Seven Treatises, Treatise 5 · Chapter 5
CHAP. 5. Of Sathans hindring the beleeuer from liuing godly: and how many wayes; and namely, by keeping him in a wandring and vnſetled courſe; and alſo of the remedie againſt it: and first by occaſion of that, how he holdeth backe the wicked.
NOw it followeth that it be likewiſe ſhewed, how he letteth the beleeuers from a godly life:Sathā hindreth from a godly life. ſo that euen good Chriſtians and they who feare God, ſhall yet be kept backe from many duties, which both they would do, and are heauie and wounded for not doing them; he deceiuing them with ſome ſinnes which do afterward fill them with deadly diſcouragement. But becauſe there are ſome who are holden vnderunder of dangerous and damnable lets, and yet thinke themſelues the people of God:Sathan letteth the vnregenerate from duties diuerſe vvaies. for diſcouering of ſuch, by the way before I ſpeake of the impediments which hinder Gods children, I will (as I promiſed) briefly ſet downe ſome of thoſe lets whereby he hindreth ſuch altogether from practiſing a godly life, though they thinke themſelues ſound Chriſtians, and yet are not, but do lie:Reuel. 3.9. that they may glory in themſelues no further then they hauehave cauſe, that is, nothing at all; but may know that they who are letted by theſe, are not godly; and that true chriſtians indeed, may know, that though they are ſundry wayes letted, yet not like them.
Now theſe hauehave an heart long accuſtomed to euill,The first let. (which were not hard for them to ſee, if they would enter into the ſifting of it:) and by meanes of this, they cannot giuegive themſelues ouer to be readie to do Gods will in one thing as in another, but thinke it fooliſhneſſe to do ſo: and the beſt of theſe do but performe ſome outward taske of prayer and confeſſion of their ſinnes, for faſhion or feare or ſome ſuch like cauſe; but not looking for any ſtrength thereby, to be any whit the more godly; neither in their actions will be tied to be otherwiſe directed, then as ſeemeth good to themſelues.
Againe they neither attaine to ſound and cleare ſight of the forgiueneſſe of their ſinnes,The ſecond. neither will they labour for it by applying to themſelues the promiſes of God, but hope their ſtate is good without that; ſo that their life, when they be at the beſt, is but a bold preſuming of Gods mercy, without any warrant: and therefore either in that falſe confidence they die, whoſe eſtate (yet) cannot be good; or elſe when it pleaſeth God to awake them out of that ſpirituall ſleepe,Pſal. 78.35. they confeſſe the truth plainely that they are in wofull eſtate.The third. 1. Sam. 15.24.30. Ioh. 3.20. Pſal. 50.21. And therefore they are vnwilling to enter into conſideration of the annoyances which ſin bringeth: but if they do, yet it ſhall not touch nor greatly trouble them, neither will they trie to the full which of their actions be ſinnes, but they hauehave ſoone done with ſuch matters, though they be neuer wearie of that which likes them. I ſpeake of the forwardeſt ſort of them which are vnrenewed.
The fourth.Neither are they long perſwaded, ſaue onelyonly in their good mood which laſteth not, that the godly life is the onelyonly happie life; that is, to liue as I hauehave deſcribed it; namely, to hauehave our conuerſation in heauen, and to mind ſuch things eſpecially aboue all other, whiles we are abiding here on earth: but are ſtrongly ſetled in this opinion, for the moſt part, that their owne (though all may ſee vponupon how weake ground) is the beſt courſe, when yet daily care of holineſſe is irkeſome to them, and that all ſuch as go further then they, are but preciſe and fooliſh and full of fantaſies (for ſo are they for the moſt part accounted of, who in particular draw the rules of religion into practiſe;) and yet they do not ſo eaſily reſt herein, but oft their conſcience (will they, nill they) telleth them, that the godly life is beſt.
The fift and ſixt.To conclude, either they are ſnared in ſects and opinions aboue their reach (which cannot ſtand with godlineſſe:) or elſe they are ſo ignorant of the will of God in the Scriptures, that if they had no other incombrance, that were enough to hinder them from ſo much as entring into a godly courſe: or ſo hollow, looſe-minded and wilfull, that none can perſwade them to do better. And therefore, what the comfort of ſuch is, may be eaſily coniectured.
Theſe, (that I rehearſe no more, which are infinite) yea, euen ſome of them are ſufficient hinderances from a godly life, in whom ſoeuer they be found: ſo that, although the moſt will put themſelues foorth for godly, yet being branded with any of theſe markes of Sathan, they ſhall ſufficiently be knowne to be farre off from ſuch as they would be taken for, namely, true Chriſtians. For remedie, ſuch as are willing to ſeeke after any, I referre them to the firſt Treatiſe of this booke: wherein I hauehave ſhewed what way ſuch ſhould take to be deliuerred out of their miſerie.
The lets of Gods people from ſome proceeding at least in godlineſſe, are generally three.Now I will proceed to ſet downe the lets, whereby Gods children are holden from practiſing the godly life. And ſeeing many weake Chriſtians can eaſilier tell that they are hindred from it, then they can tell what hindreth them, as it is in bodily ſickneſſe: I will therefore lay open ſome of the lets, whereby the Diuell doth chiefly ſtay and hold them backe from going forward; and direct ſuch as are troubled with them, how they may in ſome ſort be helped againſt the ſame.Three generall lets. And theſe generally are three, (to the which the particulars ſhall be referred.) For either the Diuell keepeth them in the wanting of ſome good things, without which they cannot conſtantly proceed in a godly life: or he preſſeth them downe with ſome euill things, as inward or outward ſinnes, which take away their courage from godlineſſe: or elſe vnſetleth them ſo by occaſion of things lawfull, that they are holden thereby from a Chriſtian life.
The firſt general let containeth 3. ſpeciall lets.Of the firſt ſort I ſet downe eſpecially three: (for I do not vndertake to mentiō all particulars, which were infinite) the reſt will be diſcerned more eaſily by theſe. The firſt is,The first. when the Diuell holdeth vsus out of a ſetled courſe in godlineſſe which all the godly ought to liue in daily, though he cannot breake it off altogether. The ſecond is the want of our firſt louelove,The ſecond. though we hold and keepe ſome courſe in godlineſſe more then many do. The third is,The third. want of a ſufficient miniſterie, though we be troubled with neither of the two former.
If theſe three be not in our way, I ſee not much which may greatly hinder vsus. For if we be reſolued to conſecrate our ſelues wholly to God while we liue; and indeuour to nouriſh and preſerue that feruencie which at our firſt calling God wrought in vsus, ſo that ſuch holy ſparckles be not quenched; and then that we hauehave the word of God ordinarily to blow vp and cheariſh the ſame: doubtleſſe, we are in the ſafeſt and beſt way to liue happily that in this life can be inioyed: although all hauehave not the like meaſure of grace and experience, by meanes whereof it cannot be alike with all, though they be voide of theſe fore-mentioned lets, (as I ſhall hauehave occaſion to ſhew after) namely, what trouble and diſquietneſſe the Diuell raiſeth in ſome weake, yet deare ſeruants of God, by occaſion of ſome want of graces in them which others hauehave.
But while I ſhew how the Diuell hindreth vsus,Sathan hath no abſolute povver. Iob. 1.12. Math. 8.30. 1. Pet. 5.8. I do not meane that he hath any abſolute power or authoritie of himſelfe, but as God giueth it him for the triall of his, and the puniſhment of his enemies: but the power which he giueth him, he doth moſt cruelly, ſubtilely and malitiouſly exerciſe with all diligence, that he may deceiue euen the beſt, and ſo deſtroy them if it were poſſible. Neither let any aske how he can thus deceiue and bewitch vsus? for the ground of all temptations being our owne weakneſſe, he being a ſpirit hath acceſſe vntounto our ſpirits to trouble them: and through long experience knowing our nature, and practiſing our miſerie from age to age, he is able with eaſe to worke our annoyance in all reſpects.
And this giueth him knowledge of our minds more fully, who vnderſtandeth the ſame by the leaſt ſhew and inclination of our affection and will; not that he knoweth our hearts perfectly,He knovveth not our hearts and thoughts. (for that is proper to God onelyonly) but by his long acquaintance with our nature from Adam to this day: this maketh him not onelyonly to expect any outward ſignification of ſpeech or geſture to conceiue our intents and purpoſes by; but alſo out of our vniuerſall corruption (whereof he hath continuall proofe) to diſcouer the vanitie of our minds, and the thoughts of our hearts: which after he hath found, he ſetteth vsus forward (as he ſeeth occaſion whereto we muſt inclne) to diſobey God and his holy commandements.
But I will returne to the lets whereby the Diuell deceiueth the ſimple, that they ſhine not as lights to honour their profeſſion in a godly life.Yee first ſpeciall let in the godly from holineſſe, ariſing from VVant. They tie not themſelues to any direction. Math. 5.19. Pſal. 50.23. Phil. 1.27. The firſt of the three (I ſayd) is by holding them from being ſetled in an holy courſe. As for example: he ſo handleth the matter, that many true hearted Chriſtians ſhall not know how, or not thinke it meete, to tie themſelues to any rules or order of paſſing the day and leading their life, but walke (as it falleth out) with ſome generall care, and a good meaning at ſome time; whereas the Scripture teacheth vsus to be directed particularly in our thoughts, words and deeds touching euerie commandement, that our whole conuerſation may beſeeme the Goſpell. Now therefore if we paſſe the day, and looke not before vsus what we go about, that we may be caried with care for the right performing of our duties; who ſeeth not, that euen this one is a ſufficient let to him who is holden vnderunder of it, as not being able to anſwer for many of his actions done to the offence of God and men in the day, as he might hauehave bene? For in that experience which I hauehave, I cannot ſay that this one let is remoued from very many, euen of thoſe which giuegive good hope that they would do well; and therefore it blemiſheth many of their actions.
Some do propound to themſelues a courſe of paſſing their time and framing of their liues in ſome points commendably, (as for example: in their calling to be occupied in ſome labour) but do not religiouſly behaue themſelues therein, ſhewing patience where they ought and as they hauehave occaſion, nor iuſtice and innocencie, and ſo walke in the feare of God; and therfore do not find the ſweetneſſe which a godly life yeeldeth, whereas that were a right and good directing of them: but herein they rather followe the example of others in thinking they do well, then are led by any commandement of God, or warrant of his word; and therefore they not wiſely foreſeeing how many wayes the Diuell will go about to hinder them euen in that, are ſoone broken off from that good purpoſe which they made, and are vnſetled againe: whether it be by their ignorance and folly, or pretence of other occaſions; whatſoeuer was the meane thereof, the Diuell was the worker of it.
They are no wiſer nor deſerue any greater commendation then the former, who at ſome times and for a ſeaſon keepe and obſerue ſuch order and direction to leade their liues by, as they hauehave learned out of the holy Scriptures;It is ſlightly done. but by litle and litle they fall to do it in a ſleight and common manner, euen for faſhion in great part, and rather through cuſtome and for ſhame (and ſo waxe ſoone veary) then with delight and comfort: and all becauſe their hearts go not with their actions conſtantly, neither do they regard or looke to their conſciences in one thing as in another, that they may be kept in peace. In all which though they cannot ſo much be blamed for any great euill they do, yet their inconſtancie in declining ſo ſoone from their good beginnings, is no ſmall blemiſh in them, although they lie not long therein. Whereby who doth not ſee that the Diuell watcheth them narowly, that he may ſpoile them of their liberties and bring them into ſore dangers; although few of them giuegive themſelues to know by whom this is wrought, neither marke what letted them, or put them out of their courſe, much leſſe preuent or reſiſt them? Nay, which is more to be maruelled at, ſome are ſo groſſely deceiued by him, that they are not grieued (for the time) that they were letted, but glad to hauehave excuſes for their breaking out. Againe, when they are diſtempered in their courſe and fallen into euill thereby, yet know they not how to recouer, but fall further; or be afraid to go about their recouerie. Some, when God giueth them an inckling of his diſpleaſure, yet go forward till he ſtrike them with more maine blowes; and then they become blockiſh vnderunder great afflictions: as we reade of Ionas, when he fell aſleepe notwithſtanding his ſinne,Ionas 1.3. after he was told of the great danger which did then hang ouer him.
Theſe and ſuch like, whiles they are ſecretly brought vponupon the people of God, do they not (thinke we) manifeſtly proue that Sathan hath beguiled them? And whiles he bringeth them to this point, doth he not greatly deface the beautie of a godly life in them? Do not ſome of them feare, that they are departed from God vtterly, no more to returne, though this (I ſay) ſhould not be? And they who go not ſo farre from ſound iudgemēt, are they not yet much appalled? where is their former peace and ſpirituall reioycing in God their portion? what is become of their conſtancie in watchfulneſſe, and holy care?Heb. 10.35. where is their ſtrong confidence which they ſhould not caſt away? their feruent prayers, their fruitfulneſſe in ſundry duties when they feele themſelues neither fit to be in company, nor to be occupied in their calling, nor without danger to be alone by themſelues? I thinke theſe are the fruits of lamentable wants in ſuch good things as ſometime they inioyed: and not bare wants; for ſuch ſhall the beſt of vsus hauehave whiles we liue, and yet not be without peace, nor vnſetled: but theſe which I hauehave ſpoken of, both vnſetle and diſtemper them whom the Diuell oppreſſeth with them. So that it may truly be ſayd, that this is one ſpeciall kind of lets whereby he hindreth the going forward of Gods people, euen in holding them from conſtancie and ſtedfaſtneſſe in liuing godly from day to day, and from renuing their couenant with God from time to time: without which grace it is not poſſible for them to be free from ſore blemiſhes, and inward vexation, and outward reproach thereby, which the beloued of the Lord ſhould be farre from. And although through Gods tender kindneſſe, (whereby he keepeth them that they be not vtterly forſaken, and will keepe them to the end) although (I ſay) through this goodneſſe of God, all theſe turne to their good; yet that is not long of them or of their ſecuritie and ſleight ſeruing of God, the Diuell intending no other thing thereby but the diſhonor of God and their ouerthrow. If any ſhall ſay, There are none but go aſide theſe waies: I anſwer, It is therefore the more neceſſarie that we ſhould be warned thereof, and fenced againſt them. And by this it may appeare, what a maine let and hindrance this is to Gods people from a Chriſtian life: to be deſtitute of direction how to pleaſe God, and thereby to be vnſetled and wander in their courſe of liuing, as though there were no certaine way appointed them of God.
The remedie to all theſe is appointed by God,The remedie and brought to light by his word, and inioyed and practiſed of ſundrie of his faithfull ſeruants, who were ſometime kept voide of it by the enuious man, as euen many thouſands of them are ſtill by his malice depriued thereof vntounto this day. And this remedy is, firſt that we ſuffer our ſelues eaſily to be perſwaded that all our ſpeeches in the commendation of a godly life in generall, are but wind, except we faithfully indeuour to bring it into practiſe euerie day;Is, to be daily well ſetled. and therefore prouide (as we may be taught) and that aboue all other things, to giuegive to euerie part of the day ſome duty; or when we be weakeſt, that we mind no euill, (as in the former Treatiſe of my booke I hauehave proued) ſeeing the Lord in appointing the day to the ſeuerall actions which are to be done in it, doth not paſſe by and omit theſe (wherein men thinke they hauehave greateſt libertie to forget God) namely, eating and drinking; but yet with them extendeth his charge to all other things alſo,1. Cor. 10.31 ſaying: Whether we eate or drinke, or whatſoeuer we do elſe, let all be done to the praiſe of God. Is it not for this cauſe, that we are rebuked of our Sauiour,Luc. 16 8. ſaying: The children of this world are in their generation wiſer then the children of light, &c. namely, for our improuident and ſhiftleſſe regard of our growing on in a chriſtian courſe to heauen-ward; when yet the men of the world, if they be diſappointed of their earthly commodities one way, will ſhift for them another? If we find this impoſſible in all points, ſhall we therefore yeeld and giuegive place, and ſeeke ſhelter for our vntoward hearts, which would do no more in the ſeruice of God, then we hauehave done in times paſt? or ſhall we ayme vntounto no further perfection then we liſt? And if there be hardneſſe in practiſing ſome part of chriſtian duties at the beginning, yet let there be no reſiſtance againſt it, but our wants acknowledged, that we may ſee the greater cauſe to grow forward: yea, and know we, that the worke that we hauehave eueryevery day to do,1. Cor. 10.31. euen our chiefeſt and onelyonly worke is, to ſee God truly ſerued and honoured of vsus in one thing or other.
For ſuch as cannot better direct themſelues, I hauehave indeuoured to be ſome helpe vntounto them in the former treatiſe,By the doctrine of the former Treatiſe. vntill a perfecter may be come by. This or any other which thou approueſt in thy conſcience, vſe reuerently and acquaint thy ſelfe with it, and thou ſhalt find it ſweet and gainefull: leaue not off the practiſing of the rules of it, or the like, by litle and litle; for then ſhalt thou neuer gather any ſound experience of the good that is gotten therby; but as thou mayeſt, obſerue it better and better, and ſo become more expert in it: ſo doing although thou ſhouldeſt ſometime be turned out of the way, yet thou ſhalt by one part or other of it, learne how to returne againe. For doth a man go out of the way, Ier. 8.4.and not returne againe? Yea, tye thy ſelfe reſolutely to a daily walking with God in faithfulneſſe, for it is as a watch tower to keepe from daunger, and as an hand continually to hold vp from falling: and conſtantly giuegive credit vntounto him, that as he hath promiſed to his, reſt with himſelfe for euer; ſo he will alſo keepe them by his power to the day of reſurrection.
This confidence being preſerued, and heartie prayer oft vſed, and watchfulneſſe againſt thine eſpeciall infirmities, with oft and due conſidering what a precious treaſure this courſe of life is, ſhall preſerue thee againſt this wandring courſe which Sathan intendeth to bring thee into; by which thou ſhalt be vnſetled in the ſeruing of God, the leaſt euill whereof, is vnquietnes of mind, or idleneſſe and vnſetledneſſe, if not hardneſſe of heart. Theſe remedies the better and longer time that thou haſt had experience of, the more thou ſhalt perceiue the diuels force to be weakened towards thee: and thou canſt not be greatly indaungered, except thou beeſt ſlouthfull in exerciſing of them.
And that do they proue vntounto vsus, who although they are not altogether voide of them, yet they thinke it too much to make them daily armour vntounto them; alleadging for themſelues, that this is euen to deny to Chriſtians the libertie which God hath giuen them. And therefore at this ſtay they keepe, and will not be drawne from it, till God bewray to them more clearely the diuels ſubtiltie in holding them there, and what they hauehave loſt by the hote maintaining of their vaine liberties; that which they loſe for them, being far more precious: and how for want of daily and more heartie embracing of theſe good meanes, they are driuen by experience to ſee and confeſſe, that they were kept long in bondage.
If therefore through our neglect of theſe we be otherwiſe fallen into Sathans hands then we were wont, there is no other remedie but that we beare our puniſhment for a ſeaſon, euen heauineſſe and reproch, becauſe we hauehave ſinned: but although we hauehave thus fallen, yet let vsus riſe againe,Micah. 7.8. Hoſea. 6.1. and that betimes: for he hath ſmitten vsus, and he will heale vsus. Let vsus not harden our harts againſt God when he hath ſo iuſtly chaſtiſed vsus, but as humble children, let eueryevery of vsus ſay: My father, my father, we are aſhamed that we hauehave turned aſide from thee: for why ſhould we prouoke our God any while, after wee once ſee his frowning face beginning to ariſe vponupon vsus, we being his ſonnes and daughters, vnleſſe we thinke it a ſmall thing to hauehave him frowne vponupon vsus?
I ſtand the longer in this point, becauſe I hauehave experience by many, how hardly they dare or can be perſwaded to craue pardon with confidence, after that they hauehave bene caried by their rebellious hearts to offend in ſomewhat,Pſal. 32.5. which they knew to diſpleaſe him. Of whoſe weakeneſſe regard muſt be had: and for ſuch eſpecially hauehave I taken this labour in hand, though I know that for ſuch as hauehave experience, leſſe might hauehave ſerued.
And yet whoſe caſe ſoeuer it ſhall be of vsus all in triall,Iona. 1.5. we ſhall find it no eaſie matter, after careleſſe or wilfull offending of God, to hauehave immediatly vponupon the ſight thereof, relenting and tender-hartedneſſe: and when we durſt a litle while before prouoke him, ſo ſoone after to be bold to beleeue in him, that euen that ſo great a trecherie, ſhall be pardoned: for canſt thou beleeue forgiueneſſe of thy ſinne, who beleeueſt not that thou muſt forſake ſinne? No, no, relenting commeth not by and by in the beſt who hauehave thus offended God; but hardneſſe of heart, till after awhile when there hath bene a conſidering of the matter, and of the ſtate in which they are: that ſo they may waxe aſhamed of their ſo great vnkindneſſe. (But otherwiſe, where there is boldneſſe in ſinning, there is no ſtrength in beleeuing.) Thankes be vntounto God for his vnſpeakeable merciemercy, that many of theſe times fall not out to his deare ſeruants, who are reſolutely prepared to ſtand vponupon their watch; for it is an heauie worke when that betideth vsus: and they who ſee not this, ſee litle in the myſterie of godlineſſe. And as I would hauehave my good brethren farre from lying ſtill, and abiding in vnbeliefe at ſuch a time when they hauehave caſt themſelues into it by their owne default; ſo yet to let all bold preſumers vponupon God, and abuſers of his merciemercy vnderſtand, that Gods bountifulneſſe is not ſet foorth in the Scriptures, to adde drunkenneſſe to thirſt in men,Deut 29.19. and to giuegive them libertie to ſinne who are alreadie too forward that way; this I ſay: That as the people of Iſrael perceiuing God to be iuſtly diſpleaſed with them for their treſpaſſe of the calfe, and therefore remouing the tabernacle where his preſence was, a farre off from them and their tents,Exo. 33.8.10. they durſt not preſume to go to the tabernacle to ſeeke the Lord, who in diſpleaſure was departing from them; but they ſought him a farre off, that is, ſtanding in their tent doore and worſhipping: ſo let thoſe who ſee their ſhame and nakedneſſe by ſinning againſt God, bluſh and be aſhamed; yet, becauſe he neuer taketh away his louing kindneſſe from thoſe whom he loueth, let them ſhew themſelues as guiltie perſons, though at the firſt afarre off, and with much difficultie to ſeeke vntounto him,1. Ioh. 2.1 that they may be receiued againe.
And thus I hauehave made mention of the firſt let which hindreth from godly life; euen the want of daily direction to ſerue God by: and hauehave ſhewed how Sathan holdeth Chriſtians in daungerous vnprofitablenes, by keeping them vnſetled in a godly courſe; and withall hauehave ſet downe ſome helpe againſt the ſame.