him. For whereas they contented themselves with their simple death, without any additaments of malice, they could never satisfy their spiteful rage, in vexing and tormenting our Savior Christ, but used him with all contumelious reproach, spitting upon, and buffeting him, scourging and crowning him with thorns, scoffing and deriding him, mocking and moing at him, giving unto him when he thirsted, gall and vinegar, and insulting over him in mirth and triumph, when they saw the bitter anguish of his soul. The which also is to be observed in the examples of those punishments which have been inflicted upon most heinous malefactors; as murderers, traitors, paricides, and upon the innocent Martyrs of Jesus Christ, if we compare the one with the other. Of which, no other reason can be given, but that the world loveth her own, and hateth those which belong unto God, affecting the persons of wicked men, and setting themselves only against their crimes, not out of any love towards God, or simple hatred of their sins, as being transgressions of his Laws; but out of self love, because their offenses are against human laws, which if they should not be preserved and maintained, observed and obeyed, societies could not subsist, nor the safety and welfare of their own estates be otherwise upheld. Whereas contrariwise, it maligneth and hateth even the very persons of the godly, as being the members of Jesus Christ, only for their profession of Religion, and practice of holy duties, and in these respects can never sufficiently disgorge its malice against them.
§. Sect. 2 That it hath always been the lot of the godly to be persecuted in the world.
Now the means to remove the former impediments, are manifold. The first is, to consider, that it hath always, from the beginning of the world, been the lot of God's children, to be persecuted of the wicked; in which regard it is unto us a notable and comfortable evidence, that we love God, and are beloved of him, when the wicked world maligneth and pursueth us with all rage and cruelty, for righteousness sake. For thus Cain persecuted Abel, because his service was accepted of God. Thus Pharaoh and the Egyptians raged against the Israelites, when they did but make mention of going into the Wilderness to offer sacrifice. Thus the wicked Kings, and more wicked Priests, persecuted God's true Prophets; the Scribes and Pharisees, the Apostles of Jesus Christ; the idolatrous Emperors, the Christians of the Primitive Church; and the limbs of Antichrist, the holy Martyrs, because they professed God's true Religion, and brought forth the fruits of it in their holy practice. More particularly, David often professeth, that he was maligned by his wicked enemies without cause, only because he did that which was good, and sought in all his courses to be approved of God. And the Apostle Paul in many words setteth down the grievous persecutions which he often suffered at their hands, who were enemies to God's truth. But as these holy Saints of God were not by all these persecutions discouraged in their course of godliness; but the more boisterously the storms of malicious rage blowed against them, the more firmly and constantly they held the cloke of their Christian profession and holy practice; according to that of David; Many are my persecutors and mine enemies; yet do I not decline from thy testimonies: so must we do in this case, following their good example, if we would have any comfortable assurance that God will think us worthy to be ranked in this number. And this argument, taken from these examples, our Savior useth to arm his Disciples against this discouragement: Rejoice (saith he) and be exceeding glad, seeing your reward is great in heaven: for so persecuted they the Prophets which were before you. Yea, our Savior Christ himself hath begun to us, that we may not fear to pledge him, and hath drunk the deepest draught in this bitter cup of worldly persecutions. For what mischief could hell it self raise up out of her infernal bowels, what cruel rage and exquisite vexations and torments could malicious wit devise, which were not inflicted upon this innocent Lamb, the Lord our righteousness? Now what can be a more effectual reason to move us with all patience and cheerfulness, to endure the greatest extremities for Christ's sake, then to remember what grievous torments he hath suffered for us, who were strangers and enemies unto God, and the children of wrath as well as others? For if our great and glorious General, and Sovereign King, hath thus exposed himself to the extremest dangers, and thrust himself into the thickest crowd of enemies, where he hath received grisly and mortal wounds, that he might rescue and recover us, who were taken captive by them, and set us at liberty; how valiantly should we fight his battles, even unto blood, against the enemies of our salvation, especially considering, that he looketh upon us, encourageth us to the fight, supporteth and strengtheneth us with his grace and holy Spirit, defendeth and succoreth us when we are over-matched, raiseth us up when we are foiled, and holdeth in his hand the Crown of victory, being ready to set it upon our heads, when we have finished the fight? And this argument our Savior useth to encourage us in all our sufferings and persecutions: Remember (saith he) the word that I said unto you; The servant is not greater then his Lord. If they have persecuted me, they will also persecute you. And so likewise the Apostle Peter; For as much then (saith he) as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh, hath ceased from sin, &c. The which our persecutions we may well suffer with greater patience and comfort, if we consider, that they are not punishments for our sins, from all which, Christ hath fully freed us, but the trials of our faith, which being approved, shall be crowned with everlasting joy and happiness. In which regard we have cause greatly to rejoice (as the Apostle Peter speaketh) though now for a season (if need be) we are in heaviness, through manifold temptations; that the trial of our faith, being much more precious then the gold that perisheth, though it be tried with fire, might be found unto praise, and honor, and glory, at the appearing of Jesus Christ. So the Apostle James, My brethren, count it all joy when ye fall into diverse temptations; of which he afterwards rendereth this reason, Because blessed is the man that endureth temptation: for when he is tried, he shall receive the Crown of life, which the Lord hath promised to them that love him. And indeed, what a wonderful privilege is this? and what great cause doth it minister unto us of comfort and rejoicing, when we consider that the Lord hath vouchsafed unto us this great honor, to suffer afflictions for his own glory, and the furthering and assuring of our salvation, when as he might have justly inflicted them, and far greater upon us for our sins, and to the burden of our sufferings, have deservedly added the uncomfortable weight of shame and infamy? All which blessed privileges we shall lose, and run into the contrary mischiefs, and even hellish condemnation, if we shrink from our profession and holy practice, for fear of persecution, and refuse to suffer for his sake, who hath suffered so much for us. For he that loveth his life, shall lose it; and he that hateth his life in this world, shall keep it unto life eternal. And again, If any man come to me (saith our Savior) and hate not his father and mother, and wife and children, and brethren and sisters, and his own life also (namely, when they come in comparison with Christ, and when the love of both cannot stand together) he cannot be my Disciple. And whosoever doth not hear his cross and come unto me, cannot be my Disciple.
§. Sect. 3 That our Savior hath foretold these persecutions.
Secondly, let us consider that our Savior Christ hath long ago foretold, that whosoever will be his Disciples, must suffer in this world troubles and persecutions, and that those who will attain unto heavenly happiness, must travail unto it by that afflicted way which himself and all his servants have gone before them. If any man (saith he) will come after me, let him deny himself, and take up his Cross daily and follow me. For whosoever will save his life, shall lose it; and whosoever will lose his life for my sake, shall save it. Now what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? So the Apostles first offered the Cross unto them, who would afterwards wear the Crown, and have told us beforehand, that by many tribulations we must enter into the Kingdom of God. And that whosoever will live godly in Christ Jesus, shall suffer persecution. And therefore our Savior Christ seriously adviseth us, that before we take upon us the profession of Christianity, we first sit down and cast up our accounts, examining our selves, whether we can be content to suffer with him, that we may afterwards reign with him; and to endure afflictions and persecutions in this world, that we may eternally triumph with him in glory and happiness in the world to come. Now what more fair dealing could be used, then to tell us beforehand what we must trust to, and before he entertain us into his service, to acquaint us thoroughly with our work which he requireth of us, before we can receive our wages which we expect from him? If indeed he had allured us to serve him, by promising that we should enjoy pleasures, riches, and honors in the world, and that for his sake we should be well accepted and favored of all men, we should have had great cause of discouragement, when we should come so far short of our hopes, and find nothing in the world but crosses and afflictions, pains for pleasures, poverty for riches, and for glory, shame and disgrace; for then seeing his promises fail in things that concern this life, we had cause to doubt of those that respect the life to come. But now contrariwise, seeing he hath foretold, that we must in this world suffer troubles and persecutions, and be hated of all men for his Name sake, and that afterwards, when by our patient suffering we have approved our saith and love towards him, he will crown these his graces in us with joy and happiness in the life to come; our afflictions and persecutions should not daunt and dismay us; yea, rather we should rejoice in them, as the infallible signs of our future hopes, for having found Christ's Word verified in the first part of his predictions, respecting our afflictions, and persecutions, we may undoubtedly expect, that we shall find it also true in that part which concerneth our crown of victory and heavenly joys, which after our momentary sufferings, we shall everlastingly possess, according to the gracious promises which he hath made unto us.
§. Sect. 4 That worldly persecutions cannot greatly hurt us.
Thirdly, let us encourage our selves against these persecutions, because they cannot greatly hurt us; for first, they are either light and easy, if they be long and tedious; or short and momentary, if they be sharp and grievous. For God hath graciously so composed and framed our natures, that their frailty and weakness cannot hold out to bear any heavy burdens, and hath made them mortal and of such short continuance, that their afflictions and grievances must needs be short and momentary. Secondly, the greatest persecutions which rage and malice can raise against us, can but reach unto the body, and only extend to the time of this life; but cannot at all hurt the soul, nor hinder our happiness in the life to come. In which respect, our Savior encourageth us against these persecutions; Fear not them which kill the body, but are not able to kill the soul, but rather fear him who is able to destroy both body and soul in hell. Thirdly, these persecutions cannot much hurt us, because our gracious God keepeth and preserveth us, so as we cannot faint and fall, and pulleth out their sting, so as they shall never be able to give unto us any mortal wounds. And therefore as the Apostle Peter exhorteth, Let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator. Fourthly, because in our sharpest persecutions we are so inwardly comforted with the consolation of God's Spirit, that in our greatest sufferings our joy may well exceed our grief. For as the sufferings of Christ abound in us, so also our consolation aboundeth by Christ; as the Apostle found in his own experience. And this is that lasting and full joy that our Savior promised to give, and so to continue it unto us, that no man should be able to take it from us. This is that joy which causeth us to rejoice in tribulation, singing unto God with Paul and Silas Psalms of praise, when our backs are torn with stripes, and our feet fastened in the stocks.
§. Sect. 5 Of the patience which the Saints have shown in suffering persecutions.
Fourthly, let us encourage and comfort our selves against all persecutions, by remembering the patience and meekness, the joy and thankfulness which the Saints and holy Martyrs of God have shown, in suffering all crosses and calamities, tortures and grievous pains which the wicked world could inflict upon them. For well may we go forward in this afflicted way with joy and comfort, when as we have the Word of God to be our guide, the holy Martyrs of former ages, as precedents for our imitation, and the faithful that now live with us, to bear us company. Thus we read that the Apostles rejoiced, that they were counted worthy to suffer shame for the Name of Christ. Thus the Saints took joyfully the spoiling of their goods, knowing in themselves that they had in heaven, a better and more enduring substance. And when they were tortured, accepted not deliverance, that they might obtain a better resurrection. Others had trial of cruel mockings and scourgings, bonds and imprisonment: They were stoned, sawne in sunder, tempted and slain with the sword, &c. And thus the holy Martyrs of the Primitive Church, and of later days, even tired their tormentors with their patience and constancy, out-faced their most bitter tortures with their cheerful countenances, rejoiced in the scorching flames, and even before they died, triumphed over death. And therefore (as the Apostle exhorteth) seeing we are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience unto the race that is set before us, &c.
§. Sect. 6 That our persecutions for righteousness sake shall be richly rewarded.
Fifthly, let us consider the great and rich rewards which are given graciously unto all those who suffer for the truth and righteousness sake. For first, in it self it is an high and holy privilege, to suffer anything for the name of Christ, which the Apostle maketh a higher degree of dignity then simply to believe in him to justification, which is common to ordinary Christians; For unto you (saith he) it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; which is a prerogative peculiar to the holy Martyrs. In which regard, the Apostle James would have us to account it not an ordinary matter of common rejoicing, but of exceeding joy, when we are thus tempted and tried. But how much more have we cause of unspeakable joy in our greatest afflictions and persecutions, if we consider the present comfort which we feel in conscience of well-doing, and the inward peace and joy in the holy Ghost, which always accompany our sufferings, for the profession of the truth, and practice of holy duties; and the future rewards which God hath promised to all that endure them with constancy and patience? For if we lose this life which is mortal and momentary, we shall in lieu thereof find such an one as is immortal and everlasting; If we suffer with Christ, we shall also reign with him. If we be persecuted for righteousness sake, we are by Christ's own mouth pronounced blessed, because the Kingdom of heaven belongeth unto us. So the Apostle Peter; If ye suffer for righteousness sake, happy are ye, and be not afraid of their terror, neither be troubled: yea, rather as our Savior exhorteth; Rejoice, and be exceeding glad, for great is your reward in heaven. And the Apostle Peter likewise willeth us to rejoice, in as much as we are partakers of Christ's sufferings, because when his glory shall be revealed, we shall be glad also with exceeding joy. And surely, if we consider well of it, there can be no greater cause of sound rejoicing, seeing there is no comparison between our present sorrows, and future joys; between our smart of afflictions, and solace of heavenly delight, either in their quantity or continuance, according to that of the Apostle, I reckon that the sufferings of the present time, are not worthy to be compared with the glory which shall be revealed in us; for after that we have suffered but a little while, God will call us into his eternal glory by Christ Jesus; and as the Apostle speaketh, These light and momentary afflictions, shall cause unto us a far more exceeding and eternal weight of glory. And therefore let us not look to the sorrowful seed-time, but to the joyful harvest; not to our present labors, but to our Sabbath of rest; not to our bleeding wounds in the Christian Warfare, but to our victory and everlasting triumph; not to the fire and faggot, gibbet and sword, but to the glorious Crown, which shall be set upon his head that fighteth unto the death. Let us look to Jesus, the Author and finisher of our faith, who for the joy that was set before him, endured the Cross, despising the shame, and is now set down at the right hand of the Throne of God; that so following his example, we may partake with him in joy and happiness. On the other side, let us set before us, the dreadful estate of those men at the day of Judgment, who either to please men, or to gain their worldly ends, or finally, for fear of punishment, have denied Christ and his Truth, either verbally with their mouths, or really in their actions. For amongst other desperate sinners, the fearful shall be rejected of Christ, and have their portion in that lake which burneth with fire and brimstone. And as they have denied him before men, so he will deny them before his Father in heaven; saying, Depart from me, ye workers of iniquity; I know ye not. Suppose therefore that we could by neglecting all Christian duties, attain unto the honors, riches, and pleasures of the earth, which men so eagerly hunt after, yet alas, what inestimable loss is in this purchase? for as our Savior speaketh; What will it profit us to gain the whole world, and lose our own souls?
CAP. VIII.
Of the impediments of a godly life, which arise from scandals and offenses.
§. Sect. 1 The first scandal arising from the prosperity of the wicked.
ANd thus have I shown what are the usual impediments which the world and worldly men use to hinder us in the ways of godliness, both in respect of their judgment and affections, their words and actions. Now we are to entreat of such as arise from scandals and offenses, which they commonly cast in our way, as stumbling blocks, to discourage us in the course of Christianity. The first whereof, is the flourishing estate of wicked worldlings, who prosper in their sinful courses, and abound in riches, honors, and pleasures, as though they were highly in God's favor, and were approved of him in all their courses, seeing they enjoy above all others, so many testimonies of his love, and exceed all other men in outward blessings. And this the wise Solomon observed in his time: There is (saith he) a vanity which is done upon the earth; that there be just men, to whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous; I said that this also is vanity. This was it which had almost made holy David's foot to slip, to offend against the generation of God's children, and to conclude, that he had cleansed his heart, and washed his hands in innocence in vain, when he observed the great prosperity of the wicked, and how they thrived in all their courses. This brought Jeremiah to a stand, and made him so bold as to reason the matter with God, concerning the administration of his righteous Judgments; Wherefore (saith he) doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously? Thou hast planted them; yea, they have taken root; they grow, yea, they bring forth fruit: Thou art near in their mouth, and far from their reins. But this impediment we shall easily remove, if with David we will go into God's Sanctuary; for there we shall understand their end: namely, that God hath set them in slippery places, from which he casteth them dwone into destruction. And this truth we may confirm unto our selves, not only by our own daily observation, but also by the experience of the faithful, who have gone before us, and have raised up their hearts with comfort, after that they had stumbled at this stone of offense. I have seen (saith David) the wicked in great power, and spreading himself like a green Bay tree. Yet he passed away, and lo, he was not; yea I sought him, but he could not be found. And contrariwise; Mark the perfect man, and behold the upright; for (howsoever his beginnings may be embittered with afflictions, yet) the end of that man is peace. But the transgressors shall be destroyed together; and the end of the wicked shall be cut off. So out of his wise experience Solomon thus concludeth, Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know it shall be well with them that fear God, which fear before him. But it shall not be well with the wicked, neither shall he prolong his days, which are a shadow, because he feareth not before God. Again, let us consider, that the wicked in this life have with Dives all their good, the which through their abuse turneth to their great evil, fatting them for the day of slaughter, and serving unto them as occasions and instruments of sin, do but increase their fearful condemnation. Let us remember that they have their portion in this life, having their bellies filled with God's hid treasure, and no further joy remaineth unto them, but this which is so mutable and momentary; whereas the Lord hath far better things in store for his own children and servants, even permanent riches and honors, and pleasures at his own right hand forever-more. And therefore we need not to envy the happiness of these slaves, nor to be discouraged in the service of our heavenly Father, though for the present they have more to spend in their riotous courses then we; seeing though in the time of our non-age, he giveth unto us but some short allowance, because through childish folly we are apt to abuse greater plenty, and to accompany them in the same excess; yet he reserveth better things in store for us, even our heavenly inheritance, glory without disgrace, riches and treasures which fade not, and ravishing delights which shall continue for evermore.
§. Sect. 2 The second scandal arising from judgment deferred.
The second scandal and offense, is that delay which God seemeth to make in the administration of his Judgments, and dispensation of his benefits and rewards. For first, when wicked men multiply their sins, and yet escape deserved punishment, they begin to doubt whether there be any providence, and so let the reins loose to all manner of wickedness: According to that of the Preacher, Because sentence against an evil work is not executed speedily; therefore the hearts of the children of men are fully set in them to do evil. And God's children likewise stumble at this stone of offense, being tempted to think that there is no gain in godliness, and little profit in being more diligent then others in the duties of God's service, when as they observe that there is, in respect of outward things, no assurance of love or hatred, nor any difference between one and another, seeing all things come alike to all, and there is one event to the righteous and the wicked, to the good and to the clean, and to the unclean, to him that sacrificeth, and to him that sacrificeth not. As is the good, so is the sinner, and he that sweareth, as he that feareth an oath. But this temptation & stumbling block I have before removed; only let us remember, that God's Judgments like himself are eternal, & that he giveth such rewards to the godly, & inflicteth such punishments upon the wicked as are endless and everlasting. In which respect, a thousand years are with God but as one day, as the Apostle speaketh; and the benefits and afflictions of the longest liver, nothing in comparison of future joys and miseries. And therefore the greatest prosperity of wicked men should not encourage any to follow their sinful courses, seeing it shall soon have an end, and bring with it endless punishments. Neither should the longest and greatest afflictions discourage us in the duties of a godly life, seeing they are but light and momentary, in respect of that eternal weight of Glory, which they shall cause unto us. Let us consider, that though the Lord deferreth long to execute his Judgments, yet those that abuse this patience and long-suffering, shall not escape in the end, and the longer that vengeance hath been delayed, the more fearful and intolerable will it be when it is inflicted. For though God cometh slowly, yet he payeth surely, and the longer that he is fetching his stroke, the more heavily will it light upon those who do not prevent it by their repentance. Finally, let us know, that wicked men, when they seem most to flourish in the world, do not, even in this life, escape unpunished. For if they be not haunted with those hellish furies, the terrors and torments of a self-accusing conscience, which giveth them inwardly many a cold pang, when they smile and laugh in the face and outward appearance; they are not free from more dangerous and desperate punishments, though they be less sensible and smarting, even the deadly lethargy of carnal security, and that scarce cureable disease of a feared conscience and hardness of heart. Neither ought we to be anymore discouraged, because God seemeth wholly to defer the bestowing of his rewards upon those that serve him, unto another life, and because in the mean time godliness bringeth little gain, and the service of God small profit in the world. For suppose that this were so, yet the riches and eternity of the reward, will, when it is bestowed, abundantly recompense our short forbearance. And therefore, if the most covetous userers can with patience forbear the sight and fruition of their gold, which notwithstanding is that dearly-beloved idol, upon which their hearts are fixed; and can satisfy both their eyes and minds with the sight and perusal of their bonds, which assure them, that at the years end, they shall receive it with some advantage, though it be but ten in the hundred; why should not we with joy and comfort perform service unto God, though he should wholly defer the rewards which he hath promised, even unto the end of our lives; seeing we have a most sure Pay-master, who hath covenanted to give, in lieu of our forbearance, an hundred for ten, yea, a thousand for one, and hath committed to our keeping infallible bonds and evidences sealed with the blood of Christ, and ratified with his oath, with the daily reviewing whereof, we may continually revive and refresh our drooping and fainting souls? But if we be so sensual, that we only mind things present, and prefer small possessions, before the greatest possibilities, & richest reversions, let us further know, that even in this life God rewardeth his servants with gifts of incomparable greater value, then those which worldlings can most brag off. For besides that the godly are in respect of outward things, at God's finding, who will never suffer them to want such a convenient competency, as in his infinite Wisdom he knoweth to be fittest for them; and though he giveth not unto them such superfluity and abundance, as many worldlings do possess, because he knoweth, that it would rather be a burden to press them down unto the earth, then a benefit to further them in the way to heavenly happiness, yet he giveth them sufficiency and contentation of mind, which the other want in their greatest plenty: Besides all this (I say) he bestoweth upon them all the Royal privileges, whereof I have already spoken, especially the assurance of his love and their salvation, with all other spiritual graces, peace of Conscience, and joy in the Holy Ghost, as before I have shown more at large.
§. Sect. 3 The third scandal arising from hypocrites.
The last scandal & offense, whereof I will speak, by which men are hindered from entering into, & proceeding in the duties of a godly life, ariseth from those that make profession of Christianity and sincerity, whether they be private persons, or public, as the Ministers of the Word and Sacraments. The first is that which is given by hypocrites, who making profession of the true Religion, do in their lives deny the power thereof, falling into many gross and grievous sins; especially such as are committed against the second Table, as injustice and uncharitableness, fraud and deceit, cruelty and oppression, pride and covetousness, falsifying of their covenants and promises: And also by such as profess the truth in sincerity and uprightness of heart, and yet through human frailty and infirmity, are sometimes over-taken of these and such like sins. Both which cast before the feet of those, who are unregenerate, such stumbling blocks of offense, that they are thereby brought out of love with God's true Religion, presuming that there is little good in it, when as they discern no better fruits of it in their lives: and so hate not only such professors; but also their profession for their sakes, resolving with themselves, that they will never be of their religion, which is so disgraced in the world by the evil conversation of these seeming forward men. Yea, not only those which are without, are wholly hindered from entering into the course of Christianity, but those also that are already entered, are hereby so discountenanced and disheartened, that they proceed in the ways of godliness, with much discomfort and discouragement. For they are not only hindered from making any profession of Religion more then others, when they see it thus infamed, lest hereby they might seem like unto them, and so bring upon themselves the disgrace and reproach of hypocrites, but also out of the same respects shun the practice of all Christian duties, which have at least any appearance of Piety, as hearing the Word with any extraordinary diligence and devotion, Holy communication, Christian admonition, strict observation and sanctification of the Lord's day, prayer in their families and such like, because they would not incur among worldlings, the suspicion of being hypocrites. For the avoiding of which scandal and impediment, let all those in the fear of the Lord be admonished, which call upon the Name of Christ, to depart from iniquity, and that as they shine more then others in the Light of an holy profession, so also that they approve this Light to be divine and heavenly, by the kindly and lively heat of a charitable conversation, and glorify God, and adorn their profession, by bringing forth the fruits of it, not only in their piety towards him, but in their works of righteousness and charity towards their neighbors. Let them take heed, that they presume not to take God's holy covenant into their mouths, when as they hate to be reformed; nor to wear God's livery of a sincere profession, to dishonor him by their infamous lives: and that they do not, by giving just cause of offense, as much as in them lieth, destroy those for whom Christ hath died, and so cause his precious blood to be shed in vain, lest in that great Day of accounts, the blood of these men, who have perished by their evil example, be required at their hands. Let them remember, that counterfeit piety is double iniquity; that the hypocrite shall be cut off, & his hope perish; that the seeming holy Pharisee is much more odious in God's sight, then Publican's and open sinners, seeing they more dishonor God, & disgrace his holy truth then any other. Finally, that God will be honored in all those that draw near unto him, either by rewarding their sincerity, or punishing their hypocrisy; and that above all others, the hypocrite shall be assuredly plunged into that bottomeless Gulf of hellish condemnation, in which regard, when our Savior speaketh of the undoubted punishments of desperate sinners, he usually saith, that they shall have their portion with hypocrites in outer darkness, where shall be weeping and gnashing of teeth. Those also, who are not yet called and regenerate, are to be admonished, as they tender the everlasting salvation of their souls, that they do not suffer themselves to be hindered and discouraged by this scandal of the evil lives of hypocrites, and weak Christians, from the profession of God's true Religion, and the practice of holy duties. And to this purpose, that they ascribe these enormities or frailties to anything rather, then unto the profession of the truth, or the outward practice of it in any Christian duties of God's service: As namely, to the malice of the devil, who with his temptations, assaulteth professors with more hellish policy & fury then other men, because their sins & falls do most dishonor God, and blemish the beauty and brightness of his shining truth; to the wily spite of worldlings, who with all their endeavor entice or compel those that make any show of Religion, to accompany them in their wicked courses, that they may countenance their actions by their examples, or escape their admonitions and reprehensions, when as they are now become alike faulty. Or to their deep and poisonous corruptions, which notwithstanding their outward profession, do still lie secretly lurking in their hearts, which cause them to break out into those sins, which their own consciences, enlightened with God's truth, do utterly condemn. Neither can they with more show, impute their scandalous sins and foul falls, to the just and pure Religion professed by them, then the crookedness of the work to the right and perfect squire, or the foulness of their hands to the pure cristall fountain, which if it were rightly used, would wash and make them clean. For what are all their faults, but crooked aberrations from this straight way of truth? What are they, but such sins as are continually condemned and beaten down in the preaching of the Gospel? For how can they have any encouragement to go on in their wickedness, by their often hearing of God's Word, wherein his fearful Judgments are daily denounced against all those who live in their sins? And therefore accursed be that foul mouth, if it be not washed in the tears of unfeigned repentance, that dare belch out such a blasphemy against God's holy truth, as to say, that if there were less preaching and hearing of the Word, there would be more obedience towards superiors, and more love and charity towards equals and inferiors. And likewise thrice unhappy they, who will so stumble at this stone of offense, cast into their ways by the evil lives of hypocrites, as that they refuse to take upon them this holy profession, or to bring forth better fruits then they in their Christian practice. As if all should refuse physic, because some die that take it; or wholesome food, because some who have their stomachs full of corrupt humors, are not nourished thereby, but becoming more sick, do presently cast it up again without profit. Finally, let no weak Christians be discouraged by the evil lives of hypocrites, from making open and bold profession of God's truth, and bringing forth the outward fruits of it in the practice of all Christian duties, because they would not be thought like unto them. For what were this, but to deny Christ before men, because we would shun their reproaches? and to be in truth impious in the neglect of Christian duties, because we would shun the suspicion of hypocrisy? What were this, but to esteem more of the vain and false censures of profane worldlings, then of the approbation which our good actions, and holy duties shall have from God and a good conscience? What were this, but to refuse to be God's true treasure and pure gold, because there are in the world many counterfeit slips? to grow in his field, and to lie in his barn, like good wheat, because there are tares in the one, and chaff in the other? What were this, but to give over our lawful callings, and honest labors in them, because there be some of the same trade that discred it themselves and their calling, by their fraudulent and deceitful dealings? But if this prevail with us, let us also be ashamed to eat wholesome food, because some have surfeited on it; or to drink such drinks as others have abused to drunkenness. Yea rather, because others have disgraced the pure and true Religion which we profess, by their wicked lives; let us, who are sincerely minded, make open profession of it, that we may adorn it by our holy conversation; for the more it is blotted and blemished with their fruits of injustice, the more it needeth the hands of innocents, to wash and restore it to its native purity. And thus much of that scandal which ariseth from the evil lives of hypocrites; of that which is caused by the bad example of evil Ministers, I have before spoken, and therefore refer the Reader to that which hath been said.
CAP. IX.
Of the impediments of a godly life, arising from the flesh: and first, such as arise from the intellectual faculties.
§. Sect. 1 That the most dangerous impediments arise from our own corrupt flesh.
IF there were no other, or greater impediments, to hinder us in the ways of godliness, then those which are already handled; yet were there no cause why we should flatter our selves with a vain conceit, that we may go forward in this course with much ease, as being a thing so slight and ordinary, that the achieving of it needeth little care and small endeavor. But how much more will this fond opinion vanish, and the necessity of uniting all our forces clearly appear, for the attaining unto any perfection in spiritual graces, and the outward practice of them in the duties of a godly life, if we further consider, that there are many more, and far more dangerous impediments which arise from our sinful flesh, and the inbred corruption of our polluted nature, the which is so averse and contrary unto the sincere and spiritual service of God, that nothing in the world seemeth more irksome and tedious unto it? In which regard, we can no sooner set our selves seriously to serve and please God in those holy duties which he requireth, but presently it opposeth us, discourageth us in all good courses, hangeth (as it were) about our necks as an heavy burden, and tyreth us in our journey, hampereth and fettereth us, that we can but slowly, and not without much pains and difficulty, proceed in any Christian duties, and laboreth might and main to shake off the yoke of new obedience, that it may regain wonted liberty, and glut it self in the pleasures of sin, with sensual delight. Neither in truth would it be an hard thing for us to overcome all those difficulties, and remove those impediments which the devil and the world cast in our way, if our corrupt flesh did not betray our Christian resolution, and willingly admit these discouragements, and if it were not as ready to stumble at these blocks, that it may take occasion thereby to stand still, or turn out of the way, as our other enemies to cast them before us. So that above all impediments which hinder us in the course of Christianity, we carry those which are most dangerous, in our own bosoms, even the rebellious reluctations and oppositions of our own sinful flesh, which hinder us wholly from all holy duties, or so interrupt us in them, that we perform them at the best, with much weakness, and manifold wants and imperfections. And thus the flesh hindereth us, either by its frailty and weakness, whereby it disableth us to perform the duties of God's service; as we see in the example of the Apostles, who through natural drowsiness, could not watch and pray, as their Lord enjoined them; according to that of our Savior, The spirit indeed is willing, but the flesh is weak; or else by its maliciousness, which maketh it willfully to oppose and hinder the spiritual part in all good duties; according to that of the Apostle, The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other, so as we cannot do that good we would. Of which impediments caused by the flesh, the Apostle pitifully complaineth; To will, is present with me, but how to perform that which is good, I find not. For the good that I would, I do not, but the evil that I would not, that I do. I delight in the Law of God after the inner man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members. O wretched man that I am, who shall deliver me from the body of this death? Which impediments if we would remove, we must daily make war against our sinful flesh, and corruption of nature, from whence they arise, and strike at the root, if we would kill the branches which spring from it. We must labor with God by prayer, for the assistance of his holy Spirit, that thereby we may be enabled to mortify and subdue the flesh, and all its sinful lusts, which fight against our souls, and quickened in the inner man, unto new obedience and holiness of life. And having gotten the mastery over this enemy, we must not content our selves with our first victories, but we must still keep it under, like a slave, and by daily buffeting and beating of it, hold it in subjection, that it may not rebel against the spiritual part, nor hinder it from performing the duties of a godly and Christian life. But this I will thus briefly pass over, because I have already entreated of it at large, in the fourth part of my Christian Warfare.
§. Sect. 2 That ignorance is a great impediment to a godly life.
The special impediments which the flesh useth, to hinder us in the duties of a godly life, arise either from the corruptions of nature, or from those manifold objections, whereby it discourageth us from entering into, or proceeding in it. The impediments of the former kind are internal in the soul, or external in our works and actions. Concerning the first; the soul is so generally corrupted in all the powers and faculties of it, that it wholly disableth us unto all the duties of a godly life. The which corruptions are either in the mind and understanding, or in the heart and affections. The mind and understanding do hinder us in the practice of all Christian duties, both by ignorance, which hindereth and disableth us from knowing those things which are necessary to salvation, and to the practice of all holy duties, and by curiosity, which maketh us to affect the knowledge of such things as are needless and unprofitable. For first, we are hindered in the duties of a godly life, by our natural ignorance of God, who is to be worshipped and served by them, especially when we do not understand and know his saving attributes; as that he is omniscient to take notice of all our thoughts, words and actions; and omnipotent to reward them, if they be good; or to punish them, if they be evil; that he is just, and will call all we do, to account; and merciful, to pardon our infirmities and imperfections, if we labor and endeavor to do unto him the best service we are able; that he is all-sufficient and infinite in all goodness, most bountiful and gracious, and a rich rewarder of all those who seek and serve him. All which being singular motives and encouragements unto all Christian duties, the ignorance of them must needs be a notable impediment to hinder us in them. For who can with cheerfulness serve such a master as he knoweth not? or be faithful and diligent in his duty, when as he cannot, upon any well-grounded knowledge, be assured that his service is accepted, or shall be rewarded? Who can perform duties agreeable to God's nature, when he understandeth not what it is, or perform any spiritual service, if he know not that he is spiritual unto whom it is performed? Thus also we are hindered in the duties of a godly life, by being ignorant of God's revealed will; for seeing no service is acceptable, which is not agreeable unto it, all devotion not guided by it, mere superstition, and all will-worship invented by our own brain, though with never so good intention, odious and abominable; who seeth not, that he who is ignorant of God's will, is no more able to walk in the way of his Commandments, then he who wanteth his bodily eyes, to go in a strange and difficult way, without a guide? Yea, suppose that we were set in this way, and led (as it were by the hand) by the directions of others, yet if we do not see with our own eyes, and be not able of our selves to discern the right way, by the light of God's Word shining unto us; how easily (if our guides do but a little leave us) shall we, through the malice of the devil and our own corruption, err and go astray? And if we be not able to try the spirits of our Teachers, and to examine their doctrines by the Touch-stone of God's truth, how apt are we to become a prey unto seducers and false teachers, and to fall into sects, schisms, and damnable heresies? like blind men, who not seeing their way, do stand wholly at the devotion of their guides, to go with them whithersoever they shall be pleased to lead them. Again, ignorance of God's special providence, is a notable pulbacke from pious duties, whereby in a gracious and just manner, he doth even in this life administer & dispense his rewards to those that serve him, preserving them from all dangers, and from the malice and fury of all enemies who oppose them in their Christian conversation, and providing for them all things necessary for their souls and bodies, in such a competency and sufficiency, as is most fit for his own glory, and their salvation: and also his judgments and punishments to them who neglect his service, and spend their days in the works of darkness, performing ready service unto sin and Satan. For when we do observe no profit accruing unto them, who are careful to please God by doing his will; nor any discommodity or punishment accompanying those, who walk in the sinful imaginations of their own hearts, we are much hindered thereby in all Christian duties, and ready to take any course which may further our worldly and wicked ends, seeing we are neither restrained from evil by God's fear, nor stirred up unto any good duty by his love; neither terrified from sin by his affrighting judgments, nor encouraged unto virtuous actions, by the expectation of his gracious rewards. Finally, ignorance is a notable impediment to a godly life, because if we do not know the duties which are required unto it, nor the chief things wherein it consisteth, it is not possible that we should perform them. If we do not know what is pleasing, and what displeasing unto God, what he requireth in our service of him, and what he forbiddeth and condemneth, as odious and abominable, we shall mistake the one for the other, yea, be much more ready to do such things as he hateth, then such as are pleasing unto him, because our corrupt nature is prone to the one, and averse and backward to the other. Besides, if we be ignorant, we cannot see the excellency, profit, and necessity of all Christian duties belonging to a godly life, which as they are singular motives to persuade us unto the embracing and practicing of them; so the ignorance of them doth make us utterly careless and negligent. In all which respects (if we would remove this impediment) it is most necessary, that we labor after the saving knowledge of God and his attributes, his will and providence, and of all those duties of holiness and righteousness which he requireth of us; and to this end, carefully and conscionably use all good means whereby we may attain unto it; of which I have spoken in the beginning of this Treatise. For be we well assured, that so long as we continue ignorant of these things, it is not possible to perform any duty acceptable unto God. Neither let us content our selves with a speculative, idle, and fruitless knowledge swimming in the brain, in which, though we excel all others, we shall not become more godly and religious; but rather more proud and vain-glorious; but let us labor after that saving and experimental knowledge of God and his attributes, his will and works, whereby we find and feel the things we know, effectual for the sanctifying our hearts and affections, and for the renewing of our lives in all holy obedience unto God's will.
§. Sect. 3 That vain curiosity is a great impediment to a godly life.
The other impediment, respecting the understanding, is vain curiosity, when as neglecting to know those things concerning God and his will, which he hath revealed unto us in his Word, we pry into his secrets which belong not unto us; spending our wits in spinning such Spiders webs, as are utterly unprofitable for any use. For whilst we delight our selves in the study of these captious curiosities, we wholly neglect all useful knowledge of the main points of Christian Religion, as being matters too obvious and common for our sublimated and subtle wits; yea, are so wholly intent unto idle speculations, that we can find no leisure for the practice of any Christian duties, like those star-gazing Astrologers, who so fixe their eyes upon them, to observe their magnitudes, motions, and influences, that they cannot discern their way, but are ready to stumble at every stone, and to slip and fall into every ditch. Which impediment if we would avoid, we must labor to mortify our spiritual pride, which is the mother and nurse of this idle curiosity. Secondly, we must be wise unto sobriety, not presuming to understand above that which is meet, knowing that the secret things belong unto God, and only things revealed, unto us. Thirdly, let us in the first place bend our studies unto the attaining of such knowledge as is most profitable and necessary, wherein we shall find such plenty and variety, such high contemplations and divine Mysteries, that we shall have little leisure or pleasure, in looking after idle speculations, and fruitless curiosities. Finally, let us propound use and practice, as the main end of all our knowledge, and condemn as vain and frivolous, that which doth rather hinder then advance it; for the more we spend our time and strength about curious nicities, the less remaineth for the gaining of solid knowledge, and the practice of it in holy duties. Other impediments there are, which arise from the sinful corruption of our intellectual faculties, which respect either our minds, imaginations, and discourse of reason, or our judgments and conclusions which arise from them. In respect of the former, it is a notable hindrance of a godly life, when as all our cogitations are so wholly bent upon worldly things, that we never enter into any consideration of our spiritual estate, whether we and our actions are accepted of God or no, or whether that we do please or displease him: Nor ever think with our selves, whether we are in the state of grace and salvation, or of corruption and condemnation; and whether we take that course, and walk in that way that leadeth to life and blessedness, or that which bringeth all that go in it to hell and destruction. And finally, when as we as are so wholly sensual and addicted to the present fruition of earthly vanities, that we never consider, whether the means be good or evil whereby we may compass them, nor take any notice of the manifold evils both spiritual and corporal, temporal and eternal, which our sins will bring upon us, if we continue in them without repentance; nor yet of the manifold and unspeakable comforts and contentments, blessings and benefits which accompany a godly life, both in this world and the World to come. Which impediment, if we would remove, we must often enter into consideration of these things, and into a serious examination of our estate, according to those directions which I have before given, when I entreated of the means whereby we may be enabled to lead a godly life.
§. Sect. 4 Of impediments arising from corrupted and erroneous judgment.
The judgment also corrupted with error and ignorance, is a notable impediment to hinder us from the sincere practice of all Christian duties of a godly life. For hereby men be fool themselves with idle conceits, that have no ground or warrant in God's Word, and thereby rest contented with their present estate, and never labor to attain unto a better. For so are they blinded with natural ignorance, that they cannot discern their blindness, but think themselves as sharp sighted as any other. So poor are they and destitute of the riches of God's saving graces, that they have no sense of their poverty, but please themselves with shadows instead of substance, like men replenished with wind, instead of wholesome nourishment, and those who mistake the swelling of their dropsy humors, for sound and good flesh. So dead they are in sin, that they have no feeling of their deadness, and though they be never so much cut and launched with the sword of the Spirit, and keen Razour of the Word, they have no sense of it, nor ever complain more then dead men of their wounds and gashes. Finally, lying in their sins, as in their proper element, though they be never so heavy and intolerable, yet like a fish under the water, they do not at all feel the weight of them. As we see in the example of the proud Pharisees, who thought themselves sharp sighted and righteous, when as they were in Christ's estimate stark blind, and wicked above all men, even Publican's and sinners: of the Jews, who thought themselves free-men, and the children of Abraham, when as they were the sons and slaves of sin and Satan; and of the luke-warm Loadiceans, who falsely imagined that they were rich and increased with goods, and had need of nothing; when as they were wretched and miserable, poor, blind, and naked. The which false and erroneous judgment, is a principal impediment unto a godly life; unto which (as one saith of wisdom) many might have attained, if they had not falsely supposed that they had already attained unto it. For who laboreth to better his estate, that thinketh it is good enough already? or to attain unto more wealth, that contenteth himself with his portion, as thinking it abundantly sufficient? who goeth to the Physician, that assureth himself that he is in perfect health? or to the Lawyer for counsel, that maketh no doubt of the validity of his evidences? or to the Divine for instruction, who supposeth that he knoweth already as much as he can teach him? And who laboreth to better his spiritual estate, who thinketh it already so good, that it needeth no amendment? Which dangerous impediment if we would remove, let us not measure our selves by the false ell of carnal reason, and an erroneous judgment, nor compare our selves with our selves, or with other men, whom we think worse then we; but let us examine our ways and works by the perfect rule of God's Word, and try thereby how infinitely we come short of that exact obedience which his Law requireth. Let us thereby labor to come to a true sense of our own misery, and to have our blind eyes so opened and enlightened, that we may discern the manifold wants and imperfections of our best actions, and so labor after more perfection. Finally, let us know it for certain, as an undoubted truth, that we have not yet set forward one foot in the ways of Christianity and true godliness, when we think that we have gone far enough already; for true grace is in continual growth; and he that hath attained unto any measure of it in truth, seeing his wants and imperfections, striveth and laboreth after more perfection; wherein he, who hath made the greatest progress, is most earnest in proceeding, like him that runneth a race, who maketh best speed when he approacheth nearest unto the goal; or like the natural motion, which is slow at the beginning but the longer it continueth, the swifter it groweth; as we see in the descent and fall of a stone, which moveth fastest, when it draweth near unto the center. And this we see in the example of the Pharisees and the Apostle Paul; For they having an opinion of their own perfection, rested in their own righteousness as sufficient for salvation, and never desired to be made partakers of the righteousness of Christ, for their justification; whereas by Christ's testimony it clearly appeareth, that they had not so much as made an entrance into the way of life, and were much farther off from the Kingdom of God then Publican's and sinners. But contrariwise, the Apostle having out-stripped almost all others, when he came nearest the goal of perfection, made his greatest speed; forgetting those things which were behind, and reaching forth to those which were before, and pressing towards the mark, for the price of the high calling of God in Jesus Christ.
§. Sect. 5 Of impediments arising from special errors in judgment.
The special and particular errors in judgment, which hinder men from resolving to lead a godly life, are innumerable; and therefore I will content myself to set down here some few of them, and but slightly to touch them, because the bare naming of them, in respect of their inualidity and weakness, is a sufficient confutation. First then, out of an erroneous judgment concerning God, they falsely conceive, that he is so merciful, that either he will save all men, or at least, them who perform some kind of service unto him, though they be not like others, strict in their courses, but give liberty to the satisfying of their sensual lusts, and to lead such a life as best pleaseth them. Whereby they make an Idol of God's mercy, in separating it from his justice and truth, which hath denounced death and condemnation against all that neglect his service, and live in their sins without repentance. So they think that God will accept of their good meaning, though being ignorant, they know not how to serve him as he hath required, notwithstanding that the Lord in innumerable places of holy Scriptures, professeth his hatred to superstition and all will-worship. That he will accept of us, if we go to the Church according to the Princes Laws like other men, and offer unto God the outward service of the body, in hearing the Word, and praying with the Congregation, and receiving the Sacrament at Easter, although all be done in mere formality and hypocrisy without any zeal and devotion, or desire to serve and please God, or to profit by these spiritual exercises for the increasing of his graces in us, notwithstanding that God in so many places rejects these heartless sacrifices, lip-labor, and hypocritical formalities, and being a Spirit, doth require of us such a service as is performed in Spirit and truth. Thus they think that God is served in an acceptable manner, when they repeat the Lord's Prayer, though they do not understand any one Petition in it, and when they rehearse the Beliefe and the ten Commandments, which they also use instead of Prayer, not understanding aright any one article of their faith, nor any precept of the Decalogue; and that they have by this repetition blessed themselves sufficiently for the day following, though a little child, who is destitute of all saving knowledge, is able to perform this task as well as they. That they may live in their sins without repentance unto old age, or the day of sickness and death, and that God is so gracious that he will forgive all their sins, if before they depart this life, they have but leisure to say; Lord, have mercy upon me, though the Scriptures teach us, that he who turneth away his ear from hearing the Law, his prayers are abominable; that God abhorreth even the very sacrifices of the wicked; and that those who stop their ears when God calleth, shall not be heard when they call and cry unto him. Finally, they suppose that they can repent when they list, though it be a free grace of God, which must be accepted when he offereth it, and cannot be reasonably expected, if it be refused and rejected when he tendereth it unto us. In respect of the Christian life it self, and the graces and duties required unto it, they do all delude themselves with a false and erroneous judgment. For they cannot persuade themselves that the godly life is best and most blessed, nor that there is such necessity of it, as Preachers would bear them in hand; but that they may take here their full swindge in pleasure, and set their hearts upon riches and other worldly vanities, and yet be assured of heavenly happiness, as well as those who are most scrupulous and precise; though the Scriptures tell us that we cannot serve God and Mammon; that if we love the world, the love of the Father is not in us, because the love of the one, is enmity against the other; that without holiness we cannot see God and that the way to heaven is narrow, and the gate so straight, that without much striving we cannot enter into it. Thus they imagine, that they need not to take such pains in hearing many Sermons, seeing the Preacher can tell them no more then they know already, namely, that they must love God above all things, and their neighbors as themselves; that the best fail in this, and that we are all sinners, and must be saved only by Jesus Christ: Though the Scriptures truly preached, are not only the spiritual seed to beget us, but the food also to nourish us, the strong power of God to salvation to all that believe, and the sword of the Spirit, to defend our selves, and beat back our enemies: Our heavenly School-master to teach us the way, and the means also whereby we may be enabled to walk in it, and finally, our guide to direct and lead us by the hand, and our comforter to support us when we are ready to faint in our journey. That it is sufficient, if we lead a civil life, and be no heinous malefactors, as murderers, thieves, adulterers and such like; and that we are good Christians, if we do no man harm, if we do no good, though he who hid his talent in the earth, and did not increase it, was cast into outer darkness; Dives tormented in hell, because he relieved not Lazarus; And though our Savior professeth, that he will reject at the day of Judgment, not only oppressors, thieves and mutherers, but those also who have not fed the hungry, and clothed the naked. Thus they think that they have abundantly discharged their duty, if they have, for worldly ends, had some respect to some duties of the second Table, as keeping their word, and dealing justly, and giving now and then an alms, howsoever they have wholly neglected the duties of the first Table, and have made no conscience of God's service and Sabbaths; though piety be the ground and foundation of all obedience, without which, Justice and moral honesty have no true subsistence. That they need not to labor after the knowledge of God and his will, because they are unlettered and unlearned, though without knowledge of the main principles of Religion, there can be no Faith, and without Faith, no Salvation. That they have good hearts towards God, though their speeches be filthy and profane, and their actions wicked and mischievous, notwithstanding that our Savior hath told us, that the tree is known by its fruit, and that such as the fountain is, such also are the streams that flow from it. That we are all sinners, and full of infirmities and human frailties, and therefore they must be excused, when wittingly and willfully they fall into grievous sins; though the Apostle telleth us, that he who thus sinneth, is not borne of God, but that he is of the devil, if with full swinge of will, he do him service. That they are in Christ, and therefore have escaped condemnation, though the Apostle saith, that all who are in him, walk not after the flesh, but after the Spirit, and that all who have put on Christ, are become new creatures, and being engrafted into this Vine, do bring forth fruits in him. Thus they erroneously allege, that because Christ came to save sinners, therefore though they continue still in sin, they may have their part in this salvation, whereas this comfort only belongeth unto repentant sinners, who labor and groan under their sins, as under an heavy burden, and being weary of it, do flee unto Christ for ease. Thus they abuse God's eternal decree of predestination, concluding, that because he hath decreed and ordained all men, either to life and salvation, or to death and destruction; and his counsel must stand, being immutable and unchangeable; therefore it is no matter how they live, for if they be ordained to life, they shall be saved, live how they list; or if to destruction, they cannot attain to salvation, though they take never so much care and pains in God's service. The which their conceit is quite contrary to the Scriptures, which teach us, that God hath, in his decree of predestination, included the means with the end, so that it is not possible to be condemned, if we conscionably use the means, of attaining to salvation; or to be saved, if we neglect these means and walk in the ways of wickedness which lead to destruction. For whom he hath predestinated to salvation, those also he calleth, justifieth and sanctifieth. Those whom he hath chosen, he hath also ordained, that they should be holy and without blame before him in love, and hath elected them, through sanctification of the Spirit, unto obedience, and sprinkling with the blood of Christ. Those whom he hath ordained unto glory, he hath predestinated them to be conformed to the Image of his Son, and hath created them in him to good works. And therefore if we be effectually called, justified and sanctified, we may thereby be assured, that we are elected to salvation; but if none of these can be found in us, we still continue in the state of reprobation, seeing the means and end do inseparably go together. Finally, when as the Scriptures teach us, that Faith alone justifieth, as being the only instrument that applieth unto us Christ our righteousness; loose Libertines do hence conclude, that that Faith which is alone, justifieth; and therefore, so they believe in Christ, they have liberty to live as they list, and need not to take any pains to serve & please God in the duties of a godly life. Whereas the Apostle plainly telleth us, that we shall be judged according to our works, whether they have been good or evil. And our Savior hath taught us, that he will pronounce the last sentence according to the works of mercy, either performed or neglected by us, as being the signs and undoubted evidences of our Faith, whereby it is approved as sound and sincere, or condemned as counterfeit & hypocritical. And the Apostle James expressly affirmeth, that Faith without works is dead, & like a carcass without breath or life. And therefore, though good works are not required as causes to the act of justification, yet they are necessary as effects to the party justified; though they do not merit everlasting happiness, seeing it is a gracious inheritance, & God's free gift, yet they are the way that leadeth unto it, in which we must necessarily walk, if we will be saved, for without holiness we shall never see the Lord; as the Apostle telleth us.
§. Sect. 6 That infidelity is a great impediment to a godly life.
Again, the corruption of our intellectual faculties, doth exceedingly hinder us from serving God in the duties of a godly life, not only as it blindeth them with ignorance, and misleadeth them with error; but also as it poisoneth them with cursed infidelity, which is the root of all other sins, and the chief impediment of all Christian duties, the ground of all which is a lively faith. For as the Apostle speaketh, No man can come unto God, until he first know that God is, nor perform any faithful service unto him, until he be persuaded that he is a rich rewarder of them who diligently seek and serve him. Again, Without faith it is impossible to please God, because whatsoever is not done of Faith, is sin. Without Faith we cannot be engrafted into Christ, seeing it is the bond of this union, nor bring forth in him any fruits of new obedience, for without Christ we can do nothing. Unless by Faith we be assured of God's love towards us, we cannot love him (for as the Apostle John saith, We love him, because he loveth us first) and without love there is no obedience, seeing it is the sum of the whole Law. And therefore if we would lead a godly life, we must with all care and endeavor remove this impediment, then the which, none is more pernicious (for how should we flee from that sin, which we naturally love, or practice those duties, unto which our natures are averse, if we neither believe God's threatenings restraining us from sin, nor his promises alluring us to obedience?) And to this end we must carefully use all those means of which I have before spoken, both of begetting Faith in us, if it be wanting, and of confirming and increasing of it, if it be begun.
CAP. X.
Of those manifold impediments of a godly life, which arise from our sinful and corrupt hearts and affections.
§. Sect. 1 The first impediment is an heart hardened through the deceitfulness of sin.
ANd thus have I shown, how we may remove those impediments of a godly life, which arise from the corruption of the intellectual faculties. Those which respect the heart and affections, are many and dangerous. The first is, when our hearts are hardened through the deceitfulness of sin, and so habituated and accustomed to evil courses, that it is death to us, if we endeavor to forsake them, and to serve God in the duties of a godly life. Of this we have many warnings in the Scriptures, as being a most dangerous rock, upon which many have suffered shipwreck: To day if you will hear his voice, harden not your hearts. And, Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called today, lest any of you be hardened through the deceitfulness of sin. Which impediment if we would remove, let us withstand sin in the first motions of it, and if at any time we be overtaken, let us carefully take heed, that we do not lie in sin, but rise again speedily by unfeigned repentance. Let us beware that we do not often fall into the same sins, after we have repented of them; seeing by many acts, we come at last to an habit and custom. Or if this custom hath already prevailed, and is now come to have in it the strength of a Law, and to be (as it were) a second nature, let us not suffer it any longer to continue inviolable, but bend all our power and strength to disannul and break it. Neither let our corrupt nature plead prescription for sin, or the neglect of holy duties, as though because we have long done that which God forbiddeth, or not done that which he hath commanded, therefore we must be borne with, if we do so still; seeing this is no excuse at all, but rather the greatest aggravation of our sinfulness and negligence. For though they might be somewhat excused, if they were done but once or twice, they are altogether intolerable when they grow common and customable. And therefore our long living in sin, and in the neglect of Christian duties, should be so far from excusing our continuing in these courses, that it ought to be a strong motive to double our diligence in redeeming this lost time, as the Apostle exhorteth. And this reason the Apostle Peter also useth to persuade us, that we should no longer live the rest of our time in the flesh, according to the lusts of men, but according to the will of God, because the time past of our lives may suffice us to have wrought the will of the Gentiles, when we walked in lasciutousnesse, lusts, excess of wine, reuellings, banquetings, and abominable idolatries. Now the means whereby we may be enabled to break off this custom in sinning, and to perform the contrary duties of a godly life, is, to labor to have our hearts possessed and fraughted with God's fear, partly in respect of his Judgments denounced against sin, & partly in respect of his mercies and manifold blessings, promised to all that serve and please him. For nothing doth more powerfully over-master this tyrannical custom, then the true fear of God; even as the want thereof is the chief cause of falling into, and continuing in sin. And secondly, our best course is to set our selves with a firm resolution to break off, and discontinue our custom in sinning, and to perform the contrary duties of a godly life, seeing many acts of well-doing will at last bring us to an habit and custom, and make them easy and familiar, which at the first entrance seemed difficult and almost impossible. The like impediment unto all Christian duties, ariseth from security and hardness of heart, which taking away all sense and feeling, both of God's mercies and Judgments, and putting away the evil day far from us, doth make us also therewith to put off the day of repentance, to neglect all holy and religious duties, and to go on securely in our former evil courses. Of the removing of which impediment I will not here speak, because I have handled it at large in my Treatise of carnal security, and hardness of heart.
§. Sect. 2 Of the second impediment respecting the heart, which is 〈…〉 the world.
The second impediment of a godly life, respecting the heart, is worldly concupiscence, and immoderate and excessive love of the world and earthly things, and chiefly of honors, riches and pleasures, and that carking care which ariseth from it, for the getting or keeping of them. Concerning the former. As the love of God and the love of the world will not harbor together in the same heart, because the amity and friendship of the one, is enmity against the other, as the Apostles John and James teach us; so neither can we perform faithful service to them both, being Masters which stand in flat opposition one to the other, as our Savior hath told us. In which regard, Demas is said to have forsaken the Apostle Paul, and with him, his Master Christ and his truth, as soon as he begun to love this present world. For when men have once fixed their hearts upon earthly vanities, all their cogitations are so taken up with them, that they have no leisure to think upon any Christian duties; and so wholly are they besotted with the love of this painted strumpet, that they think all time lost, which is not spent in winning and gaining her. So that when Christ inviteth them unto his Marriage Supper, to feast them with spiritual delicacies, that God's graces may be so strengthened in them, as that they may be enabled to serve him in all Christian duties, they presently pretend excuses, and will not come. For the removing of which impediment, we must use all good means to wean our hearts from the love of the world, that we may contemn it as vain and worthless, in comparison of spiritual grace, and heavenly glory. To which purpose we must consider, that the worlds prosperity which we dote so much upon, will, being thus abused, become a notable temptation to draw us into all manner of sin, to our perdition and destruction; according to that of the wise Solomon; The prosperity of fools shall destroy them: And, What will it profit us to gain the whole world, and lose our own souls? as our Savior speaketh. Let us consider, that these worldly things are momentary and mutable, hardly gotten, and soon lost; uncertain in the pursuit, whether after all our labor we shall obtain them or no, and no more certain in the possession, seeing they may every day be taken from us, or we from them. Let us consider, that they are vain, and satisfy not, but the more we drink, the more we thirst; the more we abound, the more we want; and that they bring not any sound contentment to their owners, but labor in getting, care in keeping, and fear in losing them. That they do not at all profit us for the assuring of those things which are chiefly to be desired, nor at those times when we shall stand in most need of help and comfort; namely, at the hour of death, and day of Judgment. Yea, if we immoderately dote on them, they will become exceeding hurtful and pernicious, being those thorns which will choke in us the seed of God's Word, from which all saving graces do spring; those snares of the devil, which entangle us to our perdition; those heavy burdens, which hinder us in our journey towards our heavenly home, and Camel-like bunches, which will keep us from entering into that straight and narrow gate.
§. Sect. 3 The third impediment arising from worldly cares.
The cares also of this world are a great impediment to a godly life. For first, they hinder us from performing religious duties, as we see in the example of those, who being invited to the Marriage Supper of the Kings Son, refused to come; and of those, who being called to be Christ's Disciples, were so taken up with the care of their worldly business, that they could find no present leisure to follow Christ. Yea of Martha her self, who though she were a good woman, yet was so cumbered with care, in providing for Christ's entertainment, that she could find no time to hear his heavenly Sermons, and envied her sister, for performing this high and holy duty. Or if we set our selves to perform any service unto God, these cares interpose themselves, and distract us with worldly and wandering thoughts, so as we cannot perform it with any fruit and benefit: as we see in the Parable of the Sower, where he that received seed among thorns, is (as our Savior expoundeth it) he that heareth the Word, and the cares of this world, and the deceitfulness of riches choke the Word, and he becometh unfruitful. In which regard, our Savior giveth unto us a special caveat (whereby we may be fitted for his coming) that we should take heed to our selves, lest at any time our hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and so that day come upon us at unawares. For as the one surchargeth the stomach, and maketh us unfit for any bodily employment, so the other oppress and intoxicate the mind and heart (as it were) with a kind of spiritual gluttony and drunkenness, that they become altogether unprofitable for any religious exercise. Now the means to remove this impediment are first, to contemn these worldly things, as being of small value, in comparison of saving grace, and heavenly glory: For what we can despise, we will not pursue with over-much care. Secondly, let us learn to live the life of faith, and not resting upon our own provision, cast our selves upon God's all-sufficient providence, and never-failing promises, who will assuredly provide for us, if we wholly depend upon him. And this means and motive the Scriptures offer unto us, to preserve us from covetousness and carking care, according to that of the Psalmist, Commit thy way unto the Lord, trust also in him, and he shall bring it to pass. And that counsel of the Wise man; Commit thy works unto the Lord, and thy thoughts shall be established. So the Apostle; Let your conversation be without covetousness, and be content with such things as ye have; for he hath said, I will not leave thee, nor forsake thee. And the Apostle Peter; Cast all your care upon him, for he careth for you. But most excellently doth our Savior Christ, with many strong arguments, arm us against this carking care: Take no thought (saith he) for your life, what you shall eat, or what you shall drink, nor yet for your body, what ye shall put on. First, because he that hath given us that which is the greater and better, he will not, if we depend upon him, deny unto us that which is less and worse. Is not the life more then meat? and the body then raiment? Secondly, because he who is so gracious, bountiful, and provident, as to provide for the Fowls of the air, and the Lilies of the field, without their care and pains, will much more provide for his children that rely upon him, and with their reasonable pains and moderate care, do serve his providence. Thirdly, because this carking care is bootless and unprofitable, seeing God, according as it seemeth best to his infinite wisdom, hath allotted unto everyone a stint and proportion in their estate, as well as in their bodily stature, unto which they shall come, and not exceed it. And therefore as no man can add one cubit to his stature of body, though he take never so much care and pains; so also it is alike impossible hereby to add one mite unto that dimension of our estate, which God by his wise and powerful providence hath allotted unto us. Fourthly, because this immoderate care is more fit for Infidels, who rest wholly upon themselves and their own means, then for Christians, who acknowledge God, most wise, and all-sufficient, to be their Father; seeing he is omniscient, and taketh notice of all our wants, and omnipotent, and most gracious and bountiful, and therefore most able and willing to supply them. Fifthly, because the best means to be assured of all earthly blessings, in such a proportion as is most fit for God's glory, and our salvation, is above, and before all things, to seek God's Kingdom and righteousness, because we have his infallible promise, that if we so do, other things shall be added unto us, as it were small advantages to this main bargain. The which Solomon found verified in his own experience; who being put to his choice, and preferring wisdom, before riches, honor, and long life, did not only obtain it at God's hands, but all these things likewise for which he made no suit. Lastly, because it is extreme folly to anticipate future cares and troubles before they come, no not those of the next day, seeing when they come, they will bring grief and vexation enough, though we do not prevent them before they happen, and so redouble our sorrows. Neither in truth can we tell whether those things whereof we take care, will befall us or no; and therefore what folly is it to undergo certain trouble and care about uncertainties? or if they shall happen, we may have wit to foresee them, but no power to prevent them; and therefore to vex our selves before they come, is to be miserable before the time.
CAP. XI.
Of impediments arising from our corrupt affections, and first, from carnal hope and presumption.
§. Sect. 1 That carnal hopes are great impediments to goodness.
IN respect of our carnal and corrupt affections, there are also many and strong impediments which hinder us in the duties of a godly life. For whilst they remain unmortified and unsubdued, they lust against the Spirit, powerful drawing us from the practice and performance of Christian duties, and violently carrying us into sinful courses. In which regard, the affections are called the feet of the soul, because they carry us whither they incline and lead us, either into the ways of godliness, if they be sanctified, or of sin and wickedness, if they continue carnal and corrupt. The first unsanctified affection, is carnal hope of escaping God's heavy judgments and punishments denounced against sin; and of the long continuance of our lives, by benefit whereof we may safely enjoy the pleasures of sin, and need not to trouble our selves by entering into any strict course of godliness, seeing after we have long enjoyed the world, we shall have time enough afterwards to think of such a course, as may fit and prepare us for the joys of life eternal. The which is a notable hindrance to keep men from leading of a godly life. For whereas if men had learned rightly to number their days, they would apply their hearts unto wisdom; and if they were thoroughly persuaded that our lives are so momentary and uncertain, that death may seize upon them suddenly, today before tomorrow, it were not possible that they should so slightly put off a matter of such great importance, as the everlasting salvation of their souls, unto after and uncertain times, but rather would instantly begin to make their Calling and Election sure, and to work out their salvation with fear and trembling, by furnishing their souls with all saving graces, and expressing them in the duties of a godly life: Now when as they promise unto themselves long life and many days, they put off all these things, as being yet unseasonable and unnecessary, and with the rich fool in the Gospel, say unto their souls; Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry: which they would not be so desperately mad to do, if that terrible voice of God still sounded in their ears, Thou fool, this night thy soul shall be required of thee; then whose shall those things be which thou hast provided? But contrariwise, if with the wise servant, they well weighed the uncertainty of their Lord's coming to call them to an account, they would still be prepared, and be in readiness, that they might enter with him into his heavenly joys. Neither is there any better means to remove this impediment, then to meditate often, not only of the momentary shortness of our lives, but also of the great uncertainty of this short time. For if we would seriously consider, that our life, in respect of eternity, is but as one day, yea an hour, a minute, a moment; that it passeth away as swiftly as a Weavers shuttle, as a tale told, as a Post; and is but a flower, a vapor, a shadow, yea as vanity it self: If we would also remember, that this short time is also uncertain, seeing we may die today, as well as tomorrow, this very hour, as well as the next, having no assurance of anymore time then the present, as being tenants at will, who hold not life by lease, but only at the Lord's pleasure, without so much as a minutes warning; And finally, seeing in this short and uncertain time, everlasting life and salvation is either gotten or lost; what folly and madness is it to go on in our sins, and neglect all Christian duties, in hope of long life, and to hazard our precious souls upon so uncertain and tickle a point? It may be thou shalt live another year, and it may be not another day. The which resteth not only on a possibility, but upon some probability likewise, in respect of those innumerable dangers which outwardly beset us, and the inward infirmities of our frail nature, which being the matter, or (as it were) the harbingers of death, we carry still about, and in us: which is also made more likely by the experience of many others, who have been taken away suddenly, in the prime of their age, and chief of their strength, not having had so much as a days, or hours warning. And shall we venture our chief jewels, our precious souls, which are of much more price unto us then ten thousand worlds, upon may-bees and uncertain hopes, which being once lost, can never be recovered? Shall we hazard the everlasting joys of heaven, which are unspeakable and inestimable, and endanger our selves to intolerable and endless torments in hell fire, upon some likelihoods only, which have so often failed? It may be thou shalt live as long as thou expectest. And what then gainest thou in this course of wickedness, but the pleasures of sin, accompanied with the present checks and terrors of an evil conscience, and the fears of imminent and approaching judgments, and attended upon at the best, with continual sorrow and repentance even to the day of death? And it may be thou shalt die before thou art prepared for it, by repenting for thy sins, and deuoting thyself to God's service. And then what losest thou, in lieu of the former gains, which are so vain in true value, and momentary in continuance? Surely those pleasures which are at God's right hand for evermore, the joys of heaven, the fellowship of the Saints, and the vision and fruition of God and his Christ, who being infinite in all goodness, beauty, glory, and all perfection, do make all those perfectly and eternally happy, who having faithfully served them in this life, shall see and enjoy them in the life to come.
§. Sect. 2 That carnal presumption is a great impediment to a godly life.
The second corrupt affection which hindereth us in the duties of a godly life, is carnal presumption, which carrying with it some show and semblance of a strong faith, in the opinion of those who are blinded with ignorance, becometh unto them a notable impediment, hindering them from the profession and practice of true godliness. Yea, it is the devils ordinary prevailing weapon, wherewith he assaulteth secure worldlings, which he findeth by common experience so powerful for his purpose, that for the most part he useth no other, unless they have wounded their consciences, with committing of some horrible and outrageous sins, which will suffer them to entertain no hope of God's favor and mercy in the forgiveness of them. In which case he possesseth them with terrors and fears, and driveth them into the contrary extreme of desperation. The which he also doth, when he hath to deal with melancholic persons, who being naturally of a timorous and fearful disposition, cannot so easily be persuaded to presume when there is no cause. Otherwise he seldom awakeneth their sleeping consciences, but carrieth them quietly to hell and destruction without noise. For the more sensible we are of our disease, the more we fear the issue of it, and the more earnest and diligent we are to seek all means of help, unless we have no hope of cure. In which regard, it may be truly said, that whereas one perisheth through despair, many hundred are plunged into destruction by security and presumption; so much more dangerous this is then the other, although nothing so horrid and terrible to look upon. Now this presumption may be considered in respect of the object, either generally or more specially. Generally, when as we presume of God's mercy and goodness, of the pardon of all our sins, and of the salvation of our souls, without any sound ground or warrant out of God's Word, when as we are in no sort qualified and fitted to receive them. The fruit and effect of which persuasion, is a purpose and resolution to continue still in our sins, because God is merciful to forgive them, and to neglect the duties of a godly life, because they are not only tedious and irksome unto us, but also of no great necessity, seeing God respecting our frailty and weakness, will receive us to grace and mercy. Whereas contrariwise, a true and lively faith doth always bring forth the fruits of unfeigned repentance, and persuading us of God's love, doth work in our hearts true love towards him again, and a desire and endeavor to express it in all holy obedience to God's will, that we may thereby glorify him who hath been so good and gracious unto us. With like presumption men are hindered from entering into the ways of godliness, and heartened to continue in their sins, whilst they plead that Christ came to save sinners, and that his death and merits, as they are sufficient in themselves to satisfy God's lustice, so they will be effectual unto them for their justification and salvation, though they be not so strict and precise in making conscience of all sins, or in practicing the duties of a godly life.
§. Sect. 3 Of the means to remove the former impediment.
Now if we would avoid these impediments, let us know and consider first, that this is a shameful and horrible abuse of God's mercy and goodness, which he will never let go unpunished, to take occasion thereby, the more to offend and diplease him by willful continuing in sin, and neglecting the duties of his service. To provoke God to wrath, because he is patient and longsuffering, and to sin against him, because he is good and gracious, and ready to forgive. And finally, to neglect all duties of his service, because he is such a bountiful Master, that he giveth of his free grace and mercy, rich wages and rewards, without all merit and desert. For these should rather be arguments to inflame our love towards him, and to make us so much the more zealous of his glory, and fearful to offend so gracious a God; according to that of the Psalmist; There is mercy or forgiveness with thee, that thou mayest be feared. Or if through frailty and infirmity, we have, contrary to our purpose and resolution, been overtaken of any sin; this patience and love of God should be a strong motive, to make us to rise out of it by unfeigned repentance; according to that of the Apostle, Despisest thou the riches of his goodness, and forbearance, and longsuffering, not knowing that the goodness of God leadeth thee to repentance? Secondly, let us consider, that as the Lord is infinite in mercy and compassion, so he is no less infinite in justice and truth; that as he is merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, to ansgression, and sin: so also he is just in all his ways, and holy in all his works, and will by no means clear the guilty, visiting the iniquity of the fathers upon the children, unto the third and fourth generation: that as he is a merciful Savior, so also a just God, and a righteous Lord, who loveth righteousness, and will not let sin go unpunished, but will judge every man according to his works; and that he is a terrible Judge, especially to those who abuse his mercy and longsuffering. And therefore let us not disjoin these things which cannot be severed, nor imagine such a mercy in God, as will not stand with his Justice, which were to mayme the Divine nature, and to pull (as it were) one of his hands from him; which outrageous violence offered unto his holy Majesty, he will never suffer to go unpunished. Let us, with David, so acknowledge that he is good, as that we do not deny that he is also upright, and in our songs so sing of his mercy, as that we do not disjoin his Judgment from it. Let us remember, that in God and in all his works, mercy and truth do meet together, righteousness and peace do kiss each other. Let us not say, His mercy is great, he will be pacified for the multitude of my sins: for mercy and wrath come from him, and his indignation resteth upon sinners. Neither let us, presuming on God's mercy and patience, make any tarrying to turn unto the Lord, nor put it off from day today; for suddenly shall the wrath of the Lord come forth, and in thy security thou shalt be destroyed, and perish in the day of vengeance. Thus the Apostle telleth us, that if we despise the riches of God's goodness and forbearance, which should lead us to repentance, we shall after our hardness and impenitent heart, treasure up unto our selves wrath, against the day of wrath, and revelation of the righteous judgment of God, who will render unto every man according to his deeds. And the Lord threateneth, that if any man hearing the words of his curse against sinners, do bless himself in his heart, saying, I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst; that he will not spare him, but that his anger and jealousy shall smoke against that man, and all the curses that are written in the book of the Law, shall lie upon him, and the Lord shall blot out his name from under heaven. Let us remember what the Apostle teacheth us, namely, that no outrageous sinners, continuing in their wickedness without repentance, shall inherit the Kingdom of Christ and of God, and therefore exhorteth, that we suffer no man to deceive us with vain words; seeing, because of these things cometh the wrath of God upon the children of disobedience. Finally, let us consider, that though God's mercies be in themselves infinite, and above all his works, and all his gracious promises which are in Christ, yea, and Amen; yet they are limited by his infallible truth, and appropriated unto repentant sinners, and therefore cannot extend to the presumptuous, who take occasion from his mercies to continue impenitently in their sins, but he will glorify his justice in punishing them, as he glorifieth his mercy, in pardoning the sins of all those who turn unto him by unfeigned repentance. And therefore let us acknowledge with the Psalmist, that the Lord is good and gracious, yet not to all, but only to Israel, even to such as are of a clean heart; and that as the eyes of the Lord are upon the righteous, and his ears open to hear their cry: so the face of the Lord is against them that do evil, to cut off the remembrance of them from of the earth. Let us not presume upon God's mercy whilst we continue impenitently in our sins, but let us stand in awe of God's Justice and Judgments, and sin not, and offer first the sacrifice of righteousness, and then put our trust in the Lord. Those likewise, who presuming upon the all-sufficiency of Christ's death, merits, and satisfaction, do take occasion thereby to continue in their sins without repentance, and to neglect the duties of a godly life, may easily remove this dangerous impediment out of their way, if they will but seriously consider, that this is a most fearful abuse of his inestimable love, who hath done so much for us, when as we use his help to uphold us in our sins, and his death and merits, as a pillow whereon we may sleep more securely in our wickedness. Whereas he came not to ratify and confirm, but to dissolve and abolish the works of the devil: And gave himself for us, not only to free us from all sin, in respect of the guilt and punishment, but also to purge us from all iniquity, and that being his peculiar people, we should be zealous of good works. He hath redeemed us out of the hands of all our spiritual enemies, that we may serve him in holiness and righteousness before him all the days of our lives. He hath bought us with a price, that we should glorify God in our bodies and in our spirits, because they are his. He hath given himself for us, not only that he might justify us in the remission of our sins, but also sanctify and cleanse us with the washing of the water by the Word; that he might present us unto himself, as a glorious Spouse and Church, not having spot or wrinkle, or any such thing, but that we should be holy and without blame. Finally, he hath redeemed us, not only from the guilt of sin, but also from our vain conversation, by shedding his most precious Blood, as the Apostle Peter speaketh. And therefore if we do not find and feel the virtue of Christ's death and merits, as effectual for our sanctification as for our justification, and to free us from the corruption of sin, as well as from the guilt and punishment, we have little cause to presume of their efficacy for our salvation, seeing these are always inseparably linked and conjoined. Lastly, let us consider, that as our Savior Christ came to save sinners, so withal to call them to repentance. And that the Redeemer came only to Zion, and to them who turn from transgression in Jacob: and therefore let us not foolishly presume, that we shall be his redeemed, if we continue in our sins without repentance. Let us not post off God to another time, when he offereth unto us mercy and forgiveness: But let us seek the Lord, while he may be found, and call upon him while he is near. Let the wicked forsake his ways, and the unrighteous man his thoughts, and let him return unto the Lord, and then he will have mercy upon him, and abundantly pardon, as he hath promised. Let us not presume on God's mercy, whilst we continue in our sins; yea, rather after that we have unfeignedly repented of our sins, let us fear always, considering our own frailty and infirmity, which maketh us apt to relapse into them, and so to provoke God's wrath against us. Let us work out our salvation with fear and trembling, and whilst we presume of standing, take heed of falling. And if we call God, Father, who without respect of persons judgeth according to every man's works, let us pass the time of our soiourning here in fear, as the Apostle Peter exhorteth us.
§. Sect. 4 Of presumption in neglecting the means of holiness.
And thus we see how carnal presumption generally hindereth us, from entering into, or proceeding in a godly life, and how we may remove this impediment. More especially, we are hindered thereby, when as we presume, that we may perform all duties required unto it, notwithstanding, that we neglect all means of sanctification and holiness, which God hath ordained for the working his graces in us (as hearing the Word, receiving the Sacrament, Prayer, and the rest) by the extraordinary operation of his holy Spirit in us. For the removing of which impediment, we are to know, that howsoever God sometimes, to show the infiniteness of his mercy, goodness, and power, which are free, and not tied unto any means, doeth, when we least think of it, and when we have not so much as a desire and endeavor to serve and please him, regenerate and convert us; according to that of the Apostle, I was found of them that sought me not; I was made manifest unto them that asked not after me (As we see in the example of those, who coming to hear the Word only for form and fashion sake, without any desire to profit by it, are notwithstanding effectually called and truly converted by the mighty operation of God's Spirit working with his own holy ordinance. And though also when greater means are wanting, as in the time of persecution, the Lord giveth an extraordinary blessing to such as are mean and small, causing his servants (like Moses and Elias) to go on constantly for many days in the ways of godliness, in the strength of one meal; to the end it may appear that the work of conversion and sanctification, is not effected by any virtue inherent in the means, but that it is a gift of his grace, and conveyed unto us by the powerful working of his holy Spirit: yet this is not God's common course, and ordinary manner of working his graces in us, but ordinarily he will have us to use the means, and sanctify them as his own holy ordinances, that they may be effectual to the ends for which we use them; which if we neglect, we do in a presumptuous manner tempt the Lord; and can have hereby no more hope, that God will work his graces in us, or enable us unto the duties of a godly life, then if we rest upon his immediate providence, and in the mean time neglect our meat, which he hath ordained to nourish us, or our clothes, which he hath appointed us to use for the keeping of us warm.
CAP. XII.
Of the third sort of carnal affections, which are impediments to a godly life; as superstitious scrupulosity, dejection of mind, fear and desperation.
§. Sect. 1 That scrupulosity is a great impediment to a godly life.
THe third sort of carnal affections which are impediments to a godly life, are such as are in the quite contrary extreme to the former, as anxious and superstitious scrupulosity, heaviness and too much dejection of mind, fear and desperation. Superstitious scrupulosity is, when through natural blindness and want of sound knowledge, we doubt of all our actions, whether they be lawful or unlawful, and call everything into question, being ready to yield unto every temptation which abridgeth us of our Christian liberty, when some fearful judgment is suggested and threatened by the devil and our own corruption, if we forbear not the use of things lawful, or do not such things as are unlawful. The which, we mistaking for our own thoughts, and concluding that we have given our full consent unto them (though in truth they are the mere suggestions and temptations of our spiritual enemies) do yield our selves over unto them, as though we were bound upon some fearful penalty, to obey them, though they have no ground or warrant out of God's Word, yea in truth are expressly contrary unto it. The which is a notable impediment to a godly life; First, because it maketh us to spend our thoughts and time about toys and trifles, as the using or not using such creatures, the doing or not doing of such actions, as are in their own nature indifferent, and of small importance; whilst in the mean while, we neglect the main duties of God's service and of a godly life. Secondly, because these scrupulous and superstitious fears, apprehending, upon every vain suggestion and slight occasions, some dreadful judgment threatened, if we do not yield to the temptation, do disturb and disquiet the mind, and take away all inward peace and tranquility which should comfort and encourage us in well-doing, and so maketh us to neglect altogether all good duties, or to perform them to no purpose and profit, by reason of our doubting and incredulity, our trouble of mind and disquietness. Yea oftentimes the body is so enfeebled, partly by these inward vexations, grief and heaviness, and partly by being restrained from the comfortable use of God's creatures, that they are disabled unto all good duties, and become weak, sick, and unfit instruments to be used by the soul in the service of God. Now the cause of these scrupulous fears and troubles of mind are diverse. For first on God's part, they are either fruits and effects of his justice, hereby punishing our former sins, and especially because we have neglected his holy fear, and to perform unto him the duties of his service which he hath required of us; it being just with God, that because we would not harbor his fear in our hearts, we should have thē replenished & vexed with causles fears of Bug-bears & shadows, & because we would not serve him by yielding obedience unto his will, that therefore we should become slaves to our own superstitious phantasies, sometimes imposing upon us obedience unto them, and when we are ready to perform it, pulling us back with some new suggestion, so that we stand in an astonished manner, neither daring to do it, nor leave it undone, seeing both alike threaten the same danger. Or else it is an effect of God's mercy, when as he converteth these effects of his Justice to their good; using them as means of their contrition and humiliation, whereby they are fitted and prepared for true repentance, and have a resolution and endeavor wrought in them of serving God in all good duties, that so they may either be freed, or at least secured from all those evils, which these scrupulous fears do threaten against them. Secondly, on our part they are caused, first, by our sins, whereby we have justly brought these vexations upon us. Secondly, by our ignorance and want of judgment, which maketh us that we cannot distinguish between the suggestions and temptations of Satan and our own thoughts; between the bare imaginations of our minds, unto which we give no entertainment, and the consent of our wills unto them. By reason whereof, we either condemn our selves of such sins as we never committed, seeing we have at the first entrance of such thoughts and suggestions resisted, and like Wilde-fire have cast them out of our minds and hearts, or that our sins in this kind are much more grievous then they are, as though we had given full consent unto them, because we have a while harboured them in our minds, by reuoluing and thinking too long on them, before we have beaten them back, and quenched them by the shield of faith. Thirdly, such scrupulosities and superstitious fears, arise commonly from the natural humor of melancholy abounding in us, which maketh fearful impressions in our imaginations, and disquieteth our minds and hearts with terrible apprehensions, which have no true ground in themselves, especially when as this humor is (as it were) leavened and set a working and boiling with the guilt of sin, tormenting the conscience, or with the sense and smart of some great and extraordinary crosses and afflictions. Lastly the devil laboreth to hinder us in the duties of a godly life, by making us scrupulous and superstitious. For when he can keep us no longer in carnal security, by reason that we are naturally timorous, and have some fear of God, through the sight of our sins, and apprehension of his judgments begun in us, then he indeuoreth to turn our fear to false objects, that so fearing those things which are not to be feared, he may keep out of our hearts the true fear of God, which should be in us the fountain of true obedience. And when he can no longer continue us in open profaneness, being now resolved to perform some service unto God, he will move us, all he may, to spend all our time and strength about trifles and things of no worth, that in the mean while, we may neglect main and substantial duties, which are necessary for the setting forth of God's glory, and the furthering and assuring of our salvation. Secondly, by these scrupulous fears he distracteth our minds, turmoyleth our hearts, and disturbeth and disquieteth our consciences, so as we cannot at all perform any duties of God's service, or if we do, yet so uncomfortably, and with such anxiety and distraction, with such doubting and infidelity, that they can neither be acceptable to God, nor profitable for our own salvation. Lastly, when our hearts are possessed with these scrupulous fears, he easily withholdeth us thereby from performing those holy duties which God requireth, whilst he suggesteth that some fearful judgment shall be fall us, if we do them, because we are unworthy or unprepared; or else presseth us to do them out of these fears, that we may escape that which he threateneth to impose: And so to perform Christian duties not out of true grounds, and to right ends, as love, filial fear, and obedience to God, to the end we may glorify him, but out of slavish terror, that we may escape that violence which he threateneth upon our neglect. Whereof it will come to pass, that the best duties thus performed, are not any true service of God, but rather of the devil, seeing fear of him, & not the love of God; his terrible threatenings, and not faith in God's promises moveth us unto them.