Seven Treatises, Treatise 5 · Chapter 12
CHAP. 12. Of the third kind of generall lets: whereby the beleeuer is hindered from foing forward in a godly courſe.
NOw followeth the third kind of generall lets, which do much hinder a Chriſtian from fruitfull and chearfull walking through his pilgrimage, as becommeth him. And to this I referre all the outward occaſions, whereby Sathan draweth vsus to euill, and by the which he ſtirreth vp moſt poyſoned thoughts and affections in our hearts, though the things themſelues, whereby he vnſetleth vsus, be not euill: as,VVhichWhich are outvvard things, not euill of themſelues. by afflictions and chaſtiſements; by proſperity and abundance, or variety of Gods bleſſings; by family matters at home, by our worldly (yet lawfull) dealings abroad; by that which we ſee and heare; by chaunge of our eſtate, place, acquaintance, and other our affaires; by the deepe ſecuritie, and bold ſinning of others, who feare no iudgement day; by the hard handling of thoſe which liue godly,Mat. 24.12. by ſuch as are mightie and in authoritie, who (yet) ought not to be terrors to to ſuch as do well: and to be ſhort, by other things innumerable; yea,Rom. 13.3. to ſay the truth, we go about nothing in the world how lawfull ſoeuer, no not our prayers themſelues, and hearing of Sermons, which are the holieſt actions of our liues, but from them all doth he take occaſion to hurt and wound our ſoules: as I will for the better inſtruction of the Reader, in as few words as I can, ſet downe and ſhew; to rouſe and ſtirre vp ſuch as hauehave care to do well, to become more vigilant againſt his ſleights and ſnares when they ſhall better know them, and be mory wary in all their wayes; and that they may ſee, that there are cauſes ſufficient, why they ſhould daily be ſetled in a godly courſe, when they hauehave ſo many occaſions on euerie ſide to hinder them.
And to touch theſe in order: Firſt,Afflictions ill vſed, great occaſions of vnſetling of vsus. how iuſtly is this to be complained of almoſt vniuerſally, that for all the encouragements we hauehave to the patient and well bearing of our afflictions; yet rare is the man, who is not made worſe, and whoſe heart is not hardened againſt God by them,Heb. 12.11. rather then the perſon more meeke and humbly minded? For if they be heauie and grieuous they do oft times raiſe bitterneſſe and impatience: and if they continue long, they will commonly worke a feare of Gods wrath for ſome ſinnes, although repented of, yet comming a freſh into his remembrance.The right vſe and end of afflictions. Heb. 12.7. Pſal. 119.71. 1. Cor. 11.31. Iam. 1.2. &c. The Lord hath taught vsus in many parts of his word, that his corrections are ſent from him to all his beloued ones, as from a moſt louing father, and for their great good; that they may not periſh with the reſt of the world, but hauehave triall of their faith and patience thereby, and ſo moſt ſound ioy: ſo farre is it off, that he taketh pleaſure in hard handling of vsus, but doth all for our good: yet how many are ſo wiſe, as to make theſe vſes of their afflictions, as God would hauehave them;Abuſe of them. but contrarily, are led by the diuell to impatience, fretting, frowardneſſe and moſt painefull penſiueneſſe: all which do vexe them more by many degrees, then the troubles themſelues. For this doth he often ring in their eares:Iud. 6.13. Pſal. 34. 1. Cor. 10.13. Rom. 8.28. How can it be, that he loueth you, and yet afflicteth you thus? Againe, God hath taught them, that he hath many waies to deliuer his; and promiſed, that their afflictions ſhall not be aboue their ſtrength, and alſo that he wil ſend a good end of them: which being weighed, were enough to vphold them: but Sathan waſheth away all ſuch encouragements, and carieth them headlong from reſting vponupon Gods word with peace; and yet for all this his preuailing againſt them, they ſee not themſelues to be made his bondmen. And thus it may eaſily be ſeene, that the diuell doth vſually take occaſion by the chaſtiſements of Gods children, to turne them aſide from their ſtedfaſtneſſe in a godly life: neither can it be otherwiſe, if they will not prepare themſelues for them before they come, that their vnruly paſſions may not breake out ſo impatiently againſt God, as there is litle cauſe why they ſhould when he telleth them, that of very louelove and faithfulneſſe he afflicteth them. This the diuell had experience of in the dayes of Iob, when he ſaid: Lay thy hand vponupon him, and thou ſhalt ſee that he will curſe thee to thy face: and although he was deceiued in Iob, yet he hauing had long triall of the nature of man, ſpake the truth in the generall, as hauing long proued, how readily it is caried to vnquietneſſe by occaſion of the croſſe.
He therefore who hath learned in proſperitie to want and be abaſed, and to looke for a chaunge before it commeth,Remedies. that he may not in the ſame be chaunged from a godly mind; he it is that ſhall be deliuered in the time of affliction from manifold diſturbances, yea although they be ſore and great. But if our troubles be many and grieuous, (as no man can warrant himſelfe to be free from either) it is to be knowne, that all the priuiledges of Chriſtians, and their whole armour, will be litle enough for the enabling of vsus to ſtand ſafe and vpright in them, and to keepe our hearts in the peaceable and faithfull ſeruing of God. And otherwiſe, our froward nature being ſodainly prouoked by loſſes, iniuries, heauie tidings, diſappointings of our hope, or other ſuch moleſtations when we looked for no ſuch things before, will paſſe her bounds in a moment, and carie vsus into ſundrie vnquietneſſes. And when we are vnſetled in ſuch a manner, we do eaſily fall into further degrees of impatience and fretting, whatſoeuer we thought of our ſtrength before. And therefore our Sauiour ſaid:Ioh. 16.33. I hauehave giuen you many comfortable inſtructions, that in me ye may hauehave peace when tribulation commeth. And I hauehave not maruelled when I hauehave often heard, that many vexations and bitter anguiſhes of mind hauehave poſſeſſed the liues of ſome Chriſtians by reaſon of their croſſes: who hauing many commendable parts in them, hauehave not for all that, ſuch wiſedome to prouide for themſelues better ſhelter againſt the time of neede (God yet miniſtring ſuch varietie of helpes to them) to the end they might not be deſtitute. Theſe therefore if we enioy not the benefite of daily, to make the heauenly life ſweet and pleaſant vntounto vsus in the middeſt of ſo many croſſes as we meet with,Rom. 5.4.5. and namely, hope which experience bringeth; it can no otherwiſe be, but that there ſhall ariſe many vnſetlings, diſcouragements and vnchearefull times, euen vntounto them which hauehave receiued ſome good fruite by the Goſpell: ſo farre off ſhall it be from them, to learne experience of Gods helpe in their need, whereby they might hope for the like afterwards.
But to ſay ſomewhat of other occaſions by which the diuell hindereth our proceeding in a godly life:The diuell hurteth vsus much by proſperitie. if we liue vnderunder abundance and outward bleſſings of God, enioying health, peace, ſufficiencie of all things for this life, are we then free from daunger on his behalfe? Nay rather, then is our perill greater, when we hauehave ſo many more ſtrong allurements and deceiueable prouocations to ſet our delight vponupon the things of this world, then when we were holden vnderunder of afflictions: for he worketh vponupon our hearts by occaſion of theſe commodities (which many other do want) to puffe vsus vp with pride, and high-mindedneſſe, and ſo imbolden vsus to ſay, (becauſe we hauehave much) Who is the Lord? and to forget our ſelues to be mortall men,Prou. 30.9. when we be not in pouertie, wants and ſorrowes, like the common ſort of others: and to make our riches, peace, health and ſuch like, our ſtrong hold. Prou. 10.15.But theſe are not the one halfe of his ſlie practiſes, by the which he maketh proſperitie (as much as in him lyeth) to be our bane, euen as it is to men of the world: for he ſubtilly maketh drunken our hearts with the louelove of our goods, and ſo holdeth out the louelove of the chriſtian life and the true louelove of God from vsus:1. Ioh. 2.12. for the one of theſe cannot ſtand with the other. The particular infections which from theſe generall diſeaſes, the diuell ſeeketh to bring vponupon our ſoules, and all by occaſion of wealth and worldly pleaſure, who ſo weigheth but indifferently, ſhall eaſily be brought to confeſſe, that happineſſe conſisteth not in the things which a man poſſeſſeth: neither that the rich man is the happie man, but is moſt commonly the miſerable, the wofull man, and he, whom the diuell doth ſo much the more eaſily draw to grieuous iniquities becauſe of his proſperitie; and when he hath rocked him aſleepe, then he ſecretly murdreth and woundeth to death his ſoule, no leſſe palpably then Iael did the bodie of Siſera.Iud 4.21.
For who doubteth of this, that as proſperitie it ſelfe is Gods bleſſing, and commeth neither from the Eaſt, nor the Weſt, much leſſe from the diuell: ſo yet, that all the miſchiefe which commeth thereby, is his procuring and ſubtill and ſecret bewitching of them who hauehave this wealth, and liue in this proſperitie? According to the ſaying of the Apoſtle:2. Cor. 4.4. It is the prince of this world that blindeth mens eyes, who beleeue not the Goſpell; that being in darkneſſe (whether they be poore or rich) they may not be able to ſee how to vſe their eſtate aright. And our Sauiour ſaith: It is the diuell, Mat. 13.19.who ſtealeth the word out of mens hearts, when they hauehave heard it (whether they be poore or rich:) ſo that although it teach them both how to walke; the one in contentation, the other in lowlineſſe and doing of good workes; yet neither of them is a whit the better: and therefore the rich man, (for of him I am to ſpeake) if he be not poore and meane in his owne eyes, and fruitfull in doing many duties and in bringing foorth much fruit, ſeeing the diuell ſo watcheth and hindereth him,Mat. 19.24. can no eaſilier enter into the kingdome of God, then the camell through the eye of a needle.
Neither let any man obiect, that the diuell deceiueth not a godly man thus: for except he hauehave learned to vſe his proſperitie aright, as in Gods word he is taught;1. Tim. 6 17. as, not to be high minded, but to be more plentifull in good workes thereby, (as I hauehave ſaid) then otherwiſe he could; to louelove it litle, ſeeing it is not the great riches, which Saint Paul ſpeaketh of, but the meane and ſmall; and except he hauehave learned to want alſo, as God ſhall trie him: if (I ſay) he be not thus armed, euen he who is otherwiſe the child of God, may be haled by the diuell to daungerous euils, and to a grieuous ouerthrow, and that by the occaſion of his proſperitie and welfare.The right vſe of proſperitie. And therfore it is an eſpeciall point of wiſedome while God giueth vsus peace, health, and a ſafe enioying of our outward commodities, to take heed that we reſt not in them, neither make them or any other to be fleſhly holds or proppes to leane vponupon: for full eaſily they will be caſt downe with very ſmall blaſtes of aduerſitie and trouble: and howſoeuer we went for zealous perſons before, yet full faintly ſhall we perfourme our duties, being readie to be led about by the diuell ſo many wayes, by occaſion of our proſperitie, and yet (perhaps) moſt of all, when God ſhall ſend a chaunge.
But let Gods louing kindneſſe ſhewed to our ſoules, (becauſe it is renewed vponupon vsus eueryevery day) prouoke vsus in all eſtates, to be true and faithfull to him: and let vsus not ſerue him for his outward benefites; although I deny not but that we may hauehave more libertie thereby, both to doe our duties to him and to our brethren, and that more plentifully then in wants and neceſſitie. And as it behoueth vsus thus to vſe proſperitie, as that we may not abuſe it: ſo, if we hauehave (by any occaſion) bene turned out of the way, let vsus ſuſpect our falſe hearts the more afterward; to withdraw them further off from the louelove of the world, and in token of our repentance and pardon obtained, to reuenge our ſelues;Luk. 19.8. yea, if there be cauſe, to make reſtitution as Zacheus did.
But to proceed: Another occaſion the diuell taketh of quenching grace in vsus,Another let, is by family-matters. by family-matters: about the which he ſo buſieth and occupieth our heades, that right good Chriſtians do perceiue themſelues ſooner to take hurt thereby,Note. then they can eſpie it; and ſee themſelues vnſetled thereby, before they are aware. And that is, in the varietie and multitude of worldly affaires, when either they are more then with the practiſe of chriſtianitie we can looke to; or being not ſo, yet they being ſundrie and diuerſe, our hearts are wholly taken vp with them, and ſo they become vnſetled and vnprofitable, eſpecially becauſe we are wont to deale raſhly, looſely and vnaduiſedly in the moſt outward things we go about. For otherwiſe, we taking our lawfull workes in hand aduiſedly and watchfully, and walking circumſpectly in our diuerſe affaires, the diuell cannot ſo eaſily preuaile againſt vsus, whiles we are carefully taking heed to our wayes, and confidently perſwaded, that God alloweth vsus and is pleaſed with vsus in the doing of them. But (to ſay the truth) the moſt part euen of good Chriſtians,The better ſort ouertaken this way. attaine not to this grace in houſhold affaires and matters about their maintenance, thereby ſo moderately and warily to carie themſelues, as that they auoide the common hurts which the moſt men do ſuſtaine, that is: an vnquiet mind, diſtracted or vnſetled with ſome other corruption by occaſion of ſo many dealings. In which caſe they make themſelues (as I hauehave ſaid before) vtterly vnfit to do any good for a time: yea and ſo abide for a long ſpace, if they hauehave not the more tender conſciences to call them backe the ſooner.A cauſe therof. For both they themſelues hauehave bene wont through cuſtome, to be haſtie, forgetfull and vnwatchfull in theſe matters; and hauehave ſeene it ſo common a thing with others to do the ſame, that although they come euen from prayer, or from a Sermon, yet can they hardly ſpeake or do any thing about their buſineſſe and dealings, but they ſhall too eaſily ſhew and bewray, how farre they be from hauing their conuerſation in heauen, while they are occupied here on the earth; and that, it being a thing ſo common to be vnſetled, wounded and ſore ſhaken by earthly dealings and commodities.
And another great cauſe there is of this ſinne, and that is:Another cauſe. a perſwaſion rooted in them, that no man how godly ſoeuer he be, can go about them with an heauenly mind; and that a Chriſtian is not tyed to meaſure and ſquare out his earthly and domeſticall affaires after the rules of Scripture, but that eueryevery man is to do herein as he ſeeth good; & that he can do ſuch things of his owne head, without helpe of the word of God. Which opinion is ſo deeply ſetled in mens minds through ſathans crafty beguiling of thē, that the moſt euen of thoſe who be of good hope, are both at home, and about their dealings in the world, with wife, ſeruant, neighbour or ſtraunger, oftentimes more like bruite beaſtes or franticke perſons, then ſober and religious Chriſtians. And it may be eaſily gathered, that they tye all religion for the moſt part, to the publike place: that is to ſay, to go to the church once in a weeke, to do as others do there, and to order other matters after their owne diſcretion. So litle do ſuch conſider what the Apoſtle hath taught:1. Cor. 10.31. Whether we eate or drinke, &c. And againe: Do theſe things, as though ye did them not.
Now when men giuegive this libertie to themſelues, not to be directed by God in their moſt common dealings, and when the diuell hath brought thē to this point: who ſeeth not, how eueryevery thing which they are occupied about,Fruites of the heart vnſetled, by occaſion of family-matters. is made a let and a ſnare to them, and becommeth a blocke in their way, which they ſtumble at? A man ſhall not ſpeake to his wife, but he breaketh into frowardneſſe: one neighbour contendeth, falleth out with, and raileth at another for a matter of nothing: and one is vnquiet with ſeruants, vexed at children, yea curſing them that euer they were borne, impatient and wayward at eueryevery thing which goeth againſt him: fretting, if any man ſaue a penie by him, though it be by good and lawfull dealing: reioycing, if he can pull ought to himſelfe from any: and infinite other ſuch. And this is the life of many: yet, who is wiſe to ſee and marke this, but that the diuell may leade the moſt (as it were) blindfolded, whither ſoeuer he will?
A wiſe man will therefore (I hope) better conſider this,How to remedie it. and learne to diſburden himſelfe of multitudes of worldly dealings and buſineſſe, ſeeing they ſuffer not the mind to be free: and to ſubdue his affections, ſo (as I hauehave before taught him) that he may hauehave them ruled and vnderunder gouernment, in one part of his life as well as in another, and about family-matters as well as thoſe which are moſt weightie. Other remedies cannot be ſet downe: but ſeeing this euill riſeth from the heart which is ſtuffed with ſundrie corruptions, (as diſtruſt, too great delight-taking in the world, raſhneſſe, deſire of getting, feare of loſing, &c.) that therefore it be carefully kept, purged from theſe, and that he be wel armed, (as I hauehave counſelled before) and particularly with that part of the armour which is requiſite againſt this point of Sathans deceiuing him (as, righteouſnes, patience, & ſuch like:) ſeeing he who is thus bewitched by him (as hath now bene ſet downe) highly diſhonoureth God, and reprocheth his profeſſion: but faith muſt baniſh diſtruſt, and hope muſt chaſe away doubtfulneſſe and feare: and he muſt know, that whatſoeuer he wanteth of them and ſuch like graces, to ſuppreſſe the ſaid noyſomeneſſe of the heart; ſo much the greater ought his trauell be, till he attaine vntounto them, and yet when he hath them, to ſtand faſt in holding them: and if he know not his ſinnes to be doubtfulneſſe, diſtruſt and feare, &c. let him take to him the ſword of the ſpirit, euen the word of God, which may clearely ſhew them to him: more particular remedie muſt be ſought according to any particular ſinne, by well obſeruing theſe in generall.
Chaunge of company an other lot. Gen. 19.30.Furthermore, the diuell taketh occaſion by chaunge of companie, dwelling and acquaintance, to ſteale away mens hearts from goodneſſe, as he did thus deceiue Lot; and to neglect the vſe of good meanes publikely and priuately, as the maner of many is; and to chaunge religion (as they ſay) with the place.Good company, rare. And no maruell, when neither the word of God meeteth with them where they become, to awaken, inſtruct and admoniſh them; neither good neighbours to obſerue and prouoke them to louelove and good works, nor to admoniſh them,1. Cor. 15. when they hauehave turned out of the way: but contrarily, euill talke and companie is found in ſtead of them: for ſuch force we reade to be in them, that they are able to corrupt euen good manners. But although they meete not with theſe, yet the diuell taketh occaſion by the very change of place, to make them change their maners: which mightily ouer-weigheth with good men, that they ſooner gather ruſt (as coldneſſe, looſeneſſe, &c.) from other, then they ſhall ſeaſon them with goodneſſe: and when they liue not with ſuch as know them to hauehave bene forward Chriſtians, it is a ſtrong prouocation to them, and a tempting of them to be like others, and to become more backward then they were before, as we may heare of many: for they ſhall be ſet vponupon by the wicked traine, till they hauehave found out what is in them, that if they cannot draw them to euill, they may leade them with deſpite and reproch.
Godlineſſe not ſet by in the world, but contemned.Againe, when we ſee how litle account holineſſe and chriſtian practiſe of dutie is in the world, either in high or low, for the moſt part; yea and that wiſe men are growne to count it meere fooliſhneſſe and niceneſſe, to make conſcience to do thoſe duties, whereunto our knowledge leadeth vsus; is it not (thinke we) a ſtrong cord to draw vsus after the multitude,The godly, by this occaſion, ſtumble. eſpecially when they who boldly contemne goodneſſe, ſhall yet be ſeene to be merie and luſtie, and without feare as though they had done nothing but that which they can iuſtifie, and as if there were no feare of the iudgement day at all? How mightily he preuaileth euen againſt the godly by this occaſion, the example of the Prophet doth plainely declare.Pſal. 73.8.9. &c. For when I ſaw (ſaith he) the wicked, licentious, and to talke preſumptuouſly, and ſet their mouth againſt heauen, &c. yea (and more then this) to vtter it boldly: [How doth God know it?] and for all this, yet they proſpered in the world and increaſed in riches: Certainly, I (ſaid he) hauehave cleanſed my heart in vaine, & waſhed my hands in innocencie. So that the licentious courſe of bad men ſo commonly continued, and oft without plagues, as to Gods ſeruants they ſeeme to be: and contrarily, their owne life to be (as it were) a continuall mourning and a ſowing in teares; it is (no doubt) through Sathans malitious ſubtiltie, a ſore weakening of the courage of Gods people, that they do not grow forward daily from grace to grace.
But how much more (thinke we) ſhall we be imbondaged and kept back from beautifying the Goſpell daily in our conuerſation,Beware of familiaritie with the …cked. if we ſhall be ſo vnwiſe as to like of, and ioyne our ſelues to the companie & familiarity of ſuch? For then muſt we grow to be of one mind with them: for two cannot walke together (as the Prophet ſpeaketh) but they muſt be of one mind:Amos. 3.3. therefore Salomon aduiſeth vsus, that we ſhould depart from the fooliſh man, Prou. 14.7.when we perceiue not in him the lippes of knowledge. q.d. if he declare his folly (that is, his wicked ſtate) by ſhamefull ſinne, and by his ſpeech bewray that he hath no ſauour in good communication; but deſpiſing and ſcorning knowledge and inſtruction, and hating to be reformed. And againe:Prou. 13.20. He that walketh with the wiſe ſhall be wiſe: but a companion of fooles ſhall be afflicted, that is, take part with them of their puniſhment. We reade of Ioſeph, Gen. 39.10.when he was importunately vrged from day to day by his whoriſh Miſtreſſe to adulterie, that he not onelyonly conſented not, nor hearkened to her to lye with her, but would not ſo much as be in her companie. And that was a ſpeciall cauſe, why Dauid would not go home with Saul, when he reconciled himſelfe kindly to him,1. Sam. 26.25. and bad him come againe, the ſecond time: for he knew his Court was full of flatterers, lyers, ſlaunderers, and malice-bearers. But the allurements to ill companie are ſo forceable, the perſwaſions ſo many, and Sathans ſleights ſo ſubtill to deceiue, euen thoſe who hauehave ſome feare of God, that they preuaile with too many to their coſt, while the hope of pleaſure, profit or preferment doth blind their eyes in ſuch wiſe, as they do not onelyonly quench, yea and ſo grieue the ſpirit of God in thē, that therby they be left deſtitute of the power and effectuall working of it: but alſo are led captiues by the diuell into many ſinnes, and are ſnared in them, as the bird in the net, that they cannot tell how to winde out.
For helpe againſt this let, let vsus be made as wiſe as we may,The remedie by the former counſell and example to ſhun it: but if we be once woond into it, common perſwaſions or ordinarie prayers will do vsus but litle good, (though euen they are farre enough from vsus, when we be brought to like of ſuch fellowſhip) nay, that kind of diuell is not caſt out eaſily, but by faſting and prayer, &c. And yet this is not ſo to be takē of vsus, as though the Scripture did not giuegive greater ſtrength, then that theſe or ſuch like temptations ſhould ouercome vsus. For if we enter into the Lords ſanctuarie, and weigh vponupon what ſlipperie places the vngodly ſtand, and how ſoone they are cut downe (whē yet Gods promiſe ſtandeth faſt for the ſafety of his:) euen this one part of armour, well handled for our owne defence, and wiſely vſed againſt the aduerſarie, doth ſet them at great libertie, which were ſo deepely plunged into daunger.
But it were endleſſe to ſet downe all occaſions whereby the ſimple who wold do wel, are hy the diuell beguiled.Many other occaſions wherby Sathan beguileth vsus. Our outward ſenſes he ſo poiſoneth that we ſhall hauehave no right and pure vſe of them if we be not well ſtayed, (and yet it ſhall belong before we can eſpie and ſee it;) that one ſhall not heare that which agreeth with his nature, though it be ſhamefull and euill, but he ſhall be tickled and affected with it, often remembring it with liking thereof, and pleaſing himſelfe in thinking or vttering of it (be it a fooliſh ieſt, a ſecret nip, a filthie rime, a fooliſh tale, a groſſe lie, &c.) till it hauehave taken ſuch hold of him, that he cannot ſhake it off when he would. One ſhall not caſt his eye aſide, but it ſhall be as a glaſſe-window to let ſinne into the heart, and cauſe it to be delighted with the beauty of a ſtrange woman, and to be taken with her eye-lids: nor one ſhall not ſee any man earneſtly following the world, or too ſeriouſly occupied about his profits with ſucceſſe therein and ſweete commings in, but we are drawne and (as it were) tickled with the like; and ſo our minds begin to be ſnared and intangled, and itching to be doing where we ought not. And ſo we are ready to be led by occaſion in other things innumerable:
1 We cannot ſee our enemie, but we hauehave our hearts riſe againſt him.
2 Nor hurt our foote neuer ſo litle, but we curſe.
3 If a thing go not forward as we would, we fret and become impatient at it.
4 If we be prouoked neuer ſo litle, we ſtorme.
5 If we be told of a fault, we ſwell and conceiue ill, Prou. 9.7.
6 If we be abſent awhile one from another, we waxe ſtrange.
7 If we be merry, we waxe light, &c.
What go we about, wherein we may not ſenſibly and eaſily perceiue, that the diuell is at hand to hurt vsus? ſo truly is it ſayd, that he raungeth about the whole earth to bewitch, not the vngodly alone (whom he hath ſure inough already) but euen Gods people; as may clearly be ſeene and felt of vsus, if we giuegive him neuer ſo ſmall aduantage. This I hauehave ſayd of ſome of the lets, to ſtirre vp the Reader to obſerue others by them; as, coldneſſe, deadneſſe of ſpirit (a neare companion to ſlouthfulnes) which cauſeth men to ſay: A Lion is in the way, when they hauehave quenched the ſpirite of grace in themſelues, which ſometime made them willing and ready to their duties. Then, Delay and driuing off good attempts, til the ſeaſon and fit time be paſt, wherin they ſhould either reſiſt euill, or do good: a common euill euen among the better ſort of Chriſtians, to let paſſe the oportunitie; and vnderunder this pretence, that they cannot do the good which they would, therefore to do none at all: whereas we are taught, that a word in ſeaſon is like apples of gold and pictures of ſiluer; ſo is a thing in ſeaſon: and we hauehave bene taught, not to driue off from day to day. To theſe may be added, a careleſneſſe in obſeruing and looking to our hearts and wayes, which grow faſt vponupon vsus: a yeelding too readily to temptation; whereas we ought in ſuch caſes to put a knife to our throate, and weane our appetite, Pro. 23.2. A common cuſtome and boldneſſe in ſinning: when yet we ſhould feare all our wayes, Iob 9. Prophaneſſe: which yet ought not to be among Gods ſeruants, Heb. 12.16. Looſeneſſe of the eye, eare and tongue: though the holy Ghoſt hath commaunded, that we ſhould be ſlow to ſpeake, Iames 1. and our Sauiour hath willed, to plucke out ſuch an eye, Math. 5. and both teach, Prou. 15.32: That he who turneth his eare from inſtruction (much more if he ſhould lend it to euill words) deſpiſeth his owne ſoule. Now therefore in ſo many aſſaults, by ſo many occaſions taken againſt vsus, and that euerie day one or other, yea many of them by ſo malitious and ſubtile an enemy, to no leſſe danger of ours then the loſing of our ſoules; who eſcapeth, vnleſſe he be armed? What wiſe man will not prouide carefully againſt theſe and ſuch like annoyances? And if he know not how, yet he will count his labour beſt beſtowed in learning: then ſhall he vnderſtand his way aright, and know that he walketh in ſafety. And thus doth Salomon deſcribe a wiſe man, ſaying: It is the wiſedome of the prudent, Prou. 14.8.to vnderſtand and his way. This I hauehave ſayd, that the Reader may ſee what manifold lets there are, firſt in our ſelues through the corruption that is within vsus: and then without vsus, by the Diuell raiſed vp againſt vsus, (which is not perſwaded to many, as were meete it ſhould:) that we may ſee iuſt cauſe to be better acquainted with the armour of Chriſtians and other helpes before mentioned, by the which onelyonly God hath appointed ſafe deliuerance from theſe forementioned lets and annoyances.
He who ſhall be found willing to liue after a Chriſtian direction daily, ſhall more eaſily be brought to feare, and ſo withſtand theſe and like occaſions, that they diſguiſe him not, making him to ſeeme as other men, who feare not God. Wherein more ſpecially, we muſt looke to our ſelues, that we wiſely auoide and preuent the occaſion of theſe, ſeeing we know how we hauehave ſmarted by them: and when we cannot altogether auoide them, yet to arme our ſelues by reſolute couenant and feruent prayer againſt them; and when we hauehave bene ouercome by any of them, we muſt ſee it, and marke our weakneſſe, and pray more earneſtly, and giuegive not ouer: and Gods grace ſhall be ſufficient for vsus, both to quiet our minds by hope of pardon, and to weaken our ſinnes afterwards.
And by theſe impediments from the conſtant holding out in a godly life,VVhat obſeruations are to be gathered from this doctrine of the lets. it may be ſeene, that it is no idle occupation to be a true Chriſtian, and to continue ſo: and that his worke is not a ceremonious tasking of himſelfe with reading ſome prayers or other things, when he thinks good or be inioyned it; which yet (as litle labour as it coſteth men) would be neglected oft,The firſt. both of miniſter and people, if they were not tied to it.The ſecond. Alſo we may ſee what need the ſeruants of God hauehave, to guard themſelues ſtrongly, and ſo to abide, as hath bene ſhewed before: and to be acquainted with Sathans crafts and pollicies, and by what means they be repelled and reſiſted.The third. And that their temptations are ſomtime ſo forcible, that they are not ſubdued and ouercome,The fourth. but giuegive them a fall into ſome open ſinne, (for the which cauſe S.2. Cor. 5.20. Paul admoniſheth, that men quench not the ſpirit, 1. Theſ. 5.19.) yea into the ſame ſinne after repentance; but to the end they may riſe againe by the remedies appointed for them by the Lord himſelfe in that behalfe. And here we may ſee therefore, how they be toſſed as the ſhip by the waues of the ſea:The fift. ſometime aloft in vaine hope and confidence, that they are ſafe and in good eſtate, and yet nothing ſo: and at other times, caſt downe and plunged into the depth and bottome of feares, yea of very diſpairing: which was the eſtate of Peter, when neither he, nor any other (when he forſware his maiſter) thought he could hauehave bene pardoned. And this is their miſerie, that they are euer for the moſt part caried (when they be not well ſtayed and faſt ſetled in faith and hope) into extremities. And yet (a thing moſt admirable) they are neuer ſafer, thē when they are thus exerciſed. For as the yron that is vnoccupied, doth ſoone waxe ruſtie, and the ſtone that lieth ſtill, is couered with moſſe: ſo they, if they be not examining and obſeruing themſelues, conſidering their ſtate, watching ouer their hearts, fore-ſeeing dangers comming, and learning experience by things paſt, and in ſuch like maner occupied for the time preſent, they waxe barren and vnprofitable, euen the beſt; and in time, do breake out dangerouſly.
And as they are in no eſtate ſafer, then when they are thus exerciſed: ſo would not they themſelues be put out of that courſe, neither are weary of it, though they depriue themſelues of many liberties thereby; but deſire to hold conſtantly in that well fenced and ſafe courſe, (this being added, That they may hauehave the grace which is ſufficient for them.The ſixt.) Furthermore, by theſe impediments with their like, ſo many and ſore, the faithfull may ſee what they are beholding to God, & how deeply they be indebted to him, that for all the rage and violence of their temptations; yea ſo ſore, as ſometime they may commit a ſinne of preſumption,Pſal. 19.13. and be in ſome kind of diſpairing: yet God ſendeth a calme againe,Pſal. 77.11. and a deliuerance out of their deepeſt ſorrowes and feares. For as Iacob wraſtled with the Angell; and when he was hurt, would not depart til he had bleſſed him: euen ſo, the ſeruants of God hauehave conflicts with the Lord himſelfe:Gen. 32.28. who keepeth them downe with one hand and holdeth them vp with the other, that ſo he may exerciſe their faith, that it may not be vnoccupied. Laſt of all, by this doctrine of the lets of faith and godlineſſe in the children of God that they ſhine not out ſo clearly in them, we may ſee, that they behaue not themſelues in their ſtriuing againſt ſin and in going vnderunder their afflictions, as the wicked do: (who the more loade the Lord layeth on them,Exod. 8. Pſal. 23. Iob. 13. the more they murmure and rebell:) but they when they hauehave the greateſt ſufferings, they ſtriue to truſt in him, and in ſome meaſure do ſo; and are ſtrengthened with greater power of Chriſt, and ioyfulnes: Col. 1.11. Alſo they, though they feele the power and rebellion of ſinne, as well as the other,Pſal. 130.1. &c. Prou. 9.17. yet they hate it with a perfite hatred, and would not be drawne with the coardes of it at all, and ſo looke to Gods mercy through Chriſt: But the other, would not let go their hold of ſinne, the taſt thereof is ſo ſweet to them: if they breake off, it is againſt their will, and for feare of Gods wrath,Math. 7.22. neither lay they hold indeed of pardon. Theſe obſeruations Gods ſeruants may make by this doctrine of the lets, and many other ſuch, to their ſingular benefit. And what ſhould I ſay more? For it were infinite almoſt, to ſay all that might be ſayd to the like purpoſe.
Now it remaineth, that in few words they be put in mind, that they acquaint themſelues better and better with the Chriſtian life; and daily delight and ſolace themſelues in it, I meane, in one part or other of it (for it hath great variety.The great remedy againſt them all.) For howſoeuer there fall out many difficulties in their liues; yet know they, that they ſhall be fewer and weaker, as they themſelues grow more in knowledge, and ſtronger in faith and other grace. And although before they be brought to yeeld themſelues to them, many darke miſts are caſt before their eyes, to extenuate and make ſmall the ſinnes which they ſhould commit, both by hiding the puniſhment, and couertly obiecting the mercy of God: yet let them know, that if they hauehave once committed them, they ſhall be aggrauated as faſt on the other ſide, as that there is no mercy for them with God. And let it be remembred, that occaſions to prouoke to ſinning, ſhall neuer be wanting, nor in no place, but ſhall be miniſtred, rather then not at all, euen by things not euill of their owne nature (as hath beene ſayd) as ſhall be fit for the diſpoſition of eueryevery man, yea euen in the aſſembly of Gods people, that they may not be bold at any time to caſt off feare of danger. But let them fight the good fight of faith, and lay hold of eternall life, and follow ſuch good helpe as they hauehave receiued and learned of God: and ſo doing, though they find not the comfort ſome time, which they deſire, but feare, becauſe of their preſent ſtriuings and conflicts; yet I dare aſſure them (the Lord hauing ſpoken it) that they know not the happie fruite and end of that which ſeemeth their greateſt miſerie: for they ſhall reape the fruit of righteouſneſſe in peace, when they hauehave bene exerciſed with their trials, and hauehave waited a while with patience.