A Guide to Godliness
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.
§. Sect. 2 Of the means whereby we may be freed from superstitious scrupulousity.
Now the means to be freed from this impediment, are, First, that we forsake our sins, and turn unto God by unfeigned repentance, and so apply his gracious promises unto us by a lively faith, that being reconciled unto us, he may keep us safe under his providence and protection, and not justly for our sins give us over to the Tempter, to be terrified with his fears, and turmoiled with his false suggestions. Secondly, we must labor to have our minds illuminated with saving knowledge, the light whereof will easily discover the falsehood and vanities of these superstitious scruples and fears, and to attain unto spiritual wisdom and sound judgment, that thereby we may be enabled to discern between our own thoughts, which we entertain with consent of will, and the temptations of the devil which we have resisted; the good motions of God's Spirit which are always agreeable to his Word, and the suggestions of the devil, which have no ground or warrant from it. Thirdly, we must take heed, that we do not take anything upon the devils bare suggestion, seeing he is a liar from the beginning, who by his falsehood laboreth to deceive & destroy us (for what were this, but to believe in him by an absolute faith, when there is no reason for it?) but we must examine his temptations by the rule of God's Word, which will easily discover the fraud, weakness, and maliciousness of them. For nothing giveth Satan more advantage against weak Christians, then their readiness to give credit to his temptations, without bringing them to the touchstone of God's Truth. Fourthly, if Satan taketh advantage from the humor of melancholy abounding in us, to fill and fraught our hearts with these scruples & fears, we must use the help of the skillful Physician for the removing of this cause, that so the effects may cease: And withal ask the counsel of some judicious & faithful Divine, who may direct us in our ways, & resolve our doubts; upon whose judgment, grounded upon God's Word, we must more rest, then upon our own weak conceit and opinions, especially being thus blinded with those black and foggy mists, which false fear and melancholy have cast before them. Fifthly, we must labor to have our hearts possessed and replenished with the true and filial fear of God, springing from Faith and Love, whereby we shall be made zealous in God's service; and then there will be no room for these Panicke and superstitious fears, nor any advantage given to Satan of seizing upon us with his suggestions. Lastly, we must carefully take heed, that we do not yield our selves over to be ruled by these scruples and fears, either to do, or not to do anything, because of some evil threatened; but in things indifferent, it is our best course to resist the temptation, by doing the contrary to that which is suggested, if Christian prudence tell us, that it is convenient, all circumstances considered. And in things lawful or unlawful, we are to perform or omit them, not out of scrupulous fear of any evils threatened by the tempter, from which God is all-sufficient to shield us, but in obedience to God, because he in his Word hath commanded or forbidden them.
§. Sect. 3 That carnal fear is a great hindrance unto godliness, and the means to be freed from it.
Secondly, we are hindered by carnal fear in the duties of a godly life, whilst thereby we are moved to think, that we shall never be able to perform them, though we use all our endeavor; or if we have begun well, yet we shall never hold out unto the end, by reason of our own frailties and infirmities, the afflictions and troubles which cross us in these courses, and the manifold and malicious temptations and persecutions, which are raised against us by the enemies of our salvation. By which fears our minds are troubled, our hearts vexed and turmoiled, our courage quailed, our resolutions weakened, and we utterly disabled and discouraged from entering into this course of Christianity, when as we have little or no hope of proceeding & continuing in •• unto the end, that we may be saved. The which temptation is much strengthened, when we see the many faintings and failings of others that have gone before us, who professing Christianity, have either neglected the duties belonging to it, or performed them to little purpose in a cold, formal & careless manner; and in the end have wholly desisted & returned back to their old profaneness. Which impediment if we would remove, we must know that never any did seriously & sincerely seek God in the ways of his commandments, but they have assuredly found him. And therefore we must not be discouraged with the failings and relapses of hypocrites & temporaries, if our own conscices testify unto us, that we labor to serve and please God in the uprightness of our hearts. Secondly, our faintnes and weakness must not discourage us from entering into, and proceeding in the ways of godliness, seeing we walk not in our own strength, but by the power of God assisting us, nor by virtue of our own resolutions & endeavors, but of God's gracious and free promises made unto us in Christ, that he will not only justify, but also sanctify us, & free us as well from the corruption of sin, as the guilt and punishment. The which if we apprehend by a true & lively Faith, we shall be able to overcome all difficulties, and to serve God in some good & acceptable manner; as I have more fully shown in the beginning of this Treatise. Finally, we need not to fear our perseverance in the duties of godliness unto the end, if disclaiming our own strength, we rest and rely wholly upon God's power and promises, seeing he is able and all-sufficient to perfect that good work which he hath begun, to enable us likewise, who are impotent in our selves, to do all things necessary for his glory and our salvation, through the power of Christ which strengtheneth us. To arm us against all the temptations of the devil, the world and our own flesh, so that all the power of hell, the prosperity or persecutions of the world, nor anything else whatsoever, shall be able to separate us from the love of God, or to put out and extinguish our love of him in our hearts; or to hinder our proceeding in the ways of godliness, until by walking in them, we attain unto everlasting joy and happiness.
§. Sect. 4 That carnal sorrow is an impediment to a godly life.
Again, we are much hindered in the duties of a godly life, by carnal sorrow and lumpish heaviness. For if (as the Apostle saith) worldly sorrow causeth death, both in respect of the life of grace and glory, then must it needs also disable us unto all actions of life, being made as unfit for them hereby, as a man in the state of death, to perform any works of the living. Now this heaviness & excessive sorrow ariseth from diverse causes, as first, from the sight & sense of our innumerable & grievous sins, when as it is not mixed with faith & the love of God, but merely ariseth out of seruil fear & self-love, apprehending God's terrible Iudgments against us for our sins. Secondly, from the imperfection in our sanctification, whereof it is, that our unmortified corruptions do rage & sway in us, disabling us unto God's service, and making us prone unto sin. That the duties which we perform, are so full of wants & weaknesses, that we can with no comfort look upon them. That the graces of God's Spirit are imperfect, & continually assaulted with our contrary corruptions; our faith with doubting; our affiance with diffidence; our humility with pride; our repentance with security and hardness of heart, and so in the rest. Thirdly, from our weakness in faith, persuading us of the remission of our sins, and of our reconciliation and peace with God. Fourthly, from spiritual desertions, whereby God estrangeth himself from us, and seemeth to have left and forsaken us. Fifthly, from our fainting and failing in the ways of godliness, and often relapses into sin. Sixthly, from our manifold and sharp afflictions, which are so bitter and unpleasant to the flesh, that they make us immoderately sorrowful, and to break out into some impatiency, as though they were signs of God's wrath and displeasure, and not of his fatherly love correcting us for our amendment. Seventhly and lastly, this sorrow ariseth in the hearts of weak Christians, when as they compare themselves with others that have made a better and greater progress in the graces of God's Spirit, and in the duties of a godly life; being hereby moved to think, that the graces which they see in others, are wholly wanting in themselves, because their lesser light is obscured by a greater, and seemeth nothing, because it is not of equal brightness. Or if they have any at all, yet that it is false and hypocritical, because it is but of slender growth, and much inferior to those which we observe in many others, whom notwithstanding we have as much exceeded in means, as they us, in the fruits of them. By which sorrows and heaviness, arising from these and such like causes, the poor Christian doth more & more weaken the operation of God's graces in him in the duties of a godly life, because he doth too much already apprehend their weakness, and more disableth himself, because he seeth his inability. For having with immoderate grief weakened his body, and spent his spirits; oppressed his heart, and terrified his conscience, he is made lumpish and dull, vncheerfull and uncomfortable in all the duties of God's service. For the removing of which impediment, we must carefully take heed that we do not disjoin faith from our repentance; but as we have one eye upon our sins, that we may sorrow for them, so the other eye upon our Savior Christ, who hath fully satisfied for them. Secondly, we must not dream upon any perfection of sanctification in this life, though we labor after it, and then we shall not be too much dejected, and mourn immoderately for our imperfection; whereas if we fancy unto our selves a far greater measure of grace and holiness then it is possible for us to attain, it will be a cause of excessive sorrow, when we find how far we come short of our hopes. Thirdly, we must look upon God's graces, and the fruits of them in holy obedience, as testimonies of God's love, and evidences of our sanctification, and not as being any meritorious causes of his favor, and our salvation. For then we need not to stand so much upon the quantity and degree of them, as upon their sincerity and truth, which when we find, we may rejoice in the assurance of God's free grace and love through Jesus Christ. Whereas if we look upon them in their worth and worthiness, the sight of their imperfections will bereave our hearts of all sound comfort. Fourthly, we must consider, that the first and least degrees of true grace are accepted of God, and will make us also acceptable unto him. For he will not break the bruised reed, nor quench the smoking flax. He respecteth and tendereth his young lings and weaklings, as well as those who have attained to greater strength; and he hath pronounced them blessed, who hunger and thirst after righteousness, as well as those which are perfectly righteous. Finally, as we must take notice of that we have not, that we may labor after it, so also we must not neglect what we have, that we may be truly thankful unto God, from whose free grace we have received it; among which we may number spiritual life, whereby only we can be sensible of our wounds and weakness, the sight and sense of our sins, by which we are moved to deny our selves, and to fly unto Christ, hungering desires of grace and holiness, seeing we have God's promise that they shall be satisfied. And so we shall join faith with our repentance, joy with our mourning, love and thankfulness with our meekness and humility.
§. Sect. 5 Of desperation, and that it is a great impediment to godliness.
Finally, these scrupulous fears, and carnal sorrow, if they be not removed or moderated, will bring us by degrees, into that fearful gulf of deep despair, whereby we shall cast off all hope of God's mercy, and reject the all-sufficient merits and satisfaction of Jesus Christ, through our incredulity, as though the multitude and heinousness of our sins, did far exceed them. And this is the very cut-throat of all piety, and the devils strongest and most horrid chain, to inslaue men in his service, and to hinder them from entertaining so much as a thought or desire of serving God in the duties of a godly life. For it wholly discourageth a man from proceeding in such a way, as offereth no hope of bringing him to his journeys end. It maketh a servant wholly to neglect his duty, when as he is quite cut off from all expectation of reward. It causeth men to give themselves to all sensuality, voluptuousness, and profaneness, when they have no other hopes, but what this present life offereth unto them; and the rather, that they may hereby put off, for a little while, their terrors of conscience, and griefs of mind; as it were by drinking of cold water in the fit of a fever. And wanting faith, by which we are united unto Christ, in whom a lone we can bring forth fruits of holiness and righteousness, how can we otherwise choose but be utterly barren in all true obedience, and like wild Olive trees, bring forth only fruits of impiety and wickedness? Which impediment if we would remove, we must remember, that the Lord is infinite in grace and mercy, as he describeth himself in his Word, so that though our sins be many and grievous, yet they are infinitely exceeded by them, for his mercies are above all his works. That he taketh delight in showing mercy toward repentant sinners, seeing hereby he exerciseth his nature, and magnifieth his holy name in the manifestation of his grace and goodness. That he loved us when we were his enemies; yea so loved us, that he sent his only begotten and dearly beloved Son to die for us, and therefore will not now reject us, when as through Christ we sue and seek to be reconciled unto him. That he hath made his free covenant of grace with us, wherein he hath promised the remission of all our sins, upon the alone condition of faith, bringing forth the fruits thereof in unfeigned repentance, and that his promises are indefinite, without exception of any sinners, and therefore shall assuredly belong unto us, if we do not reject them through unbelief. That the merits and satisfaction of Christ are of infinite value, and an all-sufficient satisfaction for the sins of the whole world, if they were applied by faith; and that he hath given unto us his covenant in writing, and ratified it by his Sacraments, which he hath annexed as seals to the great Charter of our peace, that there might no place be left to doubting. Finally, that our Savior Christ continually maketh intercession for us, pleading the all-sufficiency of his merits and satisfaction for our justification and salvation. So that though we sin, yet this is our comfort, that we have an Advocate with the Father to plead our cause, even Jesus Christ the righteous, and he is the propitiation for our sins.
§. Sect. 6 That pride is a singular impediment to a godly life.
Besides these, there are diverse other carnal corruptions, which are notable impediments unto a godly life. The first whereof is natural pride, whereby we have an high conceit of our selves, and of every shadow and show of grace in us, and imagine that we have so much already, that we need not to labor after more, nor to use any means for enriching of our selves with those graces whereof we stand in need. An example whereof we have in the Pharisees, who thought they saw, when as they were blind, and therefore neglected the light of truth, when as the Sun of righteousness did shine unto them. In the Laodiceans, who thought that they were rich, and had need of nothing, when as they were poor and miserable, blind and naked. In the young Iusticiary, who thought he had done all that God required of him, and attained unto perfection, when as yet he had done nothing, but still remained the slave of sin, loaded with corruptions and imperfections. And in the Corinthians, who proudly conceited that they were rich, and reigned as Kings, not needing any help from the blessed Apostle, when as still their lusts reigned in them. The which, above all other corrupt affections, hindereth us from proceeding in the ways of godliness. First, because God denieth to give his graces to such as being proudly conceited of themselves, do not acknowledge that they stand in need of them, and consequently would never be thankful for them. For he exalteth the humble, and pulleth down the proud, he filleth the hungry with good things, and sendeth the full empty away. Secondly, because they, thinking that they have enough already, never labor after more, but neglect all good means which God hath ordained for the begetting and increasing of all his graces in us; and having scarce set one foot forward in the course of Christianity, yet conceiting that they have almost attained unto the Goale of perfection, & that they have far outstripped all others, they stand still, as though there were no need of further proceeding. Now if we would remove this impediment, we must mortify our carnal pride, and labor after true humility, that having a sight of our sin and misery, we may not content our selves, but labor to come out of this wretched estate. We must strive to see and feel our wants and weaknesses, that so we may use all good means whereby they may be supplied, and we strengthened; and the imperfections of our best actions, that so we may labor after more perfection. We must acknowledge our selves wounded and sick with sin, that Christ may heal and cure us; weak in grace, that he may strengthen us; naked, that he may clothe us; poor, that he may enrich us; blind, that he may give us sight, and lost in our selves, that he may save us. The second, is unjust anger, frowardness, and peevishness, which for the time take away the use of reason, and much more the power of Religion, making us unfit to pray, read, or hear the Word of God, or to perform any other Christian duty, either unto God, our neighbor, or our own person; and for the time so stifleth and hindereth the operations of God's Spirit, and the holy motions of his Divine graces dwelling in us, that scarce any semblance or show of them will appear, either to others or our selves; as we see in the example of holy David, who in his cooler thoughts and well tempred affections, made some scruple of cutting Saul's garment, but being enraged with fury, resolveth on the death not only of Nabal who had offended him, but of his whole family, who were innocent, and rather on his side then against him. For the removing of which impediment, it is necessary that we do not give way unto this unruly passion, according to the Apostles admonition, but that we subdue and keep it under, not suffering the Sun to go down on our wrath; using all good means to mortify these carnal passions, and to attain unto the contrary grace of meekness and gentleness, of which I have written at large in my Treatise of Anger.
§. Sect. 7 That sloth and laziness is a great impediment to a godly life.
The third corrupt affection, is sloth and laziness, which maketh men loath to take pains in performing the duties of God's service, as watchfulness, Prayer, hearing the Word, Meditation, and the rest. For many having proceeded thus far, as to approve these things in their judgments, and have some desires and faint resolutions to put them in practice, yet when they find that they cannot be done without some pains, being of an idle and sluggish disposition, they are presently discouraged, and having found the treasure which is sufficient to make them rich, choose rather to remain in their spiritual beggary, then they will spend any sweat in digging for it. Needs then must this be a great impediment to the duties of a godly life, when as men are so luskish and lazy, that they fly that labor which is required unto them. Needs must such sluggards live in poverty, seeing it is only the hand of the diligent that maketh rich. And far off are they from achieving any excellent work, who sit idly still, pretending excuses of danger and difficulty, and that there is a Lyon without, ready to slay them, if they go out into the street; which impediment if we would remove, let us consider, that howsoever such men please themselves with idle desires, yet they will nothing profit them, unless they shake off their sluggishness, and use all diligence in their spiritual business. So Solomon saith, that the soul of the sluggard desireth, and hath nothing; but the soul of the diligent shall be made fat. Yea, such desires, if we rest in them, do hurt, rather then help us, according to that of Solomon; The desire of the slothful killeth him, for his hands refuse to labor. Secondly, let us consider, that by this sloth we do not only not get any spiritual riches, but also that we consume that we already seem to have. For as our Savior speaketh in another case, He that gathereth not, scattereth abroad; in which respect, Solomon maketh that man which is slothful in his work, 〈…〉 er to him that is a great waster. Thirdly, let us consider, that the Lord hath appoin 〈…〉 this world to be a place of pains & labor, and reserveth his Sabbath of rest for the world to come, after we have finished our work. Here we must work in his Vineyard, and the night of death must come, before we shall be called to receive our wages. Here we must keep our marks, and there enjoy the riches which we have gotten by our spiritual trading. Here we must fight the Lord's battles, being covered with sweat and blood, and there we shall obtain the Crown of victory. Finally, here we must travail like poor Pilgrims, and then take our ease when we have finished our journey, and are come safe to our heavenly home. Fourthly, let us call to mind the labors of the Saints which have gone in this way before us, and especially of our Savior Christ himself, who travailed for our sakes, not only unto weariness and sweat, but even unto blood, and not foolishly imagine that we may take our ease, and yet come timely and safely to the end of our hopes; seeing our Savior hath told us, that the Kingdom of heaven suffereth violence, and the violent take it by force, and that we must strive to enter into the straight gate with all earnestness and constancy, because many shall seek to enter, and shall not be able. Lastly, let us consider the punishments denounced against those who idly sit still, and refuse to travel in the ways of godliness. For it casteth them into a deep sleep, whereby all the operations of God's graces are hindered, yea, it emptieth the sluggard of them all, like him, who wanting meat, is famished with hunger: According to that of Solomon; Sloathfulnesse casteth into a deep sleep, and the idle soul shall suffer hunger. And as it depriveth him of all grace in this life, so also of glory and happiness in the life to come; for he only must have the wages, who hath labored in Christ's Vineyard. And contrariwise, plungeth him into everlasting death and destruction. For the slothful and unprofitable servant must be cast into outer darkness, where shall be weeping and gnashing of teeth. And therefore, if nothing else will move us, yet at least, let us take some pains in God's service, which being small and momentary, shall be everlastingly rewarded, that we may escape the endless pains of hell. For if we cannot for a little while endure the kindly heat of the Sun, how shall we be able to suffer the skorching and tormenting flames of hell fire? If we are impatient of a little sweat and labor in the duties of Christianity, and of our callings, let us think with our selves how much more intolerable the endless torments of the damned will be unto us.
§. Sect. 8 Of weariness in well doing, and how it hindereth us in all Christian duties. And first, that which proceedeth from an ill disposition of the body.
The last impediment which hindereth us in the duties of a godly life, is weariness in well-doing, which proceedeth from a twofold cause. The first outward, which is the ill disposition of the body to the performance of Christian duties; proceeding either from external causes, as hunger, thirst, heat, cold, excessive labor in worldly employments, and such like, or from inward infirmities and diseases, which make the body faint and feeble, weak, and unable to take any pains in the duties of a godly life. For seeing the soul useth the body as its organ and instrument, for the performing of all outward actions, and seeing there is such sympathy and familiarity between them, that they mourn and rejoice together; hereof it must needs follow, that when the body is indisposed to the duties of God's service, the soul is thereby vnfitted for them; when the body is feeble and faint, the faculties of the soul cannot be strong and vigorous in their actions and operations. When the body is weary and full of pain, it must needs affect the mind, and much distract it in all good duties. And finally, when the tool and instrument is blunt and dull, unfit and untoward, the most cunning Artificer must needs be hindered, and much fail in his curious workmanship. For the removing of which impediment, we must use our best endeavor, that we may have a sound mind in a sound body, and to use all good means of diet and Physic for the preserving or recovering of our health, and to avoid intemperance, insobriety, and excessive labor about worldly employments. Yea, we must avoid immoderation and excess, even in the exercises of mortification, as fasting, watching, and the rest; For as luxuriousness, delicacy, and sloth, do weaken the body for want of exercise, and intemperance and insobriety do make it feeble and unfit for any employment: so likewise the contrary extremes, and over-rough and rigorous handling of it, do exhaust and consume the spirits, and make it so weak and faint, that it is ready to sink under every burden. And therefore we must carefully observe the mean, and avoid both extremes, especially that unto which our corrupt nature inclineth and carrieth us, whether it be to sensuality, which pampereth the body with excess, or will-worship and superstition, in not sparing of it; which is not much less dangerous then the other, although it be nothing so common and ordinary. For as if we would make speedy journeys, our Horse must neither be pampered nor starved, seeing by the one he is made either resty or out of breath, and by the other so enfeebled, that he will not be able to bear us: so is it with our bodies which carry our souls, and therefore they must be used with like prudence and providence.
§. Sect. 9 Of weariness in well-doing, arising from the averseness of our wills unto good duties.
The second cause is internal, which is the ill disposition of the mind and will, being averse unto all good duties and virtuous actions, and prone unto all evil; delighting in worldly vanities, and pleasures of sin, and dis-affecting and loathing spiritual exercises, as being wearisome and tedious, difficult and troublesome to our corrupted nature. The which is a notable impediment to our well proceeding in the ways of godliness; for either this unwillingness causeth such weariness, that it will make us either not to enter into the Christian course, or soon desist and return again into our former ways of wickedness & sensual delights, or else it will make us unsettled and unconstant in all good duties, doing them only by fits and flashes, when the good mood of devotion cometh upon us, and neglecting them, when other things which better please us come in the way; or finally, it quencheth our zeal and fervor of love unto the duties of God's service, so that we perform them weakly and wearily, coldly and formally, with much dullness and spiritual deadness. The which impediments, if we would avoid, we must labor and strive against this weariness and faintness in well-doing, and endeavor all we may, to take away both these causes and effects of it. And first we must rouse up our spirits, and stir up God's graces in us, as the Apostle exhorteth, that we may not be weary of well-doing, by considering the weight and worth, the profit and necessity of Christian and religious duties, in comparison whereof, all worldly things ought to be neglected as vain and of no value. Let us remember, that all the promises of grace, life and salvation shall be assured unto us, if we faint not; whereas we shall have no part or interest in them, though we have made never so good beginnings or proceedings, if we do not still go forward and hold out unto the end. For if we endure to the end, we shall be saved: if we fight unto the death, we shall receive the Crown of Life. But if we lay our hand upon the Plough, and look back, we shall not be though worthy of the Kingdom of heaven. Finally, let us daily renew the means of Spiritual life and strength, that so they also may be renewed and repaired, as hearing, reading, meditation, prayer, watchfulness, holy conferences and the rest, without which the soul will grow faint and languish, like the body which is deprived of corporal food; but especially when we feel our faintness, and languishing weariness, let us unite all the powers of our souls in prayer unto Almighty God, desiring him by the inward operation of his holy Spirit, to quicken our deadness, and strengthen our weakness, that we may not wax weary of well doing, but continue constant unto the end. Now concerning the effects of this slothful weariness, which are also great impediments to a godly life, as hindering us from entering into it, or proceeding in it; inconstancy and unsettledness in performing Christian duties, and want of fervency in our love and zeal in doing of them; I shall not need to add anything here for the removing of them, seeing I have spoken before of perseverance, and constancy in the daily performance of all Christian duties, and of that fervor of love and zeal, which ought to be used in doing of them. And therefore thus much shall suffice to have spoken of those impediments which arise from the flesh and corruption of our nature, and also of the helps and means whereby we may remove them.
CAP. XIII.
Objections against a godly life made by the flesh, answered, and first, such as pretend impossibility and difficulty.
§. Sect. 1 That a godly life is possible unto us.
BVt the flesh doth not only hinder us in the duties of a godly life, by those real impediments, which it casteth in our way, of which I have before spoken; but also by suggesting into our minds, many strong objections, which tend to this main end, that we may be discouraged from entering into the course of Christianity. And first, the flesh is ready to object, that in this state of frailty and corruption, it is utterly impossible to lead a godly life, in that manner as it hath been before described. For who can bring that which is clean, out of that which is unclean? Who can lead such a life as is pleasing and acceptable unto God, whose pure eyes can endure nothing which is impure and imperfect, seeing the Prophet telleth us, that our best righteousness is as a polluted cloth; and the Apostle, who so far exceeded us that now live in piety and righteousness, notwithstanding complaineth, that he could not do the good he would, but contrariwise did the evil he would not. And therefore it is in vain to weary our selves about impossibilities, and so to lose both the pleasures of this life, and that which is to come. And thus the flesh persuadeth us to play the bankerupts, and to resolve, that because we cannot pay all our whole debt, that therefore we will pay nothing at all. To which I answer with our Savior Christ, that those things which are impossible to us, are both possible and easy unto God, who hath promised to assist us, if we desire and endeavor to serve and please him. Secondly, I answer, that though nothing will please God, but that which is pure and perfect, & all our best actions are full of corruption & imperfection; yet this need not to discourage us from doing the best we can, seeing Christ, who hath perfectly fulfilled the Law for us, covereth our imperfections, with his most perfect righteousness, & washeth away our corruptions, in his most precious blood, so that we may do the best we can, & then what is wanting on our part, shall be supplied on his. For what the Law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit, as the Apostle speaketh. Thirdly, though that perfect obedience which the Law requireth, be impossible unto us in respect of our frailty & corruption, yet that Evangelical obedience, required in the covenant of grace, (namely, that believing in Christ, we desire, resolve & indeuor to please God in all things) is not so. Though we have no ability to perform service unto God, in that exact perfection which the Law requireth; yet if we do that which we are able, in sincerity & truth, with upright hearts & good consciences, we shall through Christ be accepted of God. For he rejecteth not the least endeavors of his faithful servants, who desire to fear his name. He will not break the bruised reed, nor quench the smoking flax, till he bring forth judgment unto victory. He spareth us as a father spareth his son that serveth him, and if we have a willing mind, we shall be accepted according to that we have, and not according to that we have not. He pitieth our frailties and infirmities, like as a father pitieth his children that fear him, & out of this pity pardoneth them; For he knoweth our frame, & remembereth that we are but dust. And though he hath most pure eyes, which can endure no pollution, yet he beholdeth not iniquity in Jacob, neither doth he see perverseness in Israel. Nor is he any accepter of persons, but in every nation he that feareth him, & worketh righteousness (not according to the rigor of the law, from which Christ hath freed us, but in the truth and uprightness of his heart) is accepted of him. And thus was David accepted as a man according to God's own heart, because he applied himself to observe his precepts always & to the end, notwithstanding his grievous sins and fearful falls. Thus Zacharias & Elizabeth were reputed righteous & perfect, because in the sincerity & uprightness of their hearts, they did labor and strive after righteousness and perfection. And thus Asa is said to have done that which was right in the sight of the Lord, notwithstanding his manifold slips and great infirmities; because his heart was perfect or upright before him. So that the impossibility of leading a godly life need not to discourage us, seeing the Lord is all-sufficient to make it possible unto us, for he that could create us pure and holy, according to his own Image, is as able to restore us to this purity and perfection. Unto which, though it be not his pleasure, that we should attain in this life, because he would train us up in humility, and move us to ascribe unto him the whole glory of our salvation; yet will he enable us unto such a measure and degree as himself will accept of, as it it were in full perfection; and daily add unto his own gifts of grace, until we come to a full age in Christ; for unto everyone that hath, shall be given, until he have abundance, as our Savior speaketh.
§. Sect. 2 To whom a godly life is difficult, and the causes of it.
Secondly, the flesh is ready to object, that though the duties of a godly life are not absolutely impossible, yet at least they are so full of difficulty, and unpleasant, so tedious and troublesome to our feeble and frail natures, and so uncomfortable and painful, that there is no likelihood, that ever we shall hold out in the doing of them; and therefore it is as good for us to neglect them altogether, as to take upon us such an insupportable burden, as we shall be forced to cast off, before we come half way to our journeys end. The which objection our corrupt flesh doth much strengthen against us, to hinder our Christian resolution, and both our ingress and progress in the ways of godliness, by setting before us the manifold examples of those, that have lived in former times, and in our own days, who having made some good beginnings, have fallen back and relapsed into their former courses; and having begun well with a purpose to proceed, have through weariness desisted, before they could attain to their journeys end. And thus, like the sluggard, the flesh persuadeth us to sit still in the house, because there is a Lyon in the streets. And like the murmuring spies, though it confesseth that the spiritual and heavenly Canaan be worth the desiring, as abounding with all God's blessings, yet it bringeth up an evil report of it, in respect of the manifold difficulties whereby we must pass unto it, and the sons of Anachim, the mighty enemies of our salvation, which must be overcome by us, who are so far inferior unto them in strength, before we can attain unto that place of rest and joy. The which temptation is exceeding dangerours, and a notable impediment to hinder many from once entering into the course of Christianity, because they imagine it to be so irksome and painful, that they shall quickly be tired, and never be able to hold out unto the end. For the answering whereof, that it may be no impediment unto us in the ways of godliness, we are first to know and acknowledge, that it is true in part; namely, that the course of Christianity is full of difficulties, hard and tedious, unpleasant, and even intolerable and impossible in some respects. For the Devil, which is that strong man, who holdeth all that he possesseth in peace, will not easily leave his hold, nor be cast out without many combats and conflicts. And howsoever he seemeth deaf and dumb, whilst he is in quiet possession, and lulleth us asleep in the cradle of carnal delights, yet when our Savior Christ by the Ministry of the Word and Gospel, seeketh to dispossess and cast him out, then he both heareth and crieth out, rageth and renteth us, with the violence of his temptations, making us to seem both to our selves and others, as if we were quite deprived of all spiritual life. And though this infernal Pharaoh suffereth us, whilst we do him service, to sit quietly by the fleshpots of worldly and sensual delights, and even to glut our selves, and take our fill of the pleasures of sin, without any great disturbance; yet no sooner do we inwardly resolve, and outwardly make mention of departing out of his bondage, that we may serve the Lord, but presently he rageth against us, and pursueth us with hellish fury, that he may hinder us in our Spiritual journey towards the heavenly Canaan, and again recover us into his captivity. Again, the practice of Christianity becometh unto us tedious and difficult by reason of our sloth, which maketh us unwilling to take any pains in the duties of a godly life; and everything seemeth tedious and wearisome to a mind that is indisposed and averse unto it. And also because of our carnal sensuality, which maketh us think that we are not at liberty, if we may not run with full careere into all manner of licentiousness. And like unto those Heathen Rulers, to fret and fume, when we are restrained from going on in our wicked courses by God's Law; saying, Let us break his bonds asunder, and cast away his cords from us. And hereof it is, that the godly life is in the Scriptures compared to a wearisome pilgrimage, which cannot be finished without much pains and travail; to a dangerous Warfare, in which we must have many a sore and dangerous conflict, before we get the victory; to a narrow and afflicted way and strait gate, thorough which we cannot pass without much striving. So likewise to the mortification and cutting off our bodily members, which cannot be without much grief; To a circumcision, yea, the circumcision of the heart: and how can the heartstrings be cut, without much sense of pain? And finally, to the birth of a child, which cannot be without sore travail going before. Now if the infant which hath continued but nine months in the mothers womb, cannot in the ordinary course of nature be borne without much pain and many sharp throws; then how much less can we be spiritually borne again without great grief and labor, who have lain for the space of many years in our sins, and strengthened our natural corruptions with long and continual custom; seeing this is a work contrary unto and above nature?
§. Sect. 3 The causes why the duties of a godly life seem difficult and tedious even to the regenerate. Rom. 7 22.
Again, the duties of a godly life are somewhat tedious and troublesome, even unto the regenerate, who have made some entrance into them, because this work of regeneration is not perfected at once, but only inchoate and begun. And therefore, as they are delighted with the Law of God in the inner man, so they find another law in their members, warring against the Law of their minds, and leading them captive to the law of sin. The which spiritual bondage affecteth them with such grief and sorrow, that it forceth them to cry out with the Apostle; O wretched man that I am, who shall deliver me from the body of this death? We are not wholly and perfectly sanctified, but remain partly flesh, and partly spirit, like a city which is at civil wars within it self. And these do continually lust the one against the other; So that no sooner do we set our selves to perform any Christian duties of a godly life, in the spiritual part; but presently the flesh opposeth and interrupteth us in it. No sooner do we resolve to go forward in the ways of godliness, but forthwith the corruption of our nature, like an heavy burden, incompasseth us, and (as it were) clingeth about our necks, so as we cannot proceed without much labor and weariness. All which and many other the like impediments, as they do much disturb and distract all in the duties of a godly life, so especially young beginners at their first entrance into it. For then the flesh is strongest to oppose, and the Spirit weakest to make resistance. Then the world and worldly wicked men, do use most endeavor to regain us into their wonted society in the works of darkness, when we have newly left their company; and the pleasures of sin, and the baits of worldly profits, alluring us to continue in our wonted courses, are freshest in our memories, when as we have lately renounced and forsaken them, so as they are still scarce out of our sight. Then the devil bendeth all his might and malice, his stratagems and engines of battery against us (as Sennacherib against Hezekiah) when we do disclaim his service, and refuse to pay him tribute. Then we meet with gteatest difficulties, and have least strength to overcome them. Then we go in the ways of Christianity, like little children, when they first learn to go alone, who at every step are ready to stagger and fall, through weakness and want of practice; whereas when we have accustomed our selves to these courses, for some months or years, we go both more steadily and with much greater safety and delight. Finally, then we are like unto sluggards, who leave their down-beds with much irkesomnes & discontent, but when they they have once risen and shaken off their sloth, they are sorry that they have slept so long, and go cheerfully about their business. Neither did ever man repent of his repentance, though at the first entrance it seemed unpleasant & difficult, but rather feeleth such joy and comfort in it, that he much grieveth in his soul, that he was no sooner grieved for his sins. Now this difficulty is much increased unto young beginners by diverse means. Frst, because they are apt to trust too much unto their own strength, which most faileth those that most rest upon it, and do not walk in the life and strength of faith, relying themselves wholly upon God's power and promises. For so naturally are we, through pride and self-love, addicted to our selves, that we will not easily seek for help abroad, so long as any hope remaineth that we shall find it at home. Secondly, because in our first beginnings we are more fickle, unconstant, and unsettled in our Christian courses. For how can he make any good proceedings in his way, who sometimes goeth forward, and sometimes backward? how can he dispatch his business, who vndoeth one day that which he did in another? or how should a man preserve his health and strength, who one day carefully useth good diet or physic, and the next day neglecteth both, and impayreth and hindereth them by the quite contrary courses? Finally, because we look more unto our selves then unto God, and so seeing the difficulty of the work, and comparing it with our own weakness, we begin to despair of ever achieving it; but in the mean time seldom or never look unto God, who is all-sufficient to strengthen us, and to make us perfect unto every good work. We apprehend our weakness to go alone, and are thereby discouraged, because we consider not that we are led and supported by the hand of our heavenly Father. We see our wounds and weaknesses, but not the salves and remedies. We behold with Elias servant, who are against us, but through our spiritual blindness cannot discern the more numerous and potent aids that are on our side. And finally, we are ready with the Apostle to take notice of the Law of our members, warring against the law of our minds, and leading us captive to the law of sin; but not with him to acknowledge with thankfulness our deliverance by Jesus Christ: And to be discouraged with the sight and sense of our infirmities; but not to consider, that God's grace is sufficient for us.
§. Sect. 4 That the difculty of a godlife must not discourage us from it.
In all which respects it cannot be denied, but that there is some difficulty in leading of a godly life, and much pains and labor required for the right performance of the duties which belong unto it. Notwithstanding this must be no impediment to hinder us from entering into, and proceeding in the course of Christianity. Yea rather, because this above all things is most excellent, profitable and necessary, as concerning us, no less then the everlasting salvation or condemnation both of our bodies and souls, the difficulties which we find in this way, should be so far from discouraging and making us sit still, or turn back again to enjoy our sinful pleasures; that they should rather inflame our disires, whet and confirm our resolutions, and make us much more painful and diligent in our endeavors, that we may attain unto it, seeing though the difficulty were much greater, yet the excellency, profit, and necessity of leading such a life do far exceed it. And this use our Savior Christ maketh of it; For from the consideration of the small number which shall be saved, and the difficulty of attaining unto heavenly happiness, he enforceth this exhortation; Strive to enter in at the straight gate, for many, I say unto you, will seek to enter in, and shall not be able: Because straight is the gate, and narrow is the way which leadeth unto life, and few there be that find it. So he telleth us else-where, that the Kingdom of God suffereth violence, and the violent take it by force. And the Apostle Peter having said, that the righteous shall scarcely be saved, that is, not without much difficulty and laborious diligence, taketh thereupon occasion to persuade all, both to patient suffering what God imposeth, and diligent doing that which he enjoineth. And surely if we had hereby no other benefit, but the escaping of the everlasting torments of hell fire, which are easeless and endless, it were me thinks a motive strong enough to make us arm our resolution against all difficulties, and to spare for no labor, that we may secure our selves from this dreadful condemnation. He that is in danger of drowning, doth not dispute of the great pains which he must take before he can come to land, but thinking that his strength can be no ways better spent, then in saving his life, he useth all diligence, and laboreth even to extreme weariness, to secure his safety, yea even then when he is doubtful of the success. And shall we think all labor little, to preserve a momentary and miserable life, from a natural death: and can we think any too much for the escaping of those everlasting torments of hell fire? O that our fore-wit were as good as our after-wit! and that we could be as wise by instruction and discourse of reason, as we are by feeling and experience! O that we could consider with our selves, when we stumble at small difficulties, and are discouraged from performing the duties of a godly life with a little labor; how much less we shall be able to endure those intolerable and endless torments, which are prepared for those who neglect God's service, and are slaves to Satan, and their own sinful flesh, to obey it in the lusts thereof! If the easy pains of a godly life be not to be endured of these nice and worldly wantons, which are also of such short continuance, how intolerable will those torments be unto them which shall never have end? If the damned spirits might have liberty to resume their bodies, and live upon the earth again for a further trial, that amending their lives, they might be saved, or returning unto their former sinful courses, they might be cast back again into hell fire: O how would they melt, and be even resolved into tears of hearty repentance for those sins which have made them obnoxious to such fearful condemnation! How would they labor and spend their strength in the exercises of mortification, and make their throats hoarce with prayers and strong cries, that they might obtain mercy and forgiveness? How diligent would they be in hearing, reading, and meditating in the Word, that they might attain unto a lively faith, and thereby apply unto themselves Christ Jesus and his righteousness, for their justification and salvation? How fruitful would they be in good works; and how liberal and bountiful in alms-deeds, and in relieving the poor members of Jesus Christ? And yet most certain it is, that their case shall be ours, if we run on in the same courses which they have gone before us, seeing God is no respecter of persons, but is alike just and true to all. Our punishments shall be as great, if we neglect God's service, and live in our sins; our too late repentance as desperate and comfortless, if we abuse God's patience and longsuffering, and let pass the acceptable time and day of salvation.
§. Sect. 5 That the recompense of reward must make us to overcome all difficulties.
And yet there is a far stronger motive to make us overcome all difficulties, and to use all painful diligence in the duties of a godly life, namely, the riches of reward promised to all those who spend their time and strength in God's service, even the everlasting joys of his Kingdom, unto which, both all the sufferings and doings of this life are not to worthy to be compared. In which regard, God's precepts are more to be desired then gold, yea then much fine gold, and to be esteemed sweeter then the honey, and the honey comb; because by them we are warned, and in keeping of them there is great reward. For who would not serve such a Master, as is so bountiful in requiting his pains? Who would not undertake any labor (seeing the greatest is light, and the longest momentary) to be assured of that super-exceeding and eternal weight of glory? Who would not patiently endure a sorrowful seed-time, for so joyful an harvest? or refuse to work in God's Vineyard with all painful diligence, and comfortable cheerfulness, who is assured of such liberal wages when he hath ended his work? And therefore though there were never so much difficulty in the duties of a godly life, and never so much pains required unto the service of God, this should not discourage us from entering into the course of Christianity, seeing our wages and reward will infinitely exceed our work and labor. Especially considering that these holy and religious duties are only unpleasant and tedious to the flesh and corrupted nature, unto which (as the Apostle speaketh) we are no debtors that we should live according to the lusts thereof; and so by pleasing of it, to displease God, and purchase unto our selves eternal death and hellish condemnation.
§. Sect. 6 That a godly life, in it own nature is not difficult and tedious, but sweet and delightful.
Neither in truth are the duties of a godly life unpleasant and burthensome, tedious and troublesome unto the spiritual and regenerate part, but sweet and delightful, easy and full of comfort. For God's Commandments are not grievous, as the Apostle John speaketh; and our Savior telleth us, that his yoke is easy, and his burden light; and that they who will take them upon them, shall find rest to their souls. Upon which words Chrysostom speaketh excellently to our present purpose. If (saith he) hearing of a yoke and a burden, thou art afraid and shrinkest back, thou must attribute this fear, not to the nature of the things themselves, but to thine own sloth; for if thou art prepared, and not sluggishly effeminate, all shall seem unto thee easy and light. And therefore Christ, that he might teach us with what care we ought to watch, hath neither concealed the burden, nor the sweetness; but joining both together, he hath said, that it is a yoke, and also that it is sweet. He calleth it a burden; but addeth, that it is light; that thou shouldest not shun it, as being too laborious, nor contemn it, as being too easy. But if after all this, virtue seemeth unto thee hard and difficult, consider how much more vice and sin, which Christ intimateth, in that before he said anything of his yoke, he crieth out, Come unto me all, ye that labor and are heavy loden. Thereby showing, how great labor, and what an intolerable burden sin imposeth: for he saith, not only all ye that labor, but also, who are heavy loden. The which the Psalmist expresseth more plainly, and describeth the nature of sin, saying, Mine iniquities are gone over mine head, as an heavy burden they are too heavy for me. And Zacharias likewise, where he calleth it a talent of lead. For experience will teach us, that the soul is oppressed with no heavier burden, then the conscience of an ill spent life, and the remembrance of our sins; even as contrariwise nothing more exalteth and cheereth the mind, then the possession of justice and virtue. Yea, that Evangelical obedience which Christ here calleth his yoke and burden, is not only light and easy, but also commodious and exceeding profitable. Which made David, out of good experience, to profess, that the Law of God's mouth was better unto him, then thousands of gold and silver: and that it was more to be desired then gold, yea then much fine gold. And Solomon likewise affirmeth, that wisdom (that is, the saving knowledge and practice of true godliness) is better then Rubies, and all things that may be desired, are not to be compared unto it: that riches and honor are with it, yea, durable riches and righteousness; and that the fruit thereof is better then gold, yea then fine gold, and its reuenew then choice silver. Yea, the duties of a godly life are not only easy and profitable, but also sweet and pleasant. In which respect David saith, that God's Commandments were sweeter to his mouth then the honey, and the honey comb; that they were the rejoicing of his heart, and that he rejoiced in God's testimonies, above all riches. So Solomon saith, that wisdom is pleasant unto the soul, and that her ways are ways of pleasantness, and her paths are peace. And our Savior Christ found so much pleasure and comfort in doing his Fathers will, that he neglected his food, even when he was hungry, in comparison of it. Now if the way of God's Commandments was esteemed of the Saints so easy, profitable and pleasant in the time of the Law; how much more have we cause so to judge of it in the time of the Gospel? seeing God hath revealed his will much more clearly, and afforded us far greater helps; and encouraged us to serve him with much sweeter and more gracious promises, not now veiled with types and shadows, but clearly expressed to the understanding of the most simple, and certainly assured unto us by the seals, the Sacraments, to take away from us all doubting and wavering. By all which, and many other means, our Savior Christ (as it was prophesied of him) maketh all crooked ways straight, and all rough places plain; that all difficulties being taken away and removed, we may travel in the ways of godliness with much ease and comfort, joy and delight. But above all other encouragements against all pretended difficulties, this is one of the greatest, in that the Lord, in the time of the Gospel, doth not exact of us the rigorous and strict performances of servants, who must not have their wages, unless they do the will of their Lord, in that manner and measure as he requireth; but the duty and obedience of sons, passing by our infirmities, and accepting the will for the deed; the purpose and endeavor, for the act and performance. And that there may be no manner of discouragement, hath also promised to assist us with his grace and holy Spirit, that we may be the better enabled to do that which he requireth; so as we may say with the Apostle, I am able to do all things through the power of Christ which strengtheneth me.
CAP. XIIII.
That a godly life is not tedious and troublesome to the regenerate man, but easy and familiar.
§. Sect. 1 That the regenerate have a new nature, unto which a godly life is easy and pleasant.
ANd thus it appeareth, that the godly life is easy and pleasant in it self and it own nature. Now if we can further prove, that it is also unto us nothing hard or impossible, tedious or troublesome, but contrariwise easy and familiar, then the objection of difficulties being sufficiently answered and removed, need not to be any impediment to hinder us from entering into the ways of godliness. To which purpose we are first to know, that howsoever the leading of a godly life be as hard and difficult, as grievous and even impossible for a natural man, as for Lead to swim, or for the earth to leave its center, and to mount up unto the skies; yet unto those who are regenerate, it is not so, seeing their corrupt nature is changed and sanctified, and they have a new nature wrought in them, unto which a godly life is easy and familiar, by reason of that similitude which is between them. And thus the Lord, when he would have his people to serve him in the duties of holiness and righteousness, doth promise to work this change in them: And the Lord thy God will circumcize thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and all thy soul, &c. For this commandment which I command thee, is not hidden from thee, neither is it far off, &c. But the Word is very nigh unto thee, in thy mouth, and in thine heart, that thou mayest do it. And again, I will give them one heart, and I will put a new spirit within you, and I will take the stony heart out of their flesh, and I will give them an heart of flesh, that they may walk in my statutes, and keep my ordinances and do them. So in the new covenant of grace the Lord promiseth, that he would write his Law, not in Tables of stone, but in the fleshy tables of their hearts, and put it into their inward parts; thereby enabling them to yield unto it cheerful obedience, seeing they have an internal cause of this spiritual motion in themselves, even an heart sanctified and replenished with the love and fear of God, which maketh them to desire above all things to serve and please him. In respect of which change (so far forth as they are changed and regenerate) it is no more tedious and wearisome unto them to perform the duties of a godly life, then for the living fountain to spring, or the river to flow, or for gross vapors and slimie exhalations to mount aloft into the middle and highest region of the air, when as they are rarified by the Sun, and have their nature changed from an earthly grossness, to an ayery or fiery subtlety and lightness; although the relics of sin and corruption of nature remaining still in the unregenerate part, do hang upon us, and pull us back, hindering us in our spiritual motion (like an exhalation enclosed with the vapors of the middle region, so as it cannot mount up unto his own proper place) whereof arise some tedious conflicts and sharp encounters, which make the duties of a godly life to seem unto us by fits more difficult and wearisome. Yea, if we rest upon our own strength and abilities, the infirmities and corruptions which we shall discover, will be notable discouragements to hinder us in the ways of godliness, and like children which presume to go alone, when they have only strength to walk as they are led in their fathers hand, we shall, by receiving many falls and knocks, be so daunted and dismayed, that we shall be afraid to set a foot forward in the duties of Christianity, as far exceeding our abilities of performance. Whereas, if seeing our frailties and infirmities, we take occasion thereby to deny our selves and our own strength, and wholly distrust the weak reed of our own free wills, as being utterly insufficient to stay and uphold us in our Christian course: And contrariwise, altogether rely upon God's power and promises, and acknowledge that his grace is sufficient, when we most see and bewail our own weakness and impotency; we shall hereby receive no discouragement, but go on cheerfully in all holy duties of his service. For when we are most blind and ignorant, this grace of God will be all-sufficient to enlighten us; when we are most weak and feeble, it will confirm and strengthen us; when we most distaste the duties of Christianity, as being bitter and unpleasant to our corrupted nature, it will, by changing and renewing it, make them to become easy and pleasant, and (as we see in the example of David) sweeter unto our mouths then the honey and the honey comb. When we feel the flesh rebelling and lusting against the Spirit, it will mortify and subdue it; And when our tumultuous passions and inordinate affections do rage in us, striving to carry us with headlong fury, from the service of God, to the service of Satan, the world, and our own unruly lusts, it will powerfully purge away their corruption, rectify their disorder, and make them become serviceable to the spiritual part; like wild beasts, which being in their own nature fierce and cruel, and ready to devour or tear us in pieces, when they are mastered and tamed, become helpful and commodious for diverse uses. And thus the grace of God sanctifieth our love, and weaning it from worldly vanities, fixeth it upon spiritual and heavenly things. Thus it changeth our choller into zeal; our hatred of good things into the hatred of that which is evil; our worldly sorrow, into repentant grief for sin; our carnal joy into spiritual rejoicing in the assurance of God's favor; and our desperate boldness and audaciousness, into Christian courage, and magnanimous resolution, which will enable us valiantly to oppose and overcome all difficulties, which would discourage and hinder us in the profession and practice of true godliness. So that the difficulty of Christian duties, compared with our own frailties and infirmities, will not discourage us, if we do not sever the Law from the Gospel, looking only upon that obedience which it requireth, and not unto that grace of God which the Gospel promiseth, and which he purposely bestoweth upon us, that thereby we may be enabled to perform that which he commandeth. But rather the sight and sense of our own weakness, will but make us cling the faster to the firm pillar of our strength, and to flee unto him in our earnest & effectual prayers, desiring him to command what he will, if withal he will give unto us grace and strength to perform those duties which he commandeth.
§. Sect. 2 That a godly life is made easy, through the power of God the Father assisting us.
Secondly, the duties of a godly life, which are so difficult, in respect of our frailty and corruption, become easy and familiar unto us, not only in respect of this grace, whereby our natures are changed and renewed; but also in respect of those fresh supplies which we daily have from God himself, even the Father, Son, and holy Spirit. For first, God the Father doeth not content himself to have regenerated us, and renewed our nature, and so to leave us, but he daily repaireth our decayed strength; he doeth not only infuse some spiritual graces into us, and so leave us to be upheld by their inherent strength, but he still standeth by us, and continually assisteth us by his power and providence, out of his rich Treasury supplying what is wanting, strengthening us when we are ready to faint; raising us, when we slip and fall; repairing his graces with new supplies, when they are spent and wasted, and (as it were) re-enforcing his spiritual Bands and Troupes, when as they are enfeebled and wearied in the conflict of temptations. He not only commandeth the duties of his service, but also that we may be both encouraged and enabled to do them; he promiseth his assistance, and that he will join with us, supplying by his all-sufficient power, what is wanting through our weakness. Thus he willeth us to repent and turn unto him, and worketh also this conversion and repentance, exhorteth us to circumcize our hearts, and withal, promiseth that he will circumcize them, enjoineth us to love and fear him, and sheadeth abroad his love in our hearts by his holy Spirit, whereby he inflameth them with love towards him, and putteth his fear into them, that we dare not depart from him, by doing willfully anything that is displeasing in his sight. Though then we be naturally barren in the fruits of new obedience, yet this must not discourage us, seeing the Lord hath promised, that he will make us trees of righteousness planted by his own right hand, which shall bring forth fruit in due season, like trees planted by the rivers of waters, and that he will pour the sweet dew of his grace upon him that is thirsty, and floods upon the dry ground. If we be feeble and weak in our own strength; yet the Lord himself will strengthen and encourage us in every good work by his gracious presence; saying, Fear thou not, for I am with thee; be not dismayed, for I am thy God, I will strengthen thee, yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. I the Lord thy God will hold thy right hand, saying unto thee, Fear not, I will help thee. When we find and feel our faintnes and feebleness in holy duties, let not this make us to desist & give them over, as impossible to be achieved; but let us remember, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary; who giveth power to the faint, and to them that have no might, increaseth strength. So that though those who are in their youth and prime age, be weary, faint, and utterly fall, yet if being humbled in the sense of our own weakness, we do deny our selves, and wait upon the Lord, he will renew our strength, and we shall mount up with wings as Eagles; we shall run, and not be weary; and walk, and not be faint. This work of regeneration is not our own, but the Lord's, who is as able & willing to perfect a work, as to begin it; for not to finish what he hath undertaken and begun, were a sign either of inconstancy, or want of power, whereas he is immutable and omnipotent; according to that of the Prophet, Shall I bring to the birth, and not cause to bring forth, saith the Lord? shall I cause to bring forth, and shut the womb, saith thy God? Though then the duties of a godly life seem unto us hard, difficult, and even impossible; yet let not this discourage us, seeing nothing is impossible with God; though they be so far above our abilities, that they also exceed our hopes, so as we scarce dare sue and seek after that power of performance which God requireth, and we desire; let us remember, that the Lord is able to do exceeding abundantly, above all that we ask or think, according to the power that worketh in us. And though we are ready to stumble at every stone of offense, and to sink in every temptation, let us go on cheerfully for all this, seeing our God is able to keep us from falling, and to present us faultless before the presence of his glory with exceeding joy. Yea, he is ready to prevent us with his grace, and not only to work in us (as in the Prodigal son) some good desires of returning unto our heavenly Father, that we may serve him; but even when he seeth us afar off, he will run to meet us, give us kind entertainment, and feast us so with a banket of his graces, that we shall be enabled with cheerfulness to do his work. And therefore, though we find never so mighty opposition, as soon as we are entered into the course of Christianity, yet being assured of God's presence and assistance, let not this dismay us; For if God be with us, who can be against us? Pharaoh may well frown and storm against us, but his ruin shall be our safety. The devil may rage, and (as it were) rend us with his temptations, but out he must come & leave his hold, when God commandeth him. Though we apprehend the greatness and difficulty of the work, and our own weakness and insufficiency to go thorough with it; let not this discourage us from undertaking it: for the Lord is with us, his grace is all-sufficient, and his power is manifested and glorified in our infirmities. Though we are weak in our own strength, and able to do nothing, yet we are strong in the Lord, and in the power of his might, & (with the Apostle) able to do all things, through the power of Christ, which strengtheneth us. Though we through our corruption, are prone to fall into any sin; the Lord shall deliver us from every evil work, and preserve us unto his heavenly Kingdom: and finally, though we are so fettred and gauled with our natural corruptions, that we can scarce creep in the ways of God's Commandments, yet we may resolve to run in them with great agility and swiftness, when he shall be pleased to enlarge our hearts. They (saith an ancient Father) who resolve to pass from the love of worldly pleasure, unto an honest and virtuous life, find it at the first a rough and uncouth way, which is hardly passable. For the sweetness of a long settled and confirmed custom, opposeth and hindereth them, and loathness to break it, doth much intoxicate and disturb their minds. Neither can our carnal affections be easily shunned or subdued, nor is the way of virtue plain and easy to everyone who offereth to run in it. But yet, God prospering and helping us forward, and smoothing and leuelling these rough and vnpassable ways, a man may easily escape, or overcome the assaults of his own carnal affections, and courageously mount unto the top of the hill of virtue.
§. Sect. 3 That God the Son joining with us, taketh away all difficulty.
Secondly, God the Son joining with us in the duties of a godly life, will take away all difficulty, and enable us to perform them with all cheerfulness and delight. For being united unto him by a true and a lively faith, and engrafted into this blessed & fruitful Vine, as living branches, we shall receive such spiritual life and sap of grace from him, that we shall bring forth the ripe grapes and pleasant fruits of holiness and righteousness. Being knit unto him in this blessed union, and becoming lively members of his body, we shall have communion with him, and receive such virtue and vigor, as shall be effectual, not only for our justification, but also for our sanctification. From his death we shall receive virtue & strength for the mortifying of the flesh and the sinful lusts thereof, so as it shall no longer reign and rule in us as in former times, and from his Resurrection such a quickening power, as will enable us to rise out of the grave of sin, and to walk in the ways of holiness and righteousness, bringing forth the plentiful fruits of new and true obedience. Besides, our Savior, who exhorteth us to take his yoke upon us, offereth himself to join with us, and to be our yoke-fellow; and as the taller and stronger Ox, drawing together with one that is less and weaker, easeth him of the chiefest part of the burden; so our Savior so far exceeding us in greatness and strength, doth free us from all irkesomnesse and cumbersome tediousness of that burden which he layeth upon us, by bearing it up upon his own blessed neck and shoulders. Neither doth he call us unto him to trouble and vex us, but to ease and comfort us. Not to oppress us with a burden above our strength, but to lighten us of the intolerable load of sin, by taking it upon himself, instead whereof, he layeth upon us his sweet and easy yoke of Evangelical obedience; according to that his gracious call and invitation, Come unto me, all ye that labor and are heavy loaden, and I will ease you; take my yoke upon you and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls; for my yoke is easy, and my burden light. So that though it be a yoke and burden, yet it needs not dismay us, seeing it is but light and easy, in comparison of that unsupportable weight of sin, the wrath of God, and curse of the Law, from which he hath freed us; and not such an one as will toil and turmoile us; but a burden that bringeth ease, and a labor which causeth rest. It is not Christ's purpose to surcharge and oppress us, by imposing a burden above our strength; for he that hath taught us that a good man is merciful unto his beast, will not be hard-hearted and cruel to his yoke, fellows, yea to his own body and bowels; but only he desireth that we would bear him company, promising that if our weight be over-burthensome, he will ease us, if it be irksome and tedious, he will make it sweet & pleasant, and if there be any defects & wants in us, he will supply them by virtue of that communion which we have with him. If we be dead, and cannot move in the actions of piety and righteousness, by touching his dead body, he will give us spiritual life and motion. For as the Father raiseth up the dead and quickeneth them; even so the Son quickeneth whom he will. He is the Resurrection and the Life; he that believeth in him, though he were dead, yet shall he live. So if being raised, we want spiritual illumination, that we may walk in those ways which God hath prescribed, our Savior will supply it, according to that of the Apostle; Awake, thou that sleepest, and stand up from the dead, and Christ shall give thee light. If we be weak & feeble, he will strengthen us with might by his Spirit in the inner man. If we feel the exercises of a godly life so difficult & unpleasant to our corrupt nature, that we have little hope of proceeding in them, that which is defective through natural corruption, he will supply by grace above all that we can expect; for he is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us. If we be faint, he will support us; if weary, he will refresh us; if we fall, he will lift us up. If we be discomforted and discouraged with afflictions & tribulations which we meet with in the way, he will strengthen us with faith & patience, that we may be able to bear them; so as we may say with the Apostle; We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed.
§. Sect. 4 That the duties of a godly life are made easy by the assistance of the holy Spirit.
Finally, the holy Spirit so assisteth us with his grace, that the duties of a godly life, which are to the flesh difficult and unpleasant, become sweet and easy. For when we feel our selves most dull & dead, and utterly unable to move in the ways of godliness; this Spirit of life and power will quicken and revive us; according to that of the Apostle; If the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you. If our flesh rebel and labor to hinder us in all good duties, the Spirit of God will mortify and subdue it. If carnal corruption be so strong in us, that it withdraweth our hearts and affections from God and his service; This Spirit of God as a sharp razor will circumcise our hearts, and purging us from our natural corruption, will inflame them with God's love, and with fervent desires to please him in all things. If we be so straightened in our zeal and devotion, that we can neither read, hear, nor pray, yet our comfort is, that the Spirit of God is not straightened, but can like fire thaw our frozen hearts, open our ears and hearts, that we shall be able with Lydia to attend unto those things which concern our salvation, and helping our infirmities, will make intercession for us with groanings which cannot be uttered. If we be destitute of all saving graces in our own sense and feeling, and do thirst after them like the dry lands, God's Spirit will quench our thirst, and be in us as a fountain of living water springing up into everlasting life. Finally, if we be stiff and vnactiue unto every good work, so as we cannot perform any duty of God's service, or if we do, yet with much difficulty, and with murmuring and complaing of the flesh; this oil and holy unction of the Spirit will supple and soften our hearts and stiff joints, making us to go with ease and agility in the ways of godliness, like the wheels of a cart, which being dry, go hardly and with a creaking noise, but when they are oiled, run with much ease and swiftness. And therefore when we find our selves indisposed to God's service, prayer or any other duty, and see some difficulty in them to our sinful flesh; let us not hereby be discouraged, but feeling our own weakness, let us crave the help and assistance of this holy Spirit, that we may be strengthened thereby in the inner man, with all might, according to his glorious power, and so walk worthy of the Lord unto all pleasing, being fruitful in every good work. Let us go boldly unto the Throne of grace, craving the Spirit to support us, seeing we have God's promise that he will give it to those that ask him. Let us beg the Spirit of Grace and supplication, seeing the Lord hath promised to bestow it upon all the faithful; and finding our selves so dry and empty of all goodness, that we thirst after God's grace which enricheth us with it; let us by faith go unto Christ, inviting us to come unto him, and to drink plentifully of these waters of the Spirit, that we may be nourished thereby unto everlasting life.
§. Sect. 5 That the saving graces of the Spirit wrought in us, make the godly life easy and familiar.
And as the Spirit it self, so the gifts and graces which it bringeth with it, and worketh in us, are notable helps enabling us to overcome all difficulties which we find in the way: As first, a true & lively Faith, which not only overcometh the world and all the enemies of our salvation, and uniting us unto Christ, doth cause us to bring forth fruits in him, but also persuadeth & assureth us, that notwithstanding all lets and difficulties, we shall attain unto that sanctification and holiness of life which we labor after. The which as a singular encouragement hearteneth us to take pains, & to use all diligence in all Christian duties, when as we are sure that we shall not lose our labor, but shall receive the fruit and benefit of it in the end. Secondly, a lively hope enableth us to overcome all difficulties, when as we do assuredly expect, not only help & assistance from God, for the performing of those duties, unto which in our selves we are altogether insufficient; but also do wait for that bountiful wages & rich reward, which God hath promised to all those who serve & please him; namely, all the testimonies of his love & favor in this life, and that eternal crown of glory & happiness, which he reserveth for us in the life to come. For this is that helmet of salvation, which defendeth us against all encounters of our spiritual enemies; this is that sure anchor -hold which keeps us immovable in all the tempestuous storms of temptations, and from making shipwreck of our souls against the rocks of despair. Neither is it possible, that we should be tired with any labor, or daunted and dismayed with any difficulty or danger, if we have an eye to the recompense of reward, & expect after our short and small labors, such an inestimable and everlasting weight of glory. Thirdly, fervent charity enableth us to overcome all difficulties. For love maketh every burden light, and if our necks be anointed with this oil, the yoke of Christ will seem easy and sweet. For as Augustine saith, The labors of lovers are not burthensome, but bring rather delight, as we see in the example of those who love those painful sports of hunting, hawking, fishing & such like, seeing the pains which are taken about the things we love, are either counted no labor, or else the labor is loved & bringeth no tediousness. In which regard, love is compared to the peyzes of a clock, which setteth all the wheels a-going. Or to the wheels of a chariot, which make it easily drawn, & to go with much ease, which otherwise are hardly to be moved. True love (saith one) is of great force. And he that is loved in an high degree, challengeth unto himself the whole will and heart of him that loveth him. Nothing so imperiously commandeth as charity. And if we truly love Christ, remembering that he hath redeemd with his blood, we shall then know, that we can then neither will nor do any other thing, then that which he willeth and commandeth; according to that, He who loveth me, keepeth my commandments. He that loveth, saith August. laboreth not; and it is only love which blusheth at the name of difficulty. So the Apostle, Charity beareth all things, believeth all things, hopeth all things, endureth all things. An example whereof we have in David, who because he loved God's Commandments, therefore they were not tedious unto him, but sweet and pleasant. Fourthly, ardent zeal and fervent devotion, will arm us greatly against all difficulties. For this serveth to the soul, as the spirits to the body, making it, which in it self is heavy and lumpish, quick and vigorous, active, and never wearied in well-doing. And whereas sloth, coldness and auersnesse of will doth make things easy, hard and difficult, a huge mountain of every little mole-hill, and every straw a great block; contrariwise the heat of fervent zeal and devotion, causeth us to contemn & scorn all oppositions, & maketh our greatest labors in the service of God, light and delightful. Fifthly, the inward peace of conscience and joy in the holy Ghost, which followeth our justification by faith, and reconciliation with God, is a notable help enabling us to overcome all difficulties. For the mind & conscience being inwardly quiet, are nothing or but little troubled with outward storms, but go on quietly in all holy duties acceptable to God, without any disturbance, even in the midst of worldly garboiles and tumultuous troubles. And whereas the wicked which want this peace, are never at quiet in the greatest calm of worldly prosperity, being like unto a troubled sea, which cannot rest, whose waters cast up mire and dirt; those who have this inward peace, are quiet in the greatest storms of trouble, and rejoice not only in temporal blessings, but even in their tribulations & persecutions for righteousness sake.
§. Sect. 6 That Christian fortitude overcometh all difficulties, and maketh a godly life easy.
Sixthly, Christian fortitude and magnanimous resolution will exceedingly help us to overcome all oppositions, the which is not to be grounded upon our own strength, nor upon the virtues and graces which are inherent in us, but upon the power and promises of almighty God, the mediation and intercession of Jesus Christ, and our union and communion with him, and finally upon the help and assistance of the holy Spirit, which in our greatest weakness are all-sufficient to strengthen us against all impedimēts that hinder us in Christian duties. For if we be armed with this fortitude and Christian courage, we shall be the better able to withstand the temptations of Satan and the world, and subdue our own corrupt lusts and violent passions, which will not easily be mastered and overcome, if we weakly & fearfully set upon them. For as Nettles lightly and gently touched, retain their venom and vigor, and sting the hand, but hurt not at all, if we roughly grasp and gripe them in fast hold; And as the fire, if we resolutely rush upon it and trample it under foot, is easily extinguished, but if it be gently handled, burneth that which toucheth it; and if there be plenty of combustible matter, increaseth to a great flame: so our corrupt flesh and tumultuous passions, if they be handled gently, and (as it were) with a fearful touch, will but the more sting and burn us, but if they be assaulted with undaunted courage, and naught-dreading valor, they will soon be subdued, and give us the comfort of an easy victory. Besides, howsoever we have many helps from God, & sweet comforts of his Spirit, which may sufficiently encourage us in our Christian courses, against all oppositions, yet it cannot be denied, but that we shall meet with so many difficulties, in respect of the corruption of our nature, and encounters of our spiritual enemies, that we had great need of courage and resolution for the overcoming of them. The palace of virtue is not seated upon the plain, but upon a rock and steep hill, which we cannot mount without some pains, nor continue this pains without resolved courage. We must travail, like painful pilgrims, before we can take our rest in our own country. We must laboriously work, before we can receive our wages, mourn and weep, before we can laugh and rejoice, bedewing our cheeks with tears, before we can have them clean wiped away; and both fight and overcome our spiritual enemies, before we can obtain full victory, or triumph in glory. All which, as on the one side they must not daunt and dismay us, because our joys exceed our grief; our comforts, our crosses; and they which are on our part, those that are against us: so on the other side, they should keep us, when we enter into the course of Christianity, from dreaming of ease, or pleasing our selves with a vain conceit, that we shall find pleasures without pains, and undertake such a work as is so easy, that we may go about it between sleeping and waking, & easily overcome it, though we be never so negligent: And contrariwise make it appear how necessary it is, that before we go about this building, we cast up our accounts, & when we have resolved upon it, that we arm our selves with courage & fortitude, that ouercōming all difficulties and oppositions, we may be able to perfect and finish it.
§. Sect. 7 Of the means whereby we may attain unto Christian fortitude.
Now the means of attaining unto this Christian fortitude, whereby we are made ready to do whatsoever God commandeth, and to suffer whatsoever he imposeth, are first to consider what our Savior Christ hath done and suffered for our sakes; what poverty and contempt, shame and disgrace, slanders and revilings, blindfolding and buffeting, scourging and crucifying; what inward sorrows and bitter agonies in the sight and sense of God's wrath due unto our sins, he hath meekly and patiently endured for us. And this argument the Apostle Peter useth to strengthen our resolution against all difficulties: For as much then as Christ hath suffered for us in the flesh, arm your selves likewise with the same mind: seeing as Apostle speaketh, He therefore endured these things, lest we should be weary and faint in our minds. And then also let us think with our selves, who it was that suffered all this, namely, Jesus Christ the innocent and righteous, who never sinned, and in whose mouth there was no guile; the glorious and eternal Son of God, equal unto his Father in might and Majesty: And for whom he suffered all these great evils, even for us and for our sins, which were strangers and enemies unto him, dead in our sins, and the children of wrath as well as others; and the motives and manner of these sufferings, not upon our entreaty, and much less desert, not by any compulsion or constraint, but upon his own accord, and out of his mere grace and good will, meekly, and cheerfully. To consider likewise what our Savior hath done for us, namely, forgiven the infinite debt of our sins, overcome all the enemies of our salvation, reconciled us unto God, united us unto himself, whereby we have communion with him in all his benefits, imparted unto us some portion of his saving graces, and innumerable pledges of his love and favor, which are also earnest-pennies of our salvation. For who can thoroughly ponder these things, and not be thereby armed with a magnanimous resolution of doing and suffering anything for Christ's sake? For did our Lord and Master suffer all this for us; and shall we not be ready and willing to suffer much lesser things for him? Shall our Captain and General lie in the field, and endure much hardness, and many sharp and dangerous conflicts; and shall we take our ease at home, and solace our selves in worldly delights? Did he endure many afflictions, and grievous persecutions for our sakes, that he might purchase for us everlasting life and happiness, and himself lead us the way under his Cross; and will we dream of going to that place of joy, without pain or difficulty, as it were lying in an Horse-litter, and sleeping in a bed of Down? Was his love towards us so great and inestimable, that nothing could hinder him from emptying himself of glory and coming to us, that he might work that great work of our Redemption; and shall we not be willing and resolute to go unto him, thorough thick and thin, fire and water, evil report, and good report, affliction and persecution, that he may make us partakers of his glory, and crown us with his happiness? Could no difficulty daunt and discourage him from showing the infiniteness of his love, in doing all things necessary for our salvation; and shall we think any task too hard to be undertaken, which may express our love, our desire to glorify him, and care to please him? Secondly, we may strengthen our selves in this magnanimous fortitude and resolution, by observing the courage and constancy of God's Saints and servants of former ages, and in our own times, whom no difficulties could discourage, either from doing that which God requireth, or suffering that which he inflicteth. Of both which, we have for our imitation, the examples of the Patriarchs, Enoch, Noah, Lot, Abraham, Isaac, Jacob, Job, David and the rest, of the Prophets and holy men of God, the Apostles of Jesus Christ, and the devout and godly Martyrs which succeeded them, who were not only content to spend their sweat and labor in God's service, but were also prodigal of their blood, and patiently endured the most cruel and exquisite torments which wit and maljce could devise, rather then they would leave their holy profession and practice of God's truth. And therefore if these Saints, of the same nature with us, and bearing about with them the like infirmities, did, upon the same grounds which we likewise have in common with them, courageously withstand all oppositions, and valiantly rush thorough all difficulties which stood in their way, and hindered them from following their Lord and Master Jesus Christ; why should every small danger daunt us, and a little labor and short pains dismay and discourage us from going on in the duties of a godly life? If they thought it too little to express their love towards their Savior, to endure with patience and joy, death it self, and exquisite torments; shall we think it too much to take a little pains in mortifying our sinful flesh, and the lusts thereof? Were they content to suffer the rendings and tearings of wild beasts, racks, gibbets, fire and sword; and will not we, to show our love to God and his Christ, our blessed Savior, who hath done and suffered so much for us, take a little pains in the duties of a godly life; as fasting, praying, watching, and the rest, that we may glorify them by our holy conversation? Finally, if we would attain unto this magnanimous fortitude, which easily overcometh all difficulties, we must continually have in our eye the eternal recompense of reward, according to the example of our Savior Christ, the Author and finisher of our faith, who for the joy that was set before him, endured the Cross, and despised the shame. For if hope of a little gain make Merchants so resolute and valiant, that they dare expose themselves to the dangers both of sea and land: if soldiers are so full of courage and fortitude, that they dare rush into all desperate perils, and fight at the push of pike, yea even at the Canons mouth, for a little pay or booty, or for the applause of their Captain and fellow soldiers, or vain fame and momentary glory in the world; what difficulty should be so great, that should be able to discourage us from resolving to lead a godly life, which shall be rewarded with the infinite and everlasting riches, and inestimable glory and happiness of God's Kingdom?
§. Sect. 8 That by daily and constant practice we may easily overcome all difficulties.
The last means whereby we may be enabled to overcome all difficulties, is the daily and constant practice of all Christian duties; seeing howsoever they may seem at the first, harsh and unpleasant to our corrupt nature, yet continual use will make them easy and familiar, and bring us at length to such a custom and settled habit, that we shall perform them with much comfort and delight. For as the mind is more and more darkened by the often acts of sin, and so loseth the light of truth, that no saving knowledge remaineth in it, but malignity only and pollution; so by the many and often acts of piety and righteousness, the mind is more enlightened, and aspireth unto a greater measure of true wisdom, this righteousness and holiness offering themselves as clear glasses, unto the eyes of the understanding, as Chrysostom hath well observed. Besides, the more often that we perform these Christian and religious duties, and the longer and more constantly that we continue in them, the more we shall relish and taste their sweetness; so that though at first they seemed to our carnal appetite as bitter and unpleasant, as the infusion of gall or wormwood, yet continual use and daily practice, will make them sweeter to our mouths then the honey and honey comb, as we see in David's example; by reason that we shall find in our own good experience, the manifold comforts which accompany the diligent performance of these Christian duties; as peace with God, and the beams of his love and favor shed abroad in our hearts, and shining upon us, the peace of a good conscience, and inward joy of the holy Ghost, sweet communion with God, access and increase of all spiritual graces, contentation in all estates, and assurance of our salvation, and that in the mean time, all things whatsoever, and even afflictions themselves, shall turn to our good. These, and many such like benefits, accompanying our constant walking in the ways of godliness, will make them not only easy, but sweet and delightful. And whereas at first we came to the performing of Christian duties, as a Bear to the stake, and found nothing in them, but vexation and irksome weariness; by use and custom coming to know and relish their profit and excellency, we find such spiritual sweetness, that it is our meat and drink to be exercised in them. So that now we esteem God's Sabbaths our delight; hear, read, pray, meditate, confer, and do the works of mercy with much joy and cheerfulness. Now the means to attain unto this daily and constant practice, which taketh away all difficulty and distaste, is to inure our selves thereunto by degrees, and with a firm resolution, to break off all excuses, and set apart some short time, as a day, week, or month, for the strict leading of a godly life, in the performance of all Christian duties, as they have been before set down. Which when we have done, let us look back and examine our selves, if we can in our consciences find any cause of repenting this course, in leaving worldly and wicked delights and the pleasures of sin, and betaking and consecrating our selves to serve God in the duties of holiness and righteousness: yea, if we do not find in this short time, more sound comfort and true joy, then in many years before, when we neglected them.
§. Sect. 9 That worldlings take more pains about earthly vanities, and in the service of sin and Satan, then is required to a godly life.
Now if any, notwithstanding of all these helps and comforts, still complain of the difficulties which he findeth in the course of Christianity, and use it as an excuse for his neglect of all the duties of a godly life; let such a man know, that the fault is not in the hardness and crookedness of the way, but in his own negligence, who will not use the means which God offereth unto him for the overcoming of these difficulties, and neither take any pains to be truly informed, nor to travel in it after he knoweth it. For because they are lazy, and have no list to work; therefore they sit in the house and complain, that there is a Lion in the way, a Lion in the streets. Because they would sit still by the flesh-pots of Egypt, and glut themselves with carnal pleasures, therefore they cavil against their entering into, and proceeding in that way which leadeth to the holy Land, as though the difficulties were so many and great which affront us in it, that it is vnpassible and impossible to be traveled by them. Their affections are so strong, that they cannot master and mortify them; their bodies tender and delicate, and not inured to take that pains which is required to the well performing of Christian duties, and their natures are so easy and flexible, that they cannot withstand the allurements and importunity of their old companions, drawing and persuading them to accompany them in their sinful courses. All which excuses, what do they argue but their sloth and negligence; yea rather, their want of love, and contempt of spiritual grace and heavenly glory? Seeing the same men who pretend these difficulties, are ready to undertake far greater pains, for the obtaining of those worldly vanities, whereupon they have fixed their hearts (and even delight themselves in these toilsome labors) then is required for the attaining of heavenly happiness; and go willingly thorough many more and greater difficulties in those ways that lead to hell and destruction, then they should ever find in the way that would bring them to life and salvation? For first, consider the pains which worldly men are content to endure for the compassing of honors, riches and pleasures, how they cark and care, toil and moil, watch and labor, travel by sea and land, and run into many desperate dangers, for the getting of these worthless vanities, which are alike uncertain in the possession, as in the pursuit and acquisition. How they tire their thoughts in the restless night, about plots and policies, for the preventing or circumuenting one another. How their hearts are continually upon the rack of their own passions, being diversely distracted between hopes and fears; false joys, and true griefs; love, and dislike; longing desires, and loathing auersation. Consider also what pains and care they take about their frail and mortal bodies, and for the preserving of their flitting and fading health and strength, and the prolonging of their uncertain and momentary life. What pains they take in tricking and trimming, decking and adorning, clothing and beautifying, nourishing and feeding, pampering and pleasing, physicking and dyeting their corruptible carcases, though they are assured, that by all their care and cost they can but for a short time adiourne diseases and infirmities, and for a small and uncertain while procure a repriuall from approaching death. Finally, consider that there is much more toil and difficulty in the ways of vice and sin, then in the way of virtue and godliness, although carnal love so sweeteneth it to a corrupt appetite, that it is either not discerned, or not much abhorred. For example, what racks and torments are in covetousness and ambition, and what comfort and sweetness in contentation, and submission of our estates to the will of God? What pangs and pulls of an evil conscience accompany vice and sin, and what peace and quietness, joy and delight have we in the conscience of our innocence and well-doing? Unto what storms and tempests doth pride expose us, from all which we are secured by lowliness and humility? What vexation and grief is there in malice, envy, anger, and desire of revenge; and what joy and sweet delight to be found in brotherly love, rejoicing in one another's good, peaceableness, passing by and pardoning of offenses, and making friends of enemies, by our kind usage and sweet conversation? What trouble and discontent in discord, contention and wrangling suits of Law; and what sweetness and contentment in amity, friendship, mutual agreement, and even in departing from some part of our right, that we may thereby purchase Jewels of far greater price, peace and love? Finally, what anxiety and vexation is there in carking care about worldly things, and what joy and pleasure in the life of faith, whereby we securely rely upon God's promises and providence, and go boldly unto him, as unto our gracious Father, when we are in any want, with confidence that it shall be supplied in that manner and measure, as will best stand with his glory and our own good. In all which respects, and innumerable others, as wicked worldlings, after all their labors about worldly vanities, and the vain and unfruitful works of darkness, have just cause to complain with those in the Book of Wisdom; We have wearied our selves in the way of wickedness and destruction, yea, we have gone thorough deserts, where there lay no way; but as for the way of the Lord, we have not known it; what hath pride profited us? or what good hath riches with our vaunting brought us? All these things are passed away as a shadow, and as a Poast that hasted by: So on the other side, the faithful, who have spent their time and strength in the duties of a godly life, have just cause to comfort themselves in their happy choice, when leaving the world, and the pleasures of sin, and embracing the love and fear of God, they have devoted themselves wholly to God's service, seeing they may with Augustine rejoice in God and praise him, saying, Let my heart praise thee, and let my tongue and all my bones say, O Lord, who is like unto thee, &c? How sweet and pleasant is it now become, to want the sweetness of worldly vanities? That which I feared to lose, what joy is it to have lost? For thou, O most true and supreme sweetness, didst cast them out of me; thou didst cast them out, and didst enter in their stead, who art sweeter then pleasure, but not to flesh and blood; clearer and brighter then all light, but to the inner man only; and then all honor, much more high and honorable, but not to those who are exalted in themselves. Now was my mind free from the biting and eating cares of ambition, covetousness, voluptuousness, and from scratching the itching scab of lust, and did freely talk with thee, my beauty, riches, salvation, and my Lord and God. And after a painful warfare, they may with the Apostle make that comfortable conclusion, when death approacheth; I have fought a good fight, I have finished my course, I have kept the faith; Hencefoorth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give unto me at that day. And therefore let not those seeming difficulties any longer discourage us from resolving to serve God in the duties of a godly life, seeing thereby we shun and escape much greater difficulties in the ways of sin, then we shall ever find in the way of a Christian and holy conversation.
CAP. XV.
That a godly life is not harsh and unpleasant, mopish and melancholic, but above all others, most cheerful and pleasant, sweet and delightful.
§. Sect. 1 That though a godly life were sad and sorrowful, yet this should not discourage from it.
A Third objection which the flesh maketh against a godly life, to discourage and hinder us from entering into, or proceeding in it, is, that it is harsh and unpleasant, mopish and melancholic, depriving us of all joy and delight, which is the very life of our life, and which being taken from us, it becometh irksome and tedious. The which objection of the flesh, the devil and the world labor all they may, with their utmost policy and skill, to confirm and strengthen; and knowing that men naturally are affected with nothing more then with pleasure and joy, and do shun above all things sorrow and sadness, they use all their Art to blind and delude us; by offering to our view all the pleasures of carnal and corrupt courses, and hiding from us the griefs and mischiefs which always attend upon them, and like a bitter tang or loathsome after-taste, do utterly spoil these sinful and fleshly delicacies. And contrariwise, they offer to our consideration all the sorrow and smart, losses and worldly inconveniences, which they must undergo who resolve to please God, in the strict and constant performance of the duties belonging to a godly life, concealing in the mean while the manifold comforts which do accompany them, and the inestimable joys, and everlasting happiness, unto which they attain that continue in them unto the end. For the answering of which objection, we are first to know, that though there were as much sadness, and as little joy for the present time in the godly life, as is pretended by our spiritual enemies, yet this should not discourage us from choosing and embracing it; seeing both the pleasures and pains, solace and sorrows of this life are but short and momentary, whereas both the joys and griefs which shall immediately succeed them, are endless and everlasting. In which regard, we are to account that mirth miserable, which ends in perpetual mourning, and that sorrow and sadness sweet and comfortable, which is attended with eternal and heavenly joys. So our Savior, Blessed are they that mourn, for they shall be comforted. And again; Blessed are ye that weep now, for ye shall laugh; and woe unto you that laugh now, for ye shall mourn and weep. Now if we worthily abhor unwholesome meats and drinks, though they be never so sweet and pleasant to our taste, because we lose that delight which we take in them, by the bitter pains of sickness, endangering our lives, which soon after followeth it; and if we love that wholesome, though bitter medicine, which freeth us from tedious sickness, and preserveth our health: why should we not be alike wise in spiritual things, which concern our souls, hating those carnal and sinful pleasures, which endanger them to sickness and everlasting death, and loving those Christian and holy duties, though they be bitter and unpleasant to our fleshly and corrupt appetite, which preserve our spiritual health, and certainly assure us of eternal life and happiness? Neither are the religious exercises of a godly life harsh and unpleasant, either in their own nature, or to us in the spiritual part, and so far forth as we are regenerate and sanctified: yea, rather they are of incomparable sweetness, above the honey and honey comb, and affect us in the inner man with unspeakable joy and delight, as we see in the example of David, the Apostle Paul, and our Savior Christ himself: but to our carnal appetite and sinful flesh, which (like a sick and aguish stomach, full of corrupt and noisome humors) doth bring our palate quite out of taste, judging those spiritual duties which are sweet and pleasant, bitter and loathsome, and our sinful vices and works of darkness, that are sour and harsh to a right judging taste, delightful and well-rellishing. And therefore, seeing we are not (as the Apostle speaketh) debtors unto the flesh, that we should fulfill the lusts thereof, let not this distaste which it feeleth in religious exercises withdraw us from them, or discourage us in them; yea, let us so much the rather be diligent & constant in these duties, that we may mortify this carnal concupiscence, that fighteth against our souls, and by displeasing it, please our God and our own consciences, and nourish and preserve our spiritual life and health.
§. Sect. 2 That sanctification taketh not away our joy & delight, but only changeth and improueth it.
But this objection which the flesh maketh against the leading of a godly life, it further presseth and confirmeth by the experience which we may have in others, and the examples of many Christians, who spend a great part of their time in sighing and sorrowing, mourning and lamenting, as though they were deprived of all inward joy, and outward pleasures, and do live in such a melancholic and mopish manner, as though they thought all delights unlawful, being ready to condemn themselves, and censure others, if they laugh or smile, or show any other signs of gladness and rejoicing, as not savoring of sanctification, and the mortification of our fleshly lusts; not beseeming the season, which is a time of mourning, nor befitting the place, which is a valley of tears, nor yet well suiting with the example of our Savior Christ, of whom it is written, that he mourned and wept, but never anything said of his mirth and laughter. For the answering whereof, we are first to know, that sanctification and mortification do not annihilate or change the essence and being of nature, or the substance of our faculties, passions, and affections, but only reneweth and purgeth them from their corruption, that becoming holy, they may be serviceable to God, and the spiritual and inner man. It doeth not abolish and take them away, but moderateth them in their degree, and keepeth them from extremity and excess, when as they are exercised about worldly things; and both rectifieth their disorder, and correcteth their viciosity and faultiness. And finally, it causeth our passions and affections to change their objects, making us to bewail our sins, in which formerly we rejoiced, and to rejoice in those spiritual exercises, which in the days of our ignorance we loathed and neglected. It taketh away the lightness, vanity, and madness of mirth, and causeth it to become more grave and sober: It changeth our rejoicing in evil, for rejoicing in that which is good: It moderateth the excess of our earthly joy, which is more in the creature, then in the Creator: It maketh us to rejoice but a little, in things that are but a little worth, and to abound, and even triumph with joy in things of greatest excellency, as the assurance of God's love and our own salvation, and the manifold and undoubted testimonies of his grace and favor towards us. And if Christians do not find in them this change of joy, from worse to better, from carnal to spiritual, from that which is vain and worthless, unto that, which (as the Apostle Peter calleth it) is unspeakable and glorious; it is their own fault, and not of their Christian profession. Neither in truth can the carriage of diverse Christians be in this regard excused, who as though they thought joy and a godly life incompetible, and not to be reconciled or conjoined, or supposed that when they did forsake the world, their sins, and carnal pleasures, they were presently bound to part with mirth and gladness, joy and delight, do purposely affect a sad countenance and carriage, a demure and dejected look, inwardly sighing and groaning upon every slight occasion, drooping and hanging down the head, as though all joy were in the pleasures of sin which they have forsaken, and no cause at all of rejoicing in their present estate. Whereby they not only make their own lives tedious and wearisome, and so over-strait & strict, unpleasant and uncomfortable, that being tired with it, they are not able to hold out, but change this rigourous severity for licentious liberty; or else go forward without life and spirit, courage or comfort: but also by their example discourage others that are without, from taking upon them the profession of Christianity, or resolving to lead a godly life, as fearing that it is so austere and destitute of all joy and delight, that it is altogether intolerable and not to be endured. Whereas contrariwise, if as they have greater cause, they could also perceive, that they have above all other the greatest, most solid, and lasting joy, it would be a notable inducement to move them to take upon them their holy profession, and to resolve that they will follow and join with them in the practice of those duties, in which they discern such pleasure and comfort.
§. Sect. 3 That no joy of worldlings is comparable to that which is in Christians.
But that those who affect such melancholic heaviness, & purposely banish both out of their hearts and countenances all joy and mirth, may be reclaimed from going on still in this erroneous and tedious course, and that others may not be discouraged by their example, from resolving to lead a godly life; let us know, that there is no joy comparable unto that which is, or ought to be in Christians, that desire to serve and please God in their holy conversation. For if, as Bernard hath excellently observed, we can be content with Abraham, in faith and obedience towards God, to offer and sacrifice our Isaac: First, our laughter and joy, it shall only be sanctified, but not slaughtred and killed. Thy Isaac shall not die, nor thy mirth perish, but the Ram only, that is, the perverseness and profaneness of thy pleasure and joy, which endeth always in grief and anxiety. Isaac thy joy shall not die, as thou supposest, but shall surely live; only it shall be lifted aloft upon the Altar and upon the wood, that thy joy may be holy and heavenly, sublime and lofty, not in the flesh and things beneath, but in spiritual things, in the cross of Christ, & those high and holy privileges which we have through him. For howsoever Christians in their first conversion and humiliation, chiefly act the part of sorrow & heaviness in the sight and sense of their manifold and heinous sins, and shed tears of bitter grief, looking upon him whom they have pierced, yet being justified by faith, & having peace with God, in assurance of his mercy, and remission of their sins, they triumph with joy, even in their afflictions and tribulations, and though they sow in tears, yet they reap in joy; though they have a dropping and sorrowful seed-time, yet their harvest, which yieldeth unto them a fruitful crop of saving graces, (which yet are but the first fruits of their succeeding joy and heavenly happiness) is full of mirth & gladness. So that with David they rejoice more in the bright beams of God's gracious countenance shining upon them, then worldlings do or can do, when their corn and wine is increased. And though they be, in respect of their afflicted estate, As sorrowful, yet they are always rejoicing (as the Apostle speaketh) because they know that all things, even crosses and calamities themselves work together for their good. The which will more manifestly appear, if we a little further consider the testimonies and examples of holy Scripture. For the Psalmist telleth us, that the voice of rejoicing and salvation is in the Tabernacles of the righteous; And Solomon speaking of Wisdom, which consisteth in the saving knowledge of God and his truth, and the practice of it in all holy and religious duties, saith that her ways, are ways of pleasantness, and all her paths are peace. So David saith of the Church and children of God, the lively members of it, That they should be abundantly satisfied with the fatness of his house, and that he would make them drink of the rivers of his pleasure. Our Savior also promiseth unto the Disciples, and in them to all the faithful, that he would give them such a permanent joy, as no man should be able to take it from them. And finally, the Apostle setteth it down, not as a common gift, but as a special fruit of the Spirit (not drooping sorrow, and disconsolate heaviness, but) joy and peace. And this also appeareth by the examples of the holy men of God recorded in the Scriptures: Thus David saith; My soul shall be joyful in the Lord, it shall rejoice in his salvation. Neither did he only thus rejoice in the testimonies of God's favor, and conquest of his enemies, but also in his obedience and keeping of God's Law: I have rejoiced in the way of thy testimonies as much as in all riches. I will delight myself in thy Statutes: I will not forget thy Word. And again; I delight to do thy will, O my God, yea thy Law is within mine heart. Thus the Apostles rejoiced even in their persecutions, because they were thought worthy to suffer for Christ's sake; and Paul and Silas, when as their backs were torn with sore stripes, and their feet locked in the Stockes. Thus the Apostle found matter enough to glory in through Jesus Christ, in things pertaining to God: And tasted such unspeakable joy in the knowledge of Christ and him crucified, that he disclaymeth all other joy. And else-where he professeth, that he had no scant measure of this sweet delight, but that he was filled with comfort, and was exceeding joyful, even in all his tribulations. Neither is this joy whereof I speak, in which the Christian exceedeth all other men, sensual and carnal, in the pleasures of sin, and the fruition of earthly vanities, not in rioting and revelling, in swilling and drinking, dicing and carding, vain dalliance and good fellowship, chambering and wantonness: for such pleasure he accounteth vanity, and such mirth madness; and chooseth rather to go into the house of mourning, then into the house of such feasting & rejoicing, because such joy & laughter is but short and momentary, like the crackling of thorns under a pot, and always endeth in sorrow and anxiety. It is not in mad mirth, and in sinful and unlawful delights: for Christian charity rejoiceth not in iniquity, but rejoiceth in the truth; and this joy is always joined with righteousness, and the peace of a good conscience, in which the Kingdom of God consisteth. For being subjects of Christ's Kingdom, such as it is, such also is their joy; but his Kingdom is not of this world, but spiritual & heavenly: and therefore their joy and rejoicing is likewise of the same nature. And howsoever God's children may and ought to rejoice even in his temporary blessings, as they are testimonies of their heavenly Fathers love, and also in honest sports and recreations, of which I have before spoken, whereby they are fitted for higher duties, as music, shooting, hunting, hawking, and such like, those cautions before set down being duly observed; yea, howsoever in these respects they have greater & more just cause of joy and rejoicing then any worldling, because these are but usurpers, who have a fearful account to make of their intrusion, whereas the other have their right restored unto them by Jesus Christ; yet, these are not the chief joys which they rest upon, as being in comparison, dull and heartless, cold and comfortless; only they use them for the necessity of their body & natural life, as some small refreshings in their Inn, that they may afterwards with more strength & cheerfulness, proceed in their journey. But the prime and principal joys which ravish their souls with inward delight, are secret & unknown to all, saving those who have tasted of them. So that they may say to worldlings of their joys, when they object unto them their sadness & want of mirth, as our Savior of his meat, We have joys which you know not of, seeing our joy is to do the will of our heavenly Father. For it is that hidden Manna which our Savior giveth them to eat, & like that new name written in the white stone, which no man knoweth, saving he that receiveth it. It is a beauty which cannot be beheld with carnal eyes, and a sweetness which is not relished by a common & profane taste, seeing it is of an holy & spiritual nature: so that when Christians are so afflicted in their outward estate, that they seem unto natural men to have no cause at all of rejoicing, they may notwithstanding say with the Apostle, We have whereof we may glory through Jesus Christ, in those things which pertain to God.
§. Sect. 4 Of the diverse objects of our spiritual joy.
Now the objects of this Spiritual joy are diverse, the chief and principal is God himself, his Christ and holy Spirit, for he being the summum bonum, the supreme joy and chief blessedness, the fruition of him and his grace, and the bright beams of his face and favor shining upon us, must needs be the matter & cause of supreme and unspeakable joy. And this is that joy, and rejoicing in the Lord, which is in the Scriptures not only permitted to the faithful, & restrained unto them alone as their peculiar and proper right, but enjoined & required as being a duty which we owe unto God, the performance whereof maketh them happy & blessed. Let not (saith the Lord) the wise man glory in his wisdom, nor the mighty man in his might, nor the rich man in his riches; But let him that glorieth, glory in this, that he understandeth and knoweth me, &c. So the Psalmist exhorteth to this joy; Rejoice in the Lord, O ye righteous, for praise is comely for the upright. Of which he propoundeth himself for an example; My soul shall be joyful in the Lord, it shall rejoice in his salvation. And the Apostle likewise; Let him that glorieth, glory in the Lord. And again; Rejoice in the Lord always, and again I say rejoice. In which himself took such abundant comfort and contentment, that he resteth in it alone, and renounceth all other joys; God forbid that I should glory in anything, saving 〈1 page duplicate〉 〈1 page duplicate〉 in the Cross of Jesus Christ; by whom the world is crucified unto me, and I unto the world. And if we thus rejoice in the Lord, we shall not only be blessed and happy in our work, but also in our wages and reward, which is promised unto all those who make him their chiefest joy; according to that of the Psalmist, Delight thyself in the Lord, and he shall give thee the desires of thine heart. So the Lord promiseth to the faithful, that they should delight themselves in him, and he would cause them to ride upon the high places of the earth, and feed them with the heritage of Jacob, &c. And as the Faithful do thus rejoice in God himself, so also in his Word and works. For when they find sweetness and comfort in the spiritual Manna and food of their souls, then they feed upon it with joy and delight. So David, I have rejoiced in the way of thy Testimonies, as much as in all riches. Thy Testimonies are my delight and my councellors. Thy Testimonies have I taken as an heritage forever, for they are the rejoicing of mine heart. How sweet are thy words unto my taste, yea, sweeter then honey unto my mouth! I rejoice at thy Word, as one that findeth great spoil. So also they rejoice in God's works of creation and government, admiring God's infinite wisdom, power and goodness that shineth in them: Especially in that great work of our Redemption by Jesus Christ, and in the application thereof unto themselves, by the inward and effectual working of God's Word and holy Spirit. Thus also do they rejoice in the life of faith, and in the fruits thereof, their sanctification and new obedience, and in the testimony of a good conscience, according to that of the Apostle, Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom; but by the grace of God, we have had our conversation in the world. Yea, the faithful with holy and heavenly minds do rejoice in earthly and temporary blessings, in their houses and lands, wives and children, meats and drinks, pastimes and recreations. For to this end God hath given them; neither is there (as the Wise man speaketh) in them any other good, but for a man to rejoice in their fruition, and to do good in his life; and that every man should eat and drink, and enjoy the fruit of his labor, it is the gift of God. And again; Behold that which I have seen. It is good and comely for one to eat and to drink, and to enjoy the good of all his labor that he taketh under the Sun, all the days of his life which God giveth him; for it is his portion. Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labor, this is the gift of God.
§. Sect. 5 That the Christians chiefest joy is Spiritual, and wherein it exceedeth all other joys.
So that no lawful joy, either spiritual, or temporal, inward or outward, is wanting unto the righteous who desire to please God. But yet their chief and principal joy in which they exceed all others, is spiritual, in the assurance of God's love and their own salvation, and that both in respect of the excellency, perpetuity and propriety of it. For first, it excelleth all other joys, being of a spiritual and divine nature, and (as it were) a short prelude to that heavenly and harmonious joy, of which we shall have the full and everlasting fruition in the life to come. For so the Apostle teacheth us, that the Kingdom of God (that is, the first beginnings of it in this world) consisteth not in meats and drinks, but in righteousness, peace, and joy in the holy Ghost; and they who have here tasted these first beginnings of this heavenly joy, shall have the perfect fruition of that fullness of joy, and of those eternal pleasures which are at God's right hand for evermore. So that when righteous men rejoice, there is great glory, (as the Wise man speaketh) seeing their joy far exceedeth the joy of them who rejoice in their corn and wine, as being not only much more excellent both in respect of the nature and object, but also an earnest-penny of a greater bargain, the first beginnings and prime taste of those full rivers of divine pleasures, whereof they shall drink their fill in God's Kingdom; and the first fruits of that heavenly and happy harvest of joy, which is reserved for them in the life to come. And therefore no marvel, seeing this spiritual joy is above all others most excellent, that David (when having wounded his conscience with grievous sins, he was deprived of the sense and feeling of it for a time) did so earnestly desire to have it again restored: Restore unto me the joy of thy salvation, and uphold me with thy free Spirit: Seeing herein he had much more contentment, sound comfort and delight, then in all the earthly pleasures, which a Kingdom could yield unto him? For they all were but slight and childish, this, solid and substantial; they, vain and worthless, this, excellent and of incomparable value; they, short and fickle, momentary and mutable, this, durable and permanent. And this is the second reason to commend unto us this spiritual Joy, in that it is not like worldly joys, only by fits and flashes, but settled and constant in all estates and conditions, as well in adversity and affliction, as in prosperity and all earthly abundance. For if our hearts be once replenished with this Joy, no man shall be able to take it from us; and being of a spiritual and divine nature, no earthly thing can quell or quench it. No prison can lock it from us, no banishment can divide and sever us, no losses and crosses, confiscations of goods, Rackes or Gibbets, fire or sword, can take it away and deprive us of it. For in all extremities we have an inward Comforter, even the Spirit of God dwelling in us, which filleth our hearts with joy, and turneth our mourning into mirth and gladness, and as our afflictions do abound, so also he causeth our consolations to abound much more. We live the life of faith, and not of sense, which looketh not so much upon things present, as unto our future hopes and certaineties, and hereby we apply unto us God's Word and gracious promises, which supplieth comfort sufficient to support us in all our sorrows. For it assureth us, that those are blessed which mourn now, because they shall be comforted, and which weep now, for they shall laugh. That all things, even afflictions themselves shall work together for the best, and our momentary and light sufferings shall cause unto us a far most excellent and eternal weight of glory, that by these many tribulations we shall enter into the Kingdom of heaven: and if we suffer with Christ, we shall also reign with him. And this was that Word of God applied by faith, which was David's comfort in his afflictions, without which he should have perished. This was it which made the Church of Macedonia in a great trial of affliction, and in their deep poverty, to have withal abundance of joy. This made the godly Hebrews to take joyfully the spoiling of their goods, knowing that they had in heaven a better and enduring substance. Finally, by this the Apostle himself was filled with comfort, and exceeding joyful in all his tribulations. But contrariwise, the carnal joy of worldlings in the pleasures of sin, is fickle and false, mutable and momentary, like the short blaze and crackling of thorns under a pot, or laughter in a fit of frenzy, or of a man tickled, which laugheth in the face and countenance, when he is grieved at the heart; because in the midst of their mirth they have many a cold qualme and check of conscience, being not able to forget, that after all their youthful rejoicing, they must come unto Judgment. The which even in laughter maketh the heart sorrowful, because the end of their mirth is heaviness; and when they glory in outward appearance, to have no joy at all in the heart. For who but fools can rejoice in their full barns, and abundant provisions, that remembereth, This night his soul shall be taken from him? Who can have any sound joy and comfort in such pleasures and delights, which within a while shall end in endless woe and misery; according to that of our Savior, Woe unto you that laugh now, for ye shall mourn and weep?
§. Sect. 6 That this spiritual joy is proper to the godly, and belongeth to no other.
Finally, the faithful, who resolve and endeavor to serve and please God in the duties of a godly life, have propriety in this spiritual and heavenly joy, seeing it belongeth to them all, and to them alone, none other having any part and share in this high and holy privilege. For first, this joy in the Scriptures is appropriated unto them only, and no other. So the Psalmist; Rejoice in the Lord, O ye righteous, for praise is comely for the upright. And again, Light is sown for the righteous, and gladness for the upright in heart. The voice of rejoicing and salvation is in the Tabernacles of the righteous. In which regard, he desireth to see the good of God's chosen, to rejoice in the gladness of his Nation, that he might glory with his inheritance. And the Prophet Isaiah joineth these together; Thou meetest him that rejoiceth and worketh righteousness. Secondly, the faithful can only thus rejoice, because all the causes of this spiritual joy belong peculiarly unto them alone. For they only are elected to salvation, in which respect, our Savior exhorteth his Disciples to rejoice in this, because their names were written in the Book of life. They alone are the redeemed of the Lord, who being freed out of the captivity of all their spiritual enemies, have exceeding great and just cause to rejoice in this gracious deliverance. And when by the glad tidings of the Gospel, the Lord proclaimeth liberty to captives, and the opening of the prison to them that are bound, then doth he also thereby comfort them that mourn, giving unto them beauty for ashes, and for mourning, the oil of joy. So the Prophet saith, that the redeemed of the Lord shall return, and come with singing unto Zion; and everlasting joy shall be upon their heads; they shall obtain gladness, and joy; and sorrow and mourning shall flee away. They are called to the Marriage of the Kings Son, and feasted with a delicious banquet of his special favors; and none but they have communion with Christ, that they may rejoice and solace themselves in the fruition of his love. They, and none besides, are justified of God's free grace, through the righteousness and obedience of Jesus Christ, and therefore have cause to be of good comfort, seeing their sins are forgiven them. So the faithful profess, that they would greatly rejoice in the Lord, and that their souls should be joyful in their God, because he had clothed them with the garment of salvation, and covered them with the robe of righteousness, as a Bridegroom decketh himself with ornaments, and as a Bride adorneth her self with her Jewels. They also have cause, above all others, of joy and rejoicing, in that they are reconciled unto God by Jesus Christ, and are at peace with him, and with their own consciences, in which respect they have just cause of glorying in their tribulations: for this peace with God, passeth all understanding, and his love is better then wine, refreshing and cheering our harts more, then all the cold qualms of worldly crosses can daunt and dismay them; seeing by God's love towards us, and our love towards him, we have this privilege, that all things shall work together for our good. They alone have the Spirit of God dwelling in them, which worketh in their hearts this spiritual joy, and by uniting them unto Christ, and through him unto God his Father, the Author and Fountain of all goodness, blessedness and joy, doth give unto them cause sufficient of triumphing with joy unspeakable and glorious, in the fruition of all happiness through this sweet and happy communion. Finally, the faithful only who serve and please God, have hope and assurance of eternal blessedness in the Kingdom of heaven, when all tears being wiped away from their eyes, they shall be comforted after their mourning, and after their weeping, laugh and rejoice. For the Lord will show them the path of life, and cause them to enjoy in his presence fullness of joy, and at his right hand pleasures for evermore. In which regard, the godly, in this assurance of faith, have as much greater, and better cause of rejoicing above all worldlings, who abound in their present possessions of earthly wealth, and wallow themselves in voluptuous pleasures, as a young heir in his nonage, who expecteth the inheritance of some goodly Lordship, or if you will, some great and glorious Monarchy, hath more cause of rejoicing, then a poor cotager in a silly tenement, in which for the present he dwelleth, but yet only holdeth it at the Landlords pleasure. For there we shall have riches and treasures which cannot rust with canker, nor we be robbed of them by thieves; there are honors subject to no blemish of disgrace, and pleasures for evermore. In all which respects, let the righteous be glad, as the Psalmist exhorteth, let them rejoice before God, yea, let them exceedingly rejoice. And that not by fits and flashes, but at all times, and upon all occasions, according to that of the Apostle; Rejoice evermore. Neither is there any time unseasonable for the spiritual joy of the righteous, so long as they have the face and favor of God shining upon them, which is all-sufficient in it self to turn all their mourning into mirth, and their sorrow into gladness; even when they are sore pinched and pressed with the weight of their afflictions; and cause them to rejoice inwardly in their hearts, when their cheeks are bedewed with their tears. Herein, quite contrary to the wicked, who rejoice in the face, but not in the heart, whereas the faithful do inwardly glory, even in their tribulations, which notwithstanding being bitter and unpleasant to the flesh, do make them to discover nothing but grief in their outward countenance. Yea, sorrow for sin it self, when as we mourn as a man mourneth for the death of his only son and first borne, doth not abate our spiritual joy, yea in truth it doth much increase it; for this godly sorrow worketh repentance to salvation, not to be repented of, and causeth the true Christian exceedingly to rejoice, in that he can heartily grieve, because by his sins he hath displeased his God. And this trembling in the sight and sense of our sins, and the Judgments of God due unto them, may, through faith assuring us, that by Christ we are freed from them, be joined with inward gladness, according to that of the Psalmist; Serue the Lord with fear, and rejoice with trembling.
§. Sect. 7 An admonition to the faithful, to lay h • ld on this joyful privilege, and to shake off sorrow and sadness.
By all which it appeareth, that godliness doth not deprive any of joy and gladness; yea rather, the more godly we are, the better right and title we have unto it, and may justly exceed all others as much in mirth and cheerfulness, as we have in us more then they, the causes of all sound and solid rejoicing. The which as it should persuade all who are yet unresolved, to enter without delay, into this Christian course, that they may attain unto this high and excellent privilege, and not suffer themselves to be any longer discouraged with this vain and false conceit, that they must leave all their chiefest joys, when they leave and forsake the pleasures of sin: so should it move those who have a desire and purpose to serve and please God, to lay hold of this joyful privilege, seeing God freely offereth it unto them, and not any longer to please themselves with their melancholic dumps, and affected sadness, as though they were greatest proficience in mortification, when they most exceed in lumpish heaviness, which needs to be mortified as well as any other carnal affection, that instead thereof our hearts may be replenished with spiritual joy. For hereby they do not only exceedingly discredit and disgrace a godly life, and by casting upon it this false aspersion of sorrow and sadness, discourage others from entering into it; but also make it to become so tedious and troublesome, harsh and unpleasant, that they cannot proceed in it without much vncomfortablenesse; nor perform the duties of God's service with any cheerfulness and delight, when as their spirits are dulled and deadened with this mournful and dejected heaviness. For as the Wise man hath observed; Heauinesse in the heart of man maketh it stoop, needing no other burden to overwhelm it, seeing it is pressed down with its own weight. And again; A merry heart maketh a cheerful countenance, but by sorrow of the heart the spirit is broken. All the days of the afflicted are evil, but he that is of a merry heart, hath a continual feast. And in another place; A merry heart doth good like a medicine, but a broken spirit drieth the bones. Now that they may shake off this sadness, and raise their drooping hearts with spiritual joy, let them consider, that sorrow and heaviness in themselves are evil, and the fruits of sin; and therefore are not simply acceptable unto God, who delighteth not in the grief and vexation of his servants, but only when they are sanctified, moderate in their measure, seasonable in their time, placed upon a right subject, which can be nothing else but sin and punishment, and directed to a right end. Secondly, that sanctified joy is a fruit of the Spirit, and pleasing unto God, as being a part of that service which he requireth of us in the first Table, seeing this is one way of having God in our hearts, when we rejoice in him; besides that, it is a means of all other parts of God's worship, which cannot be well performed without joy and cheerfulness. Thirdly, let them consider, that the Lord promiseth this joy and gladness, as a singular privilege, and a special benefit unto the faithful; and therefore that it is great folly to refuse it when he offereth it. Thus the Prophet saith, that in the Church shall be heard the voice of joy, and the voice of gladness; the voice of the Bridegroom, and the voice of the Bride; the voice of them that shall say, Praise the Lord of hosts. For the Lord is good, and his mercy endureth forever. And our Savior hath promised, that he will give unto the faithful such constant and permanent joy, as no man shall be able to take from thē. Fourthly, that the privation of this joy is threatened as a punishment for sin: Thou shalt not go into the house of feasting, to sit with them to eat and drink: For thus saith the Lord of hosts, the God of Israel, Behold, I will cause to cease out of this place in your eyes, and in your days, the voice of mirth, and the voice of gladness, the voice of the Bridegroom, and the voice of the Bride. And again; I will cause all her mirth to cease, her feast days, her new Moons and Sabbaths, and all her solemn feasts. And therefore who can please himself in affecting sorrow and heaviness, which the Lord threateneth as a punishment of sin? Fifthly, let them consider, that as mourning is a preparation to faith, and (as it were) a sorrowful seed-time; so joy and rejoicing is the effect and fruit, the crop and harvest of it, whereby we may try it, both in respect of the truth, and also the degree of it; for whereas there is no rejoicing, there is no faith; little joy, weak faith; and fullness of joy, fullness also of persuasion. Neither is it possible that a man can have assurance of God's love, the remission of his sins, and of that inestimable happiness which is reserved in our heavenly inheritance, but that his heart must needs be filled with joy and rejoicing. Although it cannot be denied, but that in the time of our first conversion and humiliation, and in the case of spiritual desertions, when God hideth his face, and seemeth to withdraw from us the testimonies of his love and favor; this joy is so eclypsed, that the warmth and comfort of it is hardly to be discerned, even as faith it self, from which it springeth, is like a fire raked under the ashes, and not to be perceived by sense and feeling. Finally, consider that this spiritual joy maketh us blessed, as not only being it self full of sweetness and comfort, but also the first beginning, and the very entrance into the eternal joys of God's Kingdom; wherewith our drooping hearts are so cheered and refreshed, that all difficulties become easy, all tediousness in God's service is taken away, and the time that is spent therein seemeth short and pleasant. In which respect the Psalmist pronounceth that people blessed, that know the joyful sound, because they shall walk cheerfully in the light of God's countenance; rejoicing in his name all the day, and being exalted in his righteousness. And therefore let all those who desire to go forward in the duties of a godly life with comfort and cheerfulness, labor to have their hearts replenished with this spiritual joy, and to scatter and dispel, as much as in them lieth, the foggy mists of sad, melancholy, and lumpish heaviness, which maketh us either to stand still in the ways of godliness for want of this joyful light, or to go forward in them slowly, and with much discomfort and weariness. And to this end, let them labor earnestly to live the life of faith, which draweth from Christ all the cordials of comfort, and to be thereby more and more assured of the remission of their sins, their reconciliation with God, and of the eternal salvation of their souls, which will lift up their hearts with unspeakable joy, even when they are most dejected with worldly afflictions; and make them to go on cheerfully in the duties of God's service, when they are fully ascertained of such liberal wages, and such an inestimable recompense of heavenly rewards.
CAP. XVI.
Three other objections of the flesh against a godly life, propounded, and answered.
§. Sect. 1 That a godly life taketh away no lawful liberty, but rather establisheth it.
THe fourth objection which the flesh maketh against a godly life, is, that it taketh away all our liberty, and so checketh and curbeth us in all our thoughts, words, and works, within the strict limits of God's Law, that we have no freedom like other men, to think, speak, or do such things as are most pleasing unto us. To which I answer, that it doth not deprive us of any lawful liberty, but only restraineth us from lawless licentiousness, and curbeth in the flesh, that it may not run on in exorbitant courses, and glut it self with sinful pleasures, which always end in grief and bitterness. Wherein it doth not take away any true liberty, but rather freeth us from the most miserable and grievous bondage, and basest servitude and thralldom unto Satan, sin, and our own lusts. Yea, rather by leading of a godly life, we are restored unto that ancient and true liberty in which we were created, even the glorious liberty of the Sons of God, resembling herein our heavenly Father, who, though he be most free to do whatsoever pleaseth him, yet in respect of his holy and pure nature, cannot sin, or do any evil which is contrary unto it. And as well may we say that the glorified Saints, who are crowned with joy and happiness, have lost all their liberty, because they are so confirmed by supernatural grace, that they cannot sin, as that we are deprived of it, because we are restrained by God's Word and holy Spirit from all manner of wickedness; or that a son hath lost his liberty, when he liveth according to his Fathers will that dearly loveth him, and is freed from the government of some base slave, who egged and thrust him on in all wicked courses, which in the end would deprive him of his fathers love, and justly disinherit him of his desired patrimony. Yea, let us know, that as sin is the greatest bondage, so the service of God is the greatest and best liberty; when as we are stablished in all grace and goodness by his free Spirit, and submit our selves to be guided & directed by it in all our ways, as the body by the soul. For as the Apostle speaketh, Where the Spirit of the Lord is, there is liberty. Let us know, that as our Savior Christ came amongst us to take away the sins of the world, both in respect of the guilt, punishment, and corruption: so also, as our Redeemer, to free us out of bondage, and to purchase for us perfect liberty, which is, that being delivered out of the hands of all our spiritual enemies, we should worship and serve him in holiness and righteousness before him without fear, all the days of our lives. Of which liberty himself speaketh; If the Son shall make ye free, ye shall be free indeed. And therefore let us not hearken to the flesh, which abuseth and deludeth us, by giving unto things false names, gracing the bondage of sin and thralldom unto our own lusts, with the glorious title of liberty, and disgracing our Christian liberty and freedom from sin, with the name of bondage; but knowing that this was one special end of Christ's coming and dying for us, that he might destroy the works of the devil, and free us out of the bondage of sin; let us stand fast in the liberty wherewith Christ hath made us free, and not be entangled again with the yoke of bondage. And seeing he hath called us unto liberty, let us not abuse it for an occasion to the flesh, as the Apostle exhorteth.
§. Sect. 2 That a godly life doth not take away friendship and good society, but rather increaseth it.
The fifth objection against a godly life is, that it taketh away all familiar friendship and good fellowship, all merry meetings and civil conversation from amongst men, estranging their minds one from another, and making them to delight more in solitariness then in company. To which I answer, that if by these glorious names of friendship, good fellowship, and civil conversation, be meant the common commerce which worldly wicked men have one with another, in the works of darkness and pleasures of sin, in gluttony and drunkenness, in May-games, misrule, and mad merriments, in carnal reuellings, Stage-plays, Wakes, and Morrice-dances, in swaggering, swearing, backebiting, and corrupt and filthy communication; in dycing, carding, and spending both their time and states in unlawful gaming; then is it no blemish or aspersion unto a godly life, but rather an high praise and commendation, that it breaketh off such wicked and dangerous societies, and reformeth such pernicious disorders as always end in grief and vexation. But if hereby be understood true friendship, and Christian familiarity and acquaintance, lawful meetings, and joyful feasting with one another in the true fear of God; then doth not a godly life abolish them, but rather confirm and increase them among all true Christians. For purging away the corruptions, and rectifying the disorders of societies and conversation, and making them truly civil and religious, it causeth them to be much more comfortable and profitable, and consequently more frequently to be affected by all those who taste the sweetness and benefit which cometh of them, without any sting of sin, or after-tang of bitter grief. As we see in the example of those Christians, which lived in the first age of the Primitive Church, who took exceeding joy in the Communion of Saints, in mutual conversing one with another, and in their frequent meetings, to eat and drink and rejoice together. And therefore unless any will presuppose, that sin is the only bond of all good fellowship, and that we cannot take pleasure in one another's company, unless we join together to displease and dishonor God, and that we can never be merry so long as he is with us; And unless we account that only to be civility, when as we show no dislike of sin, but soothe and bolster, yea, encourage and thrust on all that bear us company in the ways of wickedness; let us not falsely affirm, that a godly life is any hindrance to civil conversation, or that it depriveth us of the mutual joy and comfort, which we might otherwise take in friendship and fellowship one with another.
§. Sect. 3 That a godly life doth not bring with it want and poverty.
The sixth objection is, that godliness bringeth with it want and poverty, as appeareth first by common experience, and innumerable examples of those, who being most religious and conscionable in all their courses, come as far short of other men in worldly wealth, as they exceed and go before them in piety and honest dealing, in so much as it is grown into a common, yet wicked Proverb, that plain dealing is a Jewel, but he that useth it, shall die a beggar. And secondly, it standeth with reason that it should be so, seeing piety letteth pass, and refuseth many advantages, by which, those that want it, do increase their wealth, and improve their worldly estate. For their thoughts less run upon earthly things, being taken up with heavenly; their endeavors are more faint and weak in pursuing them, then theirs who have set their hearts upon them; their time and strength is not so wholly employed in getting and keeping riches. They lose much which they might get, because they will not use unlawful means, as fraud and deceit, extortion and oppression; because they will not lie, and confirm it with an oath for their advantage; nor profane the Sabbath by selling and buying, and laboring in their callings; nor keep servants under them, who make no conscience of these things, though they be never so profitable, nor follow the bent of the times, and soothe everyone in their humor, of whom they may make any advantage. And finally, because they will not stoop to every bait of profit which is cast before them, until by due examination in the Court of Conscience it may appear to be honest and lawful. To which I answer, first, that though all this were true, that godliness should give a Supersedeas to worldly thrift, so that it were not possible to embrace piety, and escape poverty, or to be rich and religious both at once; yet this should not weaken our resolution to serve God in the duties of a godly life, seeing our spiritual gains do far exceed our worldly loss. For godliness it self is the chiefest gain, as bringing with it that contentation which all worldly wealth cannot purchase. Secondly, though being godly, we have but a poor estate, yet it is more to be esteemed then the greatest abundance of the ungodly, according to that of the Psalmist; A little that a righteous man hath, is better then the riches of many wicked. For the arms of the wicked shall be broken, but the Lord upholdeth the righteous. The little wealth they have, is accompanied with God's blessing, by which it is made more sufficient and durable for their use and comfort, then the rich Treasuries, and full store-houses of worldlings; their little pittance, being like the Widdowes cruse of oil and handful of meal, which as it was daily spent, so by the blessing of God it was daily renewed and replenished, that there might be no want, when the full barns were emptied, and the storehouses of the rich without food; like Daniel's pulse, which made him and his fellows fatter and in better liking, then the provision which was brought to others from the Kings Table. Finally, like the small streams of a living fountain, which continue running in the greatest drought, when great standing waters, and huge torrents arising from land waters are dried up. Again, though the godly have but little, yet that which they have, they have received from God's own hand, as a testimony of his love and favor, as Jacob acknowledged to his brother Esau, Take, I pray thee, my blessing which is brought to thee, because God hath dealt graciously with me, and I have enough. Yea, they receive it from him as his free gift, and shall never be called with wicked men to account for intrusion and usurpation. Neither is it a gift to be esteemed only in its own value, but as an earnest-penny, which bindeth a greater bargain, and giveth them assurance of their heavenly inheritance, and everlasting happiness in God's Kingdom. Finally, though they have but little, yet they have with it a good conscience, seeing they have gotten it by lawful means, the which will be instead of a continual feast, and make a dinner of cold herbs, or simple roots, better then a stalled Ox, or the greatest dainties to them that want it. Whereas contrariwise, the greater plenty of wicked men bringeth no such comfort with it; because it is mutable and momentary in it self, and giveth no assurance of better and more durable riches which shall succeed it. Because their worldly abundance is often joined with many and great discontents, which depriveth the owners of all their joy, as we see in the example of Saul, Ahab, Haman, and many others. Because their prosperity slayeth them, whilst it serveth as a snare, to entangle them in all manner of sins; as a pasture, to fit and prepare them for destruction; as an intoxicating cup, to bewitch and inamour them with worldly love, and to make them neglect spiritual and heavenly things; because after their great cheer, they shall have such an heavy reckoning as will quite damp all their music and delight. And finally, because they are no gifts of God's love and favor, but rather of his clemency and forbearance; like the liberal allowance which Princes make to great and noble Traitors, until they be brought forth to trial and execution, according to course and extremity of the Law.
§. Sect. 4 That though many godly men are poor, yet godliness is no cause of their poverty.
In the second place I answer, that though many are poor who are godly, yet their godliness is not the cause of their poverty; seeing it only findeth, but not maketh them to be in this penurious estate. For when the Gospel is preached, the poor rather receive it then the rich, seeing the little comfort which they have in earthly things, doeth make them to seek for it in spiritual and heavenly; whereas the abundance of the rich entangleth their hearts in the snares of worldly love, choketh in them the seed of God's Word, and maketh them to neglect the means of their salvation. Thirdly, I answer, that godliness is a cause and means of riches, and not of poverty, seeking it hath the promises of this life, and that which is to come; and God hath undertaken (who is able and all-sufficient) seeing the earth is his, and all that therein is, and most true and infallible in his Word) that nothing which is good, shall be wanting unto those that fear and serve him; that if we will first seek his Kingdom and righteousness, all other things shall be cast upon us; that he will withhold no good thing from them that walk uprightly. That if we will cease to do evil, and learn to do well, if we consent and obey, we shall eat the good things of the Land. If indeed riches were simply our own earnings, and could be gotten by our own policies, care and labor, then those who exceed others in all these, might promise unto themselves the greatest plenty, though they utterly neglect God's service; but seeing it is only God's blessing that maketh rich, it is not to be imagined, that the Lord, infinite in bounty and goodness, will be less liberal in paying our wages, because we are more faithful and diligent in doing his work. And therefore if we fear want and poverty, it must not discourage us from the service of God, but rather be a strong motive to make us serve him with more earnest endeavor, seeing he will preserve those who serve him from poverty, so far forth as it is evil and a punishment of sin, and will give unto them all temporal blessings, so far forth as they are good and profitable. And if he scant them of these earthly trifles, it is but to fit them for the receiving of his greater and better gifts, even the rich treasures of his spiritual graces, faith, hope, patience and the rest, and for the everlasting riches and glory of his heavenly Kingdom. For he that rewarded Solomon with peace, wealth and honor, because in the first place he desired civil wisdom to govern the people, will not deny them unto those, who affect above all things spiritual Wisdom, consisting in true godliness; if in his divine Wisdom, he doth see that it is better for them to have them, then to want and be scanted of them.
CAP. XVII.
Their objection answered, who allege that their poverty presseth them to such continual labor, that they have no leisure for the duties of a godly life.
§. Sect. 1 That God's Commandments bind unto obedience both poor and rich.
THe seventh objection is made by those who are afflicted with poverty, and cannot, without much labor and great pains, procure necessaries for the sustaining of their own lives and those that depend upon them. O, say they, we are so miserably poor, that unless we spend our whole time in the works of our callings, we cannot get such a small competency as is sufficient to hold life and soul together, nor food and clothing for our selves, wives, children and families, which we must provide for, unless we would be worse then Infidels, being bound so to do both by the Law of God and nature. And therefore having no spare time to spend in Religious duties, we hope that God will have us excused, and not impute the fault unto us, but to our poverty, which necessarily constraineth us to neglect the duties of his service, which if we had time and leisure, like other men, we would willingly perform. To which I answer first, that the Law and commandments of God are given indefinitely and generally unto all men, the poor as well as the rich, and tie all sorts of men equally and indifferently unto obedience, without any exemption or toleration granted to any state and condition. Otherwise, if such excuses might pass for current pay, none would want pretences to slip their necks out of the yoke of obedience, seeing prosperity and plenty, as well as adversity and penury, do not want their several employments, and distractions enow to hinder us from the duties of God's service, if at least we will yield and give way unto them. Secondly I answer, that the state of poverty being sanctified unto us, is much more fit for the duties of God's service, then that which floweth with plenty and abundance, as being less subject to many potent vices and corruptions which hinder us in them, as pride and self-love, wrath and insolency, sloth and idleness, intemperance, insobriety and many others.
§. Sect. 2 That poverty hindereth not God's graces in us, but rather furthereth them.
Thirdly, poverty doth not hinder any of God's graces in us: Yea, through God's blessing, doth much further and increase them; as meekness, humility, patience, temperance, sobriety, watchfulness in prayer. Yea, it doth not make us less fit for any, either in respect of the graces themselves or the practice and exercise of them; for saving graces are not bought for money, nor lost for want of coin to purchase them, but are the gifts of God, which he giveth freely without respect of persons, to poor and rich, if they hunger and thirst after them; according to that gracious call: Ho, everyone that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea come buy wine and milk without money, and without price. So our Savior Christ; If any man thirst, let him come unto me and drink; he that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water; that is, the saving graces of his sanctifying Spirit, as he expoundeth it in the words following. Neither doth poverty hinder the Spiritual exercise of any grace in our outward practice, no, not Christian bounty and beneficence, which God measureth not by the greatness of the gift; but the obedience and liberality of the giver; For if a man hath a willing mind, he is accepted according to that which he hath, and not according to that which he hath not, as in this particular case the Apostle speaketh. The which our Savior evidently showeth in the example of the poor, yet liberal widow, whose two mites being all her wealth, was esteemed the greatest gift that was cast into the Treasury. Much less doth poverty hinder us in the duties of God's service, which seeing they are to be performed, not with outward pomp, but in Spirit and Truth, need not the help of money and riches to further us in them. And this the examples of all God's Saints, who have lived in former ages, do evidently show, unto whom poverty was no impediment to hinder them from performing unto God any duty of his service. For the poor Fishermen were no less diligent in all religious duties, then the wealthy Patriarchs; poor Lazarus, then rich Abraham; Amos an heard-man, then Esayas of the Kings stock; Paul a poor Tent-maker, then David a rich King; yea, our Savior Christ himself, as he exceeded all others in poverty, living upon alms, and not having a place of his own where to lay his head; so he exceeded all men that ever lived in piety, and in the practice of all Religious duties belonging to a godly life.
§. Sect. 3 That the more poor we are, the more earnest we should be in God's service.
Fourthly, I answer, that the more poor we are in our outward estate, the more intentiue and diligent should we be in the service of God, and all religious exercises; that being defective in earthly blessings, we may be made rich in all spiritual and saving graces, and that wanting with Peter and John, silver and gold, we may with them exceed in Godliness, which is the chiefest Gaine, and bringeth with it the greatest contentment. Finally, that having no other patrimony in lands and houses, wherein we might delight our selves, we do make God's testimonies to be our heritage forever, and the very rejoicing of our hearts. Fifthly, seeing the whole earth and all therein is, is the Lord's, and at his disposing, to whom he pleaseth, and it is his blessing alone which maketh rich, therefore the more poor we are, the more painful and diligent should we be in all duties of his service, that he may so bless our labors, and prosper our handy-work, as that it may be an effectual means, serving his providence, for procuring some sufficiency of these temporal benefits. Thus David acknowledged, that it was the Lord whom he served, that had furnished his table. That it is he who giveth unto all, their meat in due season, and by opening his hand, doth satisfy the desire of every living thing. That except the Lord build the house, they labor in vain that build it; except the Lord keep the City, the watchman waketh but in vain; And that it is in vain for us to rise up early, to sit up late, and to eat the bread of sorrows, unless the Lord do bless our labors, as the experience of many in all times plainly showeth, whose carking care, and restless labors will not afford them such necessaries, as are cast upon others with little pains. It is the Lord, as Hanna professeth, who maketh poor, and maketh rich, bringeth low, and lifteth up; He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes, and to make them inherit the Crown of glory. It is the blessing of the Lord that maketh rich, and addeth no sorrow with it, as the Wise man speaketh; and it is his powerful Word, by which we live, and not by bread only, as himself teacheth us. And therefore let us not think, that by neglecting God's service we shall thrive the better, or that we shall have the more liberal wages, because we are slothful in doing his work, and spend our whole time and strength about our own.
§. Sect. 4 That if being poor, we carefully serve God, we may securely cast our selves upon his gracious providence, and expect him to be our reward.
Sixthly, though we be poor, and have nothing to sustain us and our charge, but what we earn with our daily and painful labor, yet if we do not wholly addict our selves to the world, but allot seasonable times to God's worship and service, we shall not be the nearer to want and penury; yea rather, laying aside all carking care, we may securely cast our selves with full affiance upon his providence and promises, and expect such a blessing upon the labors of our hands performed in due place and time, as that neither we, nor those that belong unto us, shall want food convenient, nor any other thing that is good. For if the Lord be so gracious and bountiful, that he provideth for strangers, who serve Satan and their own lusts, how can we imagine that he will suffer those of his own family, who spare time from their necessary employments, that they may do him faithful service, to want and pine for hunger? If his providence extendeth to the Fowls of heaven, and the beasts of the field, to feed them without their care, and if he clotheth the Lilies of the field without their labor, how will he not take greater care for us that are his household servants, and adopted children, who moderately use our best study and endeavor to serve his providence, in providing things necessary, but so in the mean time, as that we will, by borrowing some time from the works of our callings, rather endanger our selves to want, then we will be wanting unto him in spiritual duties of his service? Let us then, as the Apostle exhorteth, be careful for nothing, but resting upon his care and providence with firm affiance, let us in all our necessities, by prayer and supplication with thanksgiving, make our requests known unto God. For the Lord hath bound himself freely by many gracious promises, that if casting off all carking care, we trust in him, and serve him in the duties of piety and righteousness, he will provide for us what we stand in need of, and will not suffer us to want anything that is good. So the Psalmist, Trust in the Lord, and do good, so shalt thou dwell in the land, and verily thou shalt be fed. Commit thy way unto the Lord, trust also in him, and he shall bring it to pass. O fear the Lord, ye his Saints, for there is no want to them that fear him. The young Lions do lack and suffer hunger: but they that seek the Lord, shall not want any good things. So the Wise man telleth us, that the Lord will not suffer the soul of the righteous to famish, but he casteth away the substance of the wicked. The which David saw confirmed in his own experience, having not observed in all his time from his youth to old age, that the righteous had been at any time forsaken, or their seed begging their bread. And thus the Apostle Peter exhorteth us to cast all our care upon the Lord, for he careth for us. The which promises the Apostle to the Hebrews layeth as a ground of his disuasion from covetousness and discontent; Let your conversation (saith he) be without covetousness, and be content with such things as ye have: for he hath said, I will not leave thee nor forsake thee. Seventhly, if we devote our selves unto God's service & love, as it beseemeth his children, in holy obedience, allotting time convenient to religious duties, the Lord himself will be our wages and exceeding great reward, and he that is God all-sufficient, in the absence of all earthly helps and means, will be our portion and inheritance, which whoso enjoy, can want nothing. And this argument the Lord useth to encourage Abraham to serve him; Fear not, Abraham, I am thy shield, and thine exceeding great reward. And again, I am the almighty, or all-sufficient God, walk before me, and be thou upright. And therefore let us say with one of the Ancients; God alone sufficeth me, although who so will take all things else besides him; for he is too covetous whom God cannot satisfy. Eighthly, if we be diligent in God's service, though we have not so much as others, yet that little we have (as before I shown) is much better then their great riches and revenues who neglect it. According to that of the Wise man, Better is a little with righteousness, then great revenues without right. Better is the poor that walketh in his uprightness, then he that is perverse in his ways, though he be rich. And, Better is a little with the fear of the Lord, then great treasures and trouble therewith. For as the Psalmist saith, The Lord knoweth the days of the upright, and their inheritance shall be for ever; they shall not be ashamed in the evil time; and in the days of famine they shall be satisfied, &c. Again, that little which the righteous have, that fear and serve God, is better then the abundance of the wicked, who serve the world and their own lusts, because that godliness which is joined with it, is the greatest gain, and in the lowest estate bringeth contentation, which is a Jewel of such value, that it is above the purchase of all earthly riches, and cannot be bought with the price of a monarchy. According to that of the Wise man; The righteous eateth to the satisfying of his soul, though his commons be never so short; but the belly of the wicked shall want, even when he sitteth at his full furnished table. For when his appetite is satisfied, he is not satisfied, because he wanteth an appetite.
§. Sect. 5 That the objection of poverty is but a frivolous and false excuse.
Finally, let all those know, who object their poverty, and their continual labors to supply their wants, as an excuse for their neglect of God's service in the duties of a godly life, that it is but a false and frivolous pretence, whereby they palliat and color their irreligious profaneness. For they who will not serve God when they are poor, would much less do it if they were rich. They that will sue and seek unto God for help and succor, when they are destitute of necessaries, would much more neglect him, if their storehouses were full, and their tables furnished with all plenty. They that will not call upon the Lord when they are in trouble, nor pour forth a prayer unto him when his chastisement is upon him, would much more forget him and neglect this duty in their prosperity and security from danger. And who seeth not by continual experience, that many who have seemed diligent and devout in the duties of God's service, in their poor and mean estate, have afterwards been loose and lazy, cold and negligent, when the world hath smiled upon them, and their wealth and riches have been increased and multiplied? Neither in truth is poverty, and pains to supply our wants, any hindrance to the daily and necessary duties of God's service, seeing if we order our time aright, and wisely dispose of our business, both of them may well stand together. For the Lord requireth not at our hands, that we should spend the greatest part of our time in religious exercises, and neglect the duties of our callings, but only that we allot some small time to holy duties, and perform our honest labors in the rest, therein yielding obedience by performing these works, because he hath required them. And so far is he off from exacting of us monkish idleness, and vacancy from all labor, under pretence that we may wholly devote our selves to religious exercises, that he expressly forbiddeth it, and strictly requireth painful diligence in the duties of our callings; and contrariwise condemneth sloth and negligence, adiudging those who will not labor, as unworthy to eat, and censuring them to be worse then Infidels, who by their diligence and care provide not for their family. But yet all this inferreth no necessity of neglecting religious duties, seeing there is no man so wholly taken up with his labors, that may not find some spare time for the duties of God's service, seeing less is required hereunto, then he who is most diligent spendeth in superfluous sleep, idel conferences, and upon other needless and useless occasions; as we shall more fully show in answering the next objection.
CAP. XVIII.
Their objection answered, who pretend that their multitude of worldly employments will allow them no leisure for religious duties.
§. Sect. 1 That earthly blessings are no hindrances unto godliness, but the immoderate love of them.
WHen the mind and heart are indisposed to God's service, and averse to religious exercises, the flesh will never want excuses to put them off, and withdraw us from them; neither is there any estate and condition, which will not minister distractions and discouragements. For if we be poor, it will suggest, that all our time is little enough, though it be wholly spent in our labors, that thereby we may earn and furnish our selves with things necessary for our maintenance: if we have sufficiency and plenty of all temporal blessings, they will steal our hearts from God, and so wholly fixe them upon earthly things, that they will find little or no leisure for spiritual exercises. And now they have so many things to look unto, the care of so many businesses lying upon them, so many and weighty employments, for the well managing of their worldly estates, if they will not suffer all to go to loss, and the blessings of God to perish through their negligence, that they cannot, like others who have little to do, spend much of their time in religious exercises; as prayer, reading and hearing the Word, meditation and such like. Neither do they think it necessary that they should so do, seeing God will excuse, if not approve and commend them, if they follow diligently the duties of their callings. And this carnal disposition in worldly men, our Savior taxeth in the Parable of those unworthy guests, who being invited unto the Marriage of the Kings Son, pretend diverse excuses, all which are borrowed from their worldly employments. One had bought a piece of ground, and must needs go and see it; another had bought a yoke of Oxen, and must needs go to prove them; another had married a wife, and could not come. Yea even Martha her self, though otherwise a virtuous and religious woman, being encumbered with worldly employments, thought her neglect of hearing Christ, excused, and her sister Mary, worthy blame, because she did not join with her. For the answering of which objection, let us first know, that God's temporal blessings, which he hath bestowed upon us, are not in themselves any causes to hinder us from the duties of God's service, but our immoderate love of them, which makes us forget and neglect the Author of our good, and to mind and affect the gifts, more then the giver. For otherwise, the greatness of our means and possessions would not, through multitude of employments, be distractions to hinder us from serving God, but rather effectual motives to persuade us unto it, which also being rightly and wisely managed, would afford us better leisure for religious duties, seeing we are well provided for, though we take but moderate care, and but ordinary pains in the works of our callings. It is not our necessary business and employments, which so wholly take us up, that we have no time to spare for God's service; but such cumbersome employments which the inordinate and immoderate love of the world and earthly things imposeth upon us, that by excessive care and labor, our state being managed to the greatest advantage, we may become suddenly rich. It is not the comforts of this life which hinder us in the spiritual race, but the sin and worldly concupiscence that doth so easily beset us, which maketh them so weighty and cumbersome unto us. And therefore we must mortify our carnal love of earthly things, if we would not have them to be hindrances in spiritual exercises. For if we do not immoderately affect them, we shall take little pleasure, so to cumber and ouertoyle our selves in our worldly employments about them, that we can find no time for religious duties. Let us not inordinately love the world, and worldly things, if we would have the love of the Father to abide in us; nor devote our selves to the service of the earthly Mammon, if we would have any time to spare for God's service. Let us cease from our carnal wisdom, and not labor to be rich, seeing riches make themselves wings, and fly away, like an Eagle towards heaven. Let not this heavy Judgment of God be drawn upon us by our worldly love, that we should take pleasure to labor in the very fire, and weary our selves for very vanity. Let us remember, that a fearful woe is denounced against him, that toyleth himself to increase that which is not his, and ladeth himself with thick clay; so as he cannot go on cheerfully in the ways of godliness. And that, if to multiply and heap up this worldly pelf, we neglect the duties of God's service, he will cross and curse our endeavors; and then we shall sow much, and bring in little; eat, but not have enough; drink, and not be satisfied; clothe our selves, and not be warm; and put all the wages which we earn, into a bag with holes. For if God blow upon it, when we look for much, it will come to little; or if he do not, he will bring upon us a more heavy Judgment, by suffering us to enjoy our riches, which we immoderately love, that we may fall into temptations and snares, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves thorough with many sorrows. And this is that sore evil which Solomon observed under the Sun, namely, Riches kept for the owners thereof to their hurt. Let us remember, that when we have by all our toil heaped up riches, they shall (as the Wise man speaketh) perish by evil travel; and he that hath most wearied himself by getting wealth; As he came forth of his mothers womb naked, so he shall return as he came, and shall take nothing of his labor, which he may carry away in his hand.
§. Sect. 2 That we must not undertake all employments which the world and flesh will press upon us.
Finally, let us know, that if we will undertake all such employments as the world and the flesh will impose upon us, they will play the cruel Pharaohs, and oppress our souls with a much more cruel servitude then that of Egypt. For if we do but make mention of surceasing our labors for a while, that we may have some time to perform that service unto God which he requireth, imputing this unto us as some idle and lazy humor, they will redouble our already too toilsome task, and press such devout purposes out of us with their heavy burdens, and rather then we should want employment, to keep us from serving God, they will cause us to tire our selves, night and day, in gathering straw, that is, about idle vanities which will not profit, to be afterwards spent to as little purpose, namely, that upon the foundation of riches thus scraped together, we may erect Pyramids and Towers threatening the skies, and mansion houses and stately buildings, to continue our names unto posterity. Yea in truth, there is not in the whole world such a terrible bondage to the body under the most tyrannous Lord's, as this is to the soul, which the flesh and the world impose upon it. For in them it is lawful for the slave at some time to find leisure for rest and sleep, for eating and drinking, that being refreshed, he may again return to his task; whereas these more cruel tyrants wear out those souls which are imbondaged by them with toilsome labors, and yet will allow them no time for their spiritual repast, nor to refresh themselves and repair their strength, by resting from their labors upon the Lord's Sabbaths, or by feeding upon the Manna of the Word, in hearing, reading, and meditation, and by sequestering themselves from earthly business, that they may by prayer and invocation, solace themselves in that sweet communion which they have with God in this holy exercise. But if we would have our souls to thrive in spiritual grace and strength, we must shake off the yoke of this tyranny, and never be so wholly intent to advance our worldly estate, as to neglect the taking of our souls repast in religious exercises, according to the counsel of Jerome to a virtuous Matrone: So (saith he) take care of thine house, as that thou do always allow some leisure and liberty to thy soul. Neither do I say this, that I would withdraw thee wholly from thy charge; yea rather, I do it to this end, that in this vacation from worldly business, thou mayest learn and meditate, how thou oughtest to behave thyself towards thy family and charge, when thou returnest unto them. For howsoever we must take care and pains about things concerning this life, in due time and place, yet so, as we do according to our Saviors counsel, give the priority and precedency, both in our judgments, affections, and practice, unto spiritual and heavenly things, as being of far greater weight and worth, seeking first the Kingdom of God, and his righteousness, and then temporal and earthly things in a second and inferior place.
§. Sect. 3 That no business is of like moment, as by serving God to save our souls.
Neither is there any worldly business of like moment and importance, as by serving God, to seek and assure the salvation of our souls. For this, as our Savior teacheth us, is that one thing necessary, in comparison whereof, all other things must be neglected, though they were of as high a nature as Martha's employment, to give entertainment unto Christ himself. Of which, if we were well persuaded, and did esteem spiritual and heavenly things, according to their true worth, we, who can in our greatest employments find some spare time to spend about earthly trifles of small value, would not only be streighted and scanted of it for religious exercises. Let no man (saith one) think it a lawful excuse to allege his businesses of state, nor complain of his employments in the wars; seeing with every faithful man the Christian warfare ought first to be undertaken. And this was David's judgment, who esteemed the Law of the Lord better unto him, then thousands of gold and silver. The which was seconded by his affection; for as he professeth, he loved God's Commandments above gold, yea above fine gold. So Solomon, or rather the eternal Wisdom of God by him, teacheth us to esteem our spiritual trading for the good of our souls, above the merchandize of silver, and the gain of godliness above fine gold; seeing it is more precious then rubies, and all things that we can desire, are not to be compared unto it. So the Lord by Jeremiah, reckoneth all worldly things in comparison of this, as chaff to wheat. And the Apostle esteemeth those things that were greatest gain unto him, no better then dung, yea, then loss, for the excellency of the knowledge of Jesus Christ. And therefore let us not labor so much for the meat that perisheth, as to neglect for it the meat which endureth to eternal life; as our Savior exhorteth us; for what will it profit us to gain the whole world, and to lose our own souls? To get earthly treasures and riches, which the rust will fret and the moth eat; and to lose those heavenly and everlasting treasures, which are not subject to any casualties? To compass by our care and labor Dives his dainty fare and costly clothing; and by neglecting the service of God and the means of our salvation, to be cast with him into hell, where is weeping and gnashing of teeth? For there (as one saith) they shall wail and lament, who have so infolded themselves with the cares of this life present, as that they could find no leisure to think of the life to come; whom the coming of the Lord shall take at unawares, oppressed with the sleep of ignorance and carnal security.
§. Sect. 4 That they who neglect the duties of God's service, cannot expect good success to their labors.
Secondly, let all such know, that neglect the duties of God's service, under the pretence of their great and weighty employments, that they cannot in so doing reasonably expect any good success of their toilsome labors, or that they will answer their hopes, in the getting and preserving of that wealth, which they so much love and long after; for it is not their most careful and painful endeavors, but God's blessing only that maketh rich; It is he alone that giveth them power to get wealth. And how can they expect this blessing from God upon their labors, when as they can find no leisure to crave it at his hands? how can they think that he will, notwithstanding all their pains, prosper their worldly estates, unless it be for a further and more fearful Judgment, when as they have no care to serve and please him? Yea, why may they not justly fear that he will blow upon their wealth, and cause it to vanish like smoke, and even to melt like butter in the Sun; or cause that riches, which is thus wickedly gotten, by neglecting all duties of God's service, to be as wickedly spent by their heirs and successors, serving unto them as inducements and helps to further them in all riotous and luxurious courses, to their ruin and destruction, as the getting of them hath been the cause and occasion of many fearful sins, and of the utter neglect of all religious duties, that so both they and their heirs, though they run contrary ways, may yet meet together in hell and condemnation. Let them also know, that if before they go about the works of their callings, they would renew their Covenant with God, by renewing their faith and repentance; and so being reconciled, undertake their employments with peaceable minds and good consciences; if they would first call upon the Lord for his blessing upon their labors, and resign themselves and all their affairs to the gracious guidance of his good providence; If they would propound his glory, as the main end of all their labor, and as they live the life of faith, so also they would labor in the strength thereof; resting upon God's gracious promises, and waiting for a blessing upon all their affairs; if they would sanctify their works by the Word and Prayer, without which, even those things which are in their own nature pure and honest, become impure and profane to the irreligious and unbelievers, and desire the assistance of his holy Spirit for the directing of all their labors to a right end; Finally, if they would by all these religious exercises sharpen their tools before they go to work, they should not hereby find their labors put back and hindered, but profitably advanced, and better achieved, then if they undertake them being blunt and dull; seeing by the sharpness of the instruments, they shall soon redeem the time which is spent in whetting them. Neither would this hinder our Christian thrift, nor our godly and lawful gains, but much further and increase them; and repair all we lose, by that time which we spend in God's service with much advantage, through his powerful blessing upon our labors, from which Fountain alone, all lawful prosperity springeth and floweth. Whereas contrariwise, if neglecting these religious duties of God's service, we rest upon our own pains and providence, and as the Prophet speaketh, sacrifice unto our own nets, either God will curse and cross our labors, and frustrate all our hopes, or if we thrive by them in our worldly estates, all that we get by this means, shall be but like Naboth's Vineyard to Ahab, which rooted out both him and all his posterity; like the Israelites Quayles, which came out of their nostrils; like Judas his sop, with which the devil entered; or like cold water, given to gratify those who are sick of a burning fever; seeing it but inflameth the heat of their carnal concupiscence, and prepareth matter for their everlasting burning in the unquenchable flames of hell fire.
§. Sect. 5 That the duties of our particular callings, must give place to the general calling of Christianity.
Thirdly, let them know, that the duties of our particular callings, must give place to the general calling of Christianity, when as both of them (as they ordinarily may) will not stand together. For by these duties we draw near unto God, and have communion with him, and no calling must call us from God, or withdraw us from this blessed fellowship. They are the spiritual repast of our souls, by which they get spiritual strength, and live the life of faith; and therefore if we so highly prize the health and life of our bodies, that we think no business so important, that should make us neglect the means of preserving them, as eating, drinking, resting, sleeping, and such like; why should we imagine any to be so weighty and necessary, as that for the following of it, we should neglect the health and welfare of our precious souls? Let us consider, that our callings were made for us, and not we for our callings; for our good and benefit, and not for our hurt and ruin; for the glorifying of God, and furthering of our salvation, and not for his dishonor, by neglecting his service, and like snares to entangle us, that we cannot proceed in such holy duties, as will make our calling and election sure. When two things come together, which differ in their degrees of excellency and necessity, we can easily resolve, in earthly things to give priority and precedency unto that, which exceedeth the other in worth and use. O would we could be thus wise in this case; and seeing spiritual and heavenly things, and employments about them, which tend to the everlasting salvation of our souls, do as much exceed our earthly affairs, as heaven, earth, and those things which are permanent and everlasting, such as are momentary and of short continuance; I would we could be so wise for our own good, as to give those duties which excel, the first place and preeminence. God hath so graciously respected our infirmity and weakness, that whereas he might have challenged the greatest part of our time for his immediate service, as being above all other employments most honorable and profitable, he is content that we should consecrate unto him one day of seven, and one or two hours of every day, out of four and twenty, or some small part of the Morning and Euening, leaving unto us all the rest for our businesses and employments, which respect the good of our bodies and estates. And being left so rich, will we yet steal? will we encroach upon God's right, who hath dealt so bountifully with us, and leave him nothing, that deserveth all? Do we think it absurd to neglect the duties of our particular callings all the week, under pretence of spending our whole time in regious exercises, as hearing the Word, Prayer, Meditation; and yet imagine it to be an excuse which will pass for currant, if neglecting all duties of Christianity, which are much more excellent and necessary, we can say for our selves, that we are so wholly taken up with worldly employments, that we can spare no time at all for holy duties? Yea, do we think it unequal, that the duties of piety and Religion should encroach a little upon that long time which is allotted to the duties of our callings; and shall these spoil the other of their right, seeing they have ordinarily such scant allowance, though they be in their nature much more excellent, and to us more profitable and necessary? O let not the world and our own carnal love of earthly vanities so much besot us; but let us as willingly and cheerfully allow that short time required to religious duties, which advance our spiritual estate, enrich us with saving graces, preserve our souls in good plight and liking, further our salvation, and assure us of heavenly and everlasting happiness; as we do a far longer time to worldly employments about our corruptible bodies, and fickle estates, and the compassing of such earthly things, as in comparison are vain and of no worth, and in respect of their durableness and continuance, momentary and mutable. And if at any time we be brought into such straights of time, that the one of necessity must give place to the other, let those exercises which are of the more noble nature, have the precedency; and being much more excellent in worth, and yet bounded with much narrower limits of time, let the better be preferred before the worse, and that which is only poorer in time, borrow from that which out of its plenty hath more to lend. Wherein we have the poor shepherds for our examples and precedents, who neglected their sheep, to seek and find out their Savior; In Mary, who spared time from her worldly, though weighty employments, that she might nourish her soul with the bread of life; and in our Savior Christ himself, who being scanted of time, for the public duties of his calling in preaching the Word and working miracles; yet rather chose to borrow time from his rest and sleep, then he would neglect the Religious duty of private prayer.
§. Sect. 6 That we have time sufficient for Religious and civil duties, if it be wisely husbanded.
Fourthly, let us consider, that we are not ordinarily thrust into such straights, but that if we will, we may easily find some convenient time for both sorts of duties; those which are religious belonging to God's service, and those which are civil, about our ordinary callings. Neither is there any vocation so laborious, which if it be wisely followed, will not afford some fit time for holy exercises. For tell me, thou who complaynest of thy little leisure, and thy short time for thy great employments, if thou be so niggardly thrifty in expending it, that thou hast none to spare from the works of thy calling to any other use or purpose; Doest thou not borrow from them, so much as would serve religious duties, not one hour in the four and twenty, to be divided between thy morning and evening devotions? Doest not thou, who complaynest of this waste, in that time which is bestowed upon Christ and the duties of God's service, spend much more upon thine own lusts and sinful pleasures, either in superfluous sleep, or complemental inuitations or visitations, or in vain disports and unprofitable pastimes, or in fruitless, if not carnal & corrupt communication and idle chat, or sitting longer at thy meals then either health or profit, necessity or civility doth require? And is thine hap so hard, that thou art at liberty for all other purposes, and art only pinched in the straits of time, when thou shouldest spare a little for God's service, and the eternal well-fare of thy precious soul? Surely if this be thy case, thy state is miserable; for he that wanteth time for God's service, will also want it for his own salvation. He that can find no time for the Lord's work, shall never have time to receive his wages. He that can find no leisure to enrich his soul with spiritual grace, shall thereby also lose the opportunity of attaining unto heavenly glory. Do not then for shame abuse thyself any longer with so vain an excuse, as though thou couldest find in thine heart to be godly and religious, if thou couldest find any time for religious exercises. For either thou must confess, that thou spendest no time worse, or acknowledge thy folly in not preferring the better: either that the duties of God's service, which concern his glory, & thine own salvation, are less excellent and necessary then any of thine ordinary employments, or else that thou art as unwise as profane, in spending so thy whole time in those, as that the other for want of time should be quite excluded. But rather learn wisely to devide thyself and leisure between them, allotting constantly to either their due portion, and thou shalt find convenient time both for religious and civil exercises; & when thy spiritual man, like Mary, hath chosen the better part, let not the flesh by its murmuring pull thee from it. And if the duties of our callings importune us for a greater allowance of time, that we may dispatch them, let us not encroach upon God's right, and rob our souls of that leisure and liberty which is required to spiritual exercises, but let us rather borrow it from our flesh, which may better spare it; as either from our superfluous sleep, or vain pastimes, or fruitless discourses, or some other thing as worthless and unprofitable. And if we have not yet time enough for our multitude of employments, our best course is to imitate wise Pilots and Mariners, who will lighten their ship of some part of her lading, that they may save the rest and best part of their goods from danger of sinking. And like wise trauaylers, when we find our selves ready to faint under our burden, let us cast away the refuse which may best be spared, that we may bring our chief treasures and choicest jewels to our journeys end. For if our Savior Christ would have us to forsake father and mother, wife and children, yea even our own lives, rather then they should hinder us from being his Disciples; If he would have us to pluck out our eyes, and cut off our right hands, if they offend us, and hinder our journey to heavenly happiness, because it is better that some of our members should perish, then that the whole body should be cast into hell: then how much rather should we cast off some of our worldly businesses, when they so encumber and turmoyle us, that they allow us no leisure for spiritual exercises, nor to perform those religious duties, which being neglected, deprive us of all assurance of eternal salvation?
§. Sect. 7 That none are exempted by God from the duties of his service, under pretence of any other business.
Finally, let those who excuse their neglect of God's service, by pretending their multitude of important businesses, which allow them no leisure for Religious exercises, know and remember, that the Lord exempteth none, no, not Kings themselves, from performing of them, whose employments notwithstanding exceed those of other men, both in weight and number, as having not only the charge and burden of their own families, but of the whole Church and Common-wealth lying upon them. For even they are commanded to have with them continually the Book of God's Law, and to read and meditate therein all the days of their life, that they may learn to fear the Lord their God, and to keep all the Words of his Law and his Statutes, to do them. Let them also consider the care of God's servants in all ages, to yield unto him this service and obedience. So that though their businesses and employments have been never so manifold and weighty, yet when they have been most encumbered, they ever found time sufficient for the Religious duties of God's service. Who ever had more, and more weighty employments then Joshua, both in war and peace; as having not only a Kingdom to conquer, and many mighty and warlike enemies to subdue, which was afterward to be divided amongst all the tribes, but also a stiffnecked people under his government, unto whom, upon all weighty occasions he was to administer justice? And yet, as the Lord charged him, that the Book of the Law should not depart out of his mouth, but that he should meditate therein day and night, that he might observe to do according to all that was written therein; so did he answerably yield his obedience, professing before all the people, that though they should all neglect these duties, yet he and his household would serve the Lord. Who could spare less time then holy David from his important employments, both in war and peace? And yet all this could not hinder him from Religious exercises, but upon all occasions he meditated in God's Law both day and night; and thrice in the day at least, did in a set and solemn manner call upon him; besides his often prayers and praises upon special occasions. Who could have less leisure then Daniel, that having the care of managing the chief affairs of a mighty Monarchy imposed upon him, had all his actions so curiously scanned by his many, mighty, and malicious enemies, that small negligences would have been aggravated against him as great faults? And yet notwithstanding all these businesses of State, and those that concerned his own particular, he could thrice a day sequester himself from them all, and in a solemn manner devote himself to the Religious duties of God's service. Yea, was there ever any man so seriously employed, in such important affairs of his public calling, as our Savior Christ, so as he could scarce spare any time from his preaching, working miracles, and such divine exercises, for the relieving of his body, and satisfying of his hunger? And yet rather then he would want time for his private prayers and devotions, he borrowed some from his sleep. And therefore, unless we would not be numbered among the faithful, let us follow their examples; if we would be esteemed Christ's Disciples, let us imitate his practice, and not think our selves excused in the neglect of Religious duties by our worldly businesses, which are incomparably less in number, and lighter in value and true worth, then those wherein many of God's Saints and servants have been daily employed, from which notwithstanding they borrowed time sufficient for spiritual exercises. The which admonition, as it generally concerneth all Christians of every calling; so especially Students and Professors of Divinity, who are more apt then others, to excuse their neglect of Christian practice in pious & Religious duties, because they are so wholly taken up with their studies and speculations, that they have little or no leisure for the other: The which they think not only justifiable, but also commendable, because their minds are continually exercised in the theory and speculation of religious objects, and in divine studies and contemplations. But such are to know, that nothing more hindereth the Religious practice of Christianity, then when we spend our time, and suffer our selves to be wholly taken up with ieiune speculations, & such studies as are only mental: Because being exercises and labors of the mind and soul, they toil and tire it, and so spend all the virtue and vigor of the powers and faculties belonging unto it, and waste and exhaust the spirits, that no strength remaineth for practique duties, nor any ability to perform any exercises of Religion and devotion. Yea, above all other employments, they most alienate the mind, and withdraw the heart and affection wholly from them. For whereas those who are exercised about bodily labors, as riding, trauayling, working in their arts and trades, plowing and such like, may often have leisure, without any great distraction, to lift up their hearts unto God in short Prayers & Meditations, in praising God, and singing Psalms, not for custom, but for conscience sake, not to make themselves merry and pass the time with less tediousness, but out of a pure desire to glorify God; or to entertain one another with Religious discourses and holy conferences; those whose minds are taken up with literal studies and speculations, can no more intend the spiritual exercises of Christian devotion, then they can at the same time sup and blow, because the powers of the mind being finite, cannot intend many things at once. The which (as I think) is a chief cause, why the acutest Schoolmen and greatest & most learned Doctors in high mysteries and curious speculations, are oftentimes most cold in devotion, and most negligent in the practice of holy duties, although they are able to teach them unto others.
CAP. XIX.
Their objection answered, who excuse their neglect of Religious duties, under pretence that the times and places wherein they live, are full of corruption.
§. Sect. 1 That the corruption of the times is a strong temptation to withdraw us from godliness.
MAny other are the objections, which the flesh maketh to hinder us from the profession of piety, and the practice of it in the duties of a godly life. And first, it is ready to object, that the times and places in which we live, and the persons with whom we daily converse, are so corrupt and sinful, that it is almost impossible we should live so strictly, as it were otherwise to be wished, and not be tainted and infected with the common corruptions. For the occasions of sinning are so ordinary and manifold, the provocations pressed upon us by wicked worldlings so strong and forcible, the evil examples which are daily before our eyes, so hurtful and pernicious, as powerfully drawing us to imitation; the neglect and contempt of sincerity and piety, and the practice of it in the duties of a godly life, so usual and almost universal, that he who resolveth to take a different and contrary course, then that which is embraced and applauded by the multitude, must seem to go alone, & to tire and spend his strength in vain, by swimming against the stream, and rowing (as it were) against the wind and tide: Yea, by living innocently, and observing justice and righteousness in all his dealings, what shall he gain hereby, but expose himself to become a prey, as the Prophet speaketh? Besides, with what great discouragements shall the godly meet in such times and places? How are they wondered at and pursued like Owls by little birds? How shall they be crossed in all their preferments, though they deserve never so well, because they do not follow the current of the times; and make conscience of taking those corrupt courses, and using those unlawful means whereby others rise? How shall they be maligned and reproached, opposed and persecuted, if they refuse to run on with others into the same excess of riot? To which I answer, that it cannot be denied, but that these are strong temptations, and great discouragements which hinder many from the profession of Religion, and the practice of it in Christian duties. The which our Savior himself implieth, where he saith, that because in the latter times iniquity shall abound, the love of many shall wax cold; And the Apostle likewise, where he calleth the last days perilous times in regard of those manifold & enormious sins which should then reign. For as it is a difficult thing in a general plague, when men draw in daily the infected air, to continue sound and healthy; so is it no less hard in the common corruption of life and manners, to continue in our integrity and holiness of conversation. But yet howsoever hypocrites and time-seruers stumble and fall at this stone of offense, for want of Christian resolution, and because they love the things of this present life, better then spiritual grace or heavenly glory, yet the faithful must not be daunted and dismayed with these discouragements, seeing our Savior hath fore-warned them to expect no other, and so forearmed them against they come. Yea, he hath provided cordials of comfort against these cold qualms of earthly calamities, and as he hath foretold the worlds rage and malice against us, so he hath put courage into us, by assuring us that he hath overcome the World. As he hath taught us that the way is narrow, & the gate straight that leadeth to happiness, and that by many tribulations we must enter into the Kingdom of heaven: so he hath done it not to this end, that we should strain courtesy, and pretend excuses of difficulty, but to arm our resolution, and to make us strive to go in this way, and to enter into this gate, because if we cannot deny the world and our selves also, we cannot be his Disciples, nor ever reign with him, unless we are also willing to suffer with him. Again, the Lord hath given us express charge, that we should not regard a multitude to follow them in evil; that we should save our selves from this untoward generation; that when we see the unfruitful works of darkness, we should not thereby take occasion to have fellowship with them, but rather reprove them, that when our ways are laid full of the snares of sin, we look the better to our footing, and walk so much the more circumspectly, not using the euilnesse of the days, as an inducement unto sin, but rather of redeeming the time, by doubling our diligence in all Christian duties. And as those who live in infectious places, do not (if they be wise) grow careless and desperate, but use rather their best preservatives to keep out the pestilent air, and the best diet they can to keep them in health: so must we use the like care for our souls in the like case. Which if we neglect to do, we shall evidently declare, that what show soever we make to the contrary, the times and we are well agreed, and that there is not much less corruption within us, then we see without us, so that unless God should change our hearts, we would not by the change of the place and company be much changed.
§. Sect. 2 That though it be hard to flesh & blood to live religiously in corrupt times, yet it is possible, yea easy to the regenerate.
It is indeed, in respect of flesh and blood, an hard thing, and almost impossible, to live as Lambes among Wolves, and to retain the sweetness of innocence, when like that River which histories speak of, we run thorough a salt sea of worldly wickedness: but what is impossible to nature, is possible to grace, and much more to the God of all grace and goodness, who hath promised to assist and to establish us in every good work, when once we are thoroughly resolved to undertake it. And this appeareth in the examples of the faithful in all ages, who though they have necessarily lived amongst the wicked, and thereby have been endangered to all the former temptations and incumbrances, that have not been drawn hereby to follow the times, and to imitate the examples of wicked men, but have continued constant in their holy profession, and religious practice of all the duties of piety and righteousness. Thus Enoch walked with God, and Noah continued in his uprightness, though almost all the world followed their own sinful lusts, and lived in all wickedness and sensuality. So Lot in Sodom, Abraham, Isaac and Jacob amongst the Canaanites, Joseph, David, Nehemiah, Obadiah, Mordecai, Hester and Daniel, retained their sincerity and integrity, though they lived in the wicked and profane courts of Pharaoh, Saul, Artaxerxes, Ahab, Ahasuerus and Nebuchadnezzar. And the Apostle sendeth salvations from the Saints that lived in Nero his household, though like the master it abounded with all manner of outrageous wickedness. And the reason is, because those who are regenerate, have a new nature begun in them, which being spiritual & heavenly, cannot suffer, or receive alteration from things which are of an inferior nature, no more then spiritual substances can suffer of corporal, or heavenly bodies, of those that are elementary. And though the flesh and part unregenerate lieth open to the temptations of the devil and the world, & may easily be allured to any sin, yet so far forth as we are renewed, we resist them and cannot sin, because it is contrary to this spiritual nature, and the Spirit of God dwelling in us, which is the Author of it, according to that of the Apostle John; Whosoever is borne of God, doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is borne of God. And therefore as the fish retaineth his freshness in the salt waters, and the hot baths their warmth, though they be enclosed with the cold earth: so the faithful, so far forth as they are regenerate and renewed, retain their piety and godliness of conversation, even when they be encompassed on all sides with wicked worldlings, although their society and examples are exceeding dangerous provocations unto all sin and wickedness, in respect of their flesh and unregenerate part; the one being like fire, the other like gunpowder, or some combustible matter; especially when such familiarity and society is not necessary, but of free choice, seeing it is just with God, that those who love temptation should fall into it. Otherwise, the faithful may retain their sincerity and piety in the midst of a froward generation; yea if necessity, and not their voluntary election thrust them into such times and places, they may not only go on in their Christian course, but even in the most evil days redeem the time, by redoubling their diligence in all pious duties of God's service, as the Apostle implieth. And this we see in the example of the holy Martyrs in the times of persecution, who have redoubled their zeal and devotion in God's service, when none almost did bear them company, but all the world opposed against them, and did hold in their view a quite contrary course. Thus Elias his zeal was not cooled and quenched by the idolatry and profaneness of those times, but much intended and increased. And David, when he saw the evil examples of transgressors, was not drawn hereby to imitate them, but was the more consumed with his zeal, because they had forgotten God's Law. Thus Paul's fervency of devotion was more inflamed, when he saw the superstition of the Athenians. And thus was our Savior Christ consumed with zeal of his Fathers glory, when as he saw his Temple profaned, and true Religion neglected and contemned.
§. Sect. 4 A note of difference between true zeal and devotion, and that which is false and hypocritical.
So that here we may have an undoubted and infallible sign, whereby we may know whether our zeal and devotion be true and sincere, or false and hypocritical; for if they be upright and in truth, they will not be lost in evil places and times; if they be substantial, and (as it were a new nature) and not mere shows and shadows, they will still retain it, and being of superior virtue, will strive against and overcome these corruptions of the times, which are contrary to them. Whereas if they yield unto them, and become profane with the irreligious, neglecting all Christian duties, because they live with those who do neglect them; it is hereby manifest, that there was never any true change in their nature, but only some accidental alteration for worldly respects. Though cold water be made never so hot, yet the heat of it will soon be abated, when it is taken off the fire, and compassed about with the cold air, and becometh more cold then it was at the first. And though the Iron being heat in the Forge, is much more hot and scorching then the fire in other combustible matter, yet being put into the water, or cast upon the ground in the cold air, it becometh more cold then either of them; because in this alteration there is no change of nature, but only of the quality by outward accident. But contrariwise, the fire which is naturally hot, and the Bath which is naturally warm, are not cooled by the cold winter air which doth incompasse them. Yea by this antiparistasis and inclosure, their natural quality being kept in and better compacted, is intended and increased, so that the fire which but moderately heateth in mild weather, scorcheth in cold frosts: and the Bath, which is but temperately warm in summer, even smoketh and scaldeth with heat in the cold winter, because this heat is natural, and no aduentitious quality. And so the religion and devotion of hypocrites, being no kindly heat proceeding from a renewed nature, is quickly cooled in the company of the worldly and profane, and returneth to more then natural coldness; whereas the fervor of true Christian devotion is not abated, but rather increased, when they live in corrupt times and sinful places, because proceeding from a new nature, the inherent virtue and vigor of it, uniting it self together to withstand all contrary opposition, is better compacted and becometh more strong and prevalent. So that those evil examples which corrupt others, do but the better arm their resolution to withstand them, and make them strive with more earnestness and devotion, to fly such sins as they see committed, and to put in practice the contrary duties. And as the Ostrich turneth Iron it self, which would kill other creatures, into wholesome nourishment; and as some beasts and birds do convert Spiders, and other poisons into cordials and and restoratives, which are deadly and pernicious unto other living things of a different nature: so God's children, which are renewed and regenerate by his holy Spirit, are not only nourished and strengthened with their ordinary food; as hearing the Word, prayer, holy conferences and good company; but through God's Spirit assisting them, are able to turn even Iron ages into good nourishment, and the poison of evil examples into cordials and preservatives, to strengthen them the more against common corruptions and reigning sins. And therefore to excuse our neglect of Christian duties belonging to a godly life, because we live in evil places and times, what is it, but to proclaim that we are like unto them, and are not yet regenerate by God's Spirit, nor changed in our natures, but still remain in the state of corruption, and consequently liable to death and condemnation?
CAP. XX.
Divers other objections made by the flesh against a godly life, propounded and answered.
§. Sect. 1 That it is not enough to live harmlesly, unless we perform religious duties.
ANother objection which the flesh maketh against the strict performances of Christian duties, is, that it is unnecessary, seeing if we be harmless, and not guilty of heinous sins; as idolatry, blasphemy, murder, adultery, drunkenness, theft, and such like, but live honestly amongst our neighbors, doing no man any hurt, and in good fame and name in the world, the Lord will accept of us, and bear with our infirmities, though we be not so precise as many others, in performing the duties of a godly life, as they have been before described. To which I answer, that the Lord will never accept of us as his servants and children, if we do not at least desire, resolve and endeavor to yield unto him entire obedience to his whole Law, as well by doing the duties which he hath commanded, as in leaving undone the vices which he hath forbidden; and that this obedience chiefly consisteth rather in performance of that which is good, then in abstinence from that which is evil; & that if to be harmless and innocent, were all that is required to Christianity, then were we best Christians when we sit idly still, rather then when we are in action, yea though we should sleep out our whole lives, because then we are furthest off from doing any hurt. But let us consider that God requireth service at our hands, and he is counted but a sorry servant, who receiving meat, drink, and wages, doth content himself if he do his Master no harm, though he never endeavor to do him any good. That the axe is set to the root of the tree, to cut it down, that it may be cast into the fire, if it bringeth not forth good fruit, though it should bear none that is evil; and the barren tree must be hewn down and cast out of the Lord's Vineyard, because it doth but cumber the ground. That we must be, not only trees of innocence, but trees of righteousness, if we be of God's planting, which are distinguished from evil trees destinated to the fire, not by bearing nothing, but by bringing forth good fruit. Let us remember, that the Fig tree was cursed by our Savior, not because it had upon it figs, like those in one of Jeremiah's baskets, which were so very naughty, that they could not be eaten they were so bad; but because it had none at all, when Christ purposely came to find some upon it. That the unprofitable servant is by his Lord reputed an evil servant, and adjudged to punishment, for not increasing his Masters Talent, though he had not mis-spent it in riotous living. And that the sentence of condemnation shall pass against those, who neglect to do the works of mercy to Christ's poor members, though they never oppressed or wronged them. Finally, let us know that they deceive themselves, who dream of a mean between not doing good, and doing evil; for if we be not on God's side, we are against him; if we gather not with Christ, we scatter abroad: neither can we sooner cease to do evil, but presently we begin to do that which is good.
§. Sect. 2 That it is not sufficient to serve God in some things, and at sometimes.
Again, it is ready to object, that if it be not sufficient to abstain from evil, and from gross and heinous sins, but that we must also perform the contrary duties, yet at least it is not necessary that we should be tied so strictly unto all duties of holiness and righteousness which God requireth; or if to all, yet not at all times, but that it is enough, if we perform some good duties, either towards God, or our neighbors, though we neglect others, and that we be at sometimes zealous and devout, though at other times we take our liberty, and ease our selves of this hard task, by taking our pleasures, seeing as long as we live in this world we cannot be Saints, but must live like other men, as being alike frail and full of infirmities. To which I answer, that even in this life, we must be of the communion of Saints, if ever we mean to communicate with them in glory and happiness; and howsoever corruption of nature and human frailties hang upon us, yet we must not willingly nourish them, and cheerfully obey the flesh in the lusts thereof; for if we live after the flesh, we shall die; but we must labor through the Spirit, to mortify the deeds of this body of sin, that we may live, as the Apostle teacheth us. And although we cannot, by reason of the law of the members, and the sin that hangeth upon us, yield unto the Law that perfect and strict obedience which it requireth: for in many things we sin all; yet if ever we would have any sound comfort in the gracious promises of the Gospel, we must yield unto God the obedience of sons, which consisteth in an earnest desire, full resolution, and diligent endeavor to please our heavenly Father, by framing our lives according unto his will in all things, and at all times. We must put off (as much as in us lieth) the whole old man, with all his corrupt and deceitful lusts; and being renewed in the spirit of our minds, we must put on the New man, which after God, is created both in righteousness and true holiness. We must have with David, respect unto all God's Commandments, and lead our lives both in godliness and in honesty. For though we be never so devout and zealous in religious duties, yet if we do not join with them the duties of charity and righteousness, God will reject us, as being no better then hypocrites; according to that of the Prophet; I hate, I despise your feast days, and I will not smell in your solemn assemblies. Though ye offer me burnt offerings, and meat offerings, I will not accept them, &c. But let judgment run down as waters, and righteousness as a mighty stream. So the Lord professeth, that he would not be pleased with thousands of Rams, or ten thousand rivers of oil, no, not with the first borne of their body, for the sin of their souls, unless also they would do justly, and love mercy. And though we be never so just in our dealings, and so bountiful, that we could be content to give all our goods to the poor, yet if it be not joined with piety and charity, and do not proceed from saving knowledge and a lively faith, true obedience, and a good conscience, it is all worth nothing, and no better then glorious sins in God's sight. And therefore if we would have our service accepted, we must, according to the Apostles example, live