A Guide to Godliness, Book 6 · Chapter 8
CAP. VIII.
Of the impediments of a godly life, which ariſe from ſcandals and offences.
§. Sect. 1 The firſt ſcandall ariſing from the proſperity of the wicked.
ANd thus hauehave I ſhewed what are the vſuall impediments which the world and worldly men vſe to hinder vsus in the wayes of godlineſſe, both in reſpect of their iudgement and affections, their words and actions. Now we are to intreate of ſuch as ariſe from ſcandals and offences, which they commonly caſt in our way, as ſtumbling blockes, to diſcourage vsus in the courſe of Chriſtianity. The firſt whereof, is the flouriſhing eſtate of wicked worldlings, who proſper in their ſinfull courſes, and abound in riches, honours, and pleaſures, as though they were highly in Gods fauour, and were approoued of him in all their courſes, ſeeing they inioy aboue all others, ſo many teſtimonies of his louelove, and exceed all other men in outward bleſſings. And this the wiſe Salomon obſerued in his time: There is (ſaith he) a vanity which is done vponupon the earth; that there Eccleſ. 8. 14. & 9. 1, 2.be iuſt men, to whom it happeneth according to the worke of the wicked; againe, there be wicked men, to whom it happeneth according to the worke of the righteous; I ſaid that this alſo is vanity. This was it which had almoſt made holy Dauids foot to ſlip, to offend againſt the generation of Gods children, and to Pſal. 73. 2, 3, 13, 15.conclude, that he had clenſed his heart, and waſhed his hands in innocencie in vaine, when hee obſerued the great proſperity of the wicked, and how they thriued in all their courſes. This brought Ieremy to a ſtand, and made him ſo bold as to reaſon the matter with God, concerning the adminiſtration of his righteous Iudgements; Wherefore (ſaith he) doth the way of Ier. 12. 1, 2.the wicked proſper? wherefore are all they happy that deale very trecherouſly? Thou haſt planted them; yea, they hauehave taken roote; they grow, yea, they bring foorth fruit: Thou art neere in their mouth, and farre from their reynes. But this impediment we ſhall eaſily remooue, if with Dauid wee will goe into Gods Sanctuary; for there we ſhall vnderſtand their end: namely, that God hath ſet them in ſlippery places, from which he caſteth them Pſal. 73. 17, 18.dwone into deſtruction. And this truth we may confirme vntounto our ſelues, not only by our owne dayly obſeruation, but alſo by the experience of the faithful, who hauehave gone before vsus, and hauehave rayſed vp their hearts with comfort, after that they had ſtumbled at this ſtone of offence. I hauehave ſeene (ſaith Dauid) the wicked in great power, and ſpreading himſelfe Pſal. 37. 35, 36, 37.like a greene Bay tree. Yet he paſſed away, and lo, he was not; yea I ſought him, but he could not be found. And contrariwiſe; Marke the perfect man, and behold the vpright; for (howſoeuer his beginnings may be embittered with afflictions, yet) the end of that man is peace. But the tranſgreſſours ſhall be deſtroyed together; and the end of the wicked ſhall be cut off. So out of his wiſe experience Salomon thus concludeth, Though a ſinner doe euill an hundred times, and his dayes be prolonged, yet Eccleſ. 8. 12, 13.ſurely I know it ſhall be well with them that feare God, which feare before him. But it ſhall not be well with the wicked, neither ſhall he prolong his dayes, which are a ſhadow, becauſe he feareth not before God. Againe, let vsus conſider, that the wicked in this life hauehave with Diues all their good, the Luk. 16. 25.which through their abuſe turneth to their great euill, fatting them for the day of ſlaughter, and ſeruing vntounto them as occaſions and inſtruments of ſinne, doe but increaſe their fearefull condemnation. Let vsus remember that they hauehave their portion in this life, hauing their Pſal. 17. 14.bellies filled with Gods hid treaſure, and no further ioy remayneth vntounto them, but this which is ſo mutable and momentany; whereas the Lord hath farre better things in ſtore for his owne children and ſeruants, euen permanent riches and honours, and pleaſures at his owne right hand for euer-more. And therefore we neede not to enuie the happineſſe of theſe ſlaues, nor to be diſcouraged in the ſeruice of our heauenly Father, though for the preſent they hauehave more to ſpend in their riotous courſes then we; ſeeing though in the time of our non-age, he giueth vntounto vsus but ſome ſhort allowance, becauſe through childiſh folly wee are apt to abuſe greater plenty, and to accompany them in the ſame exceſſe; yet he reſerueth better things in ſtore for vsus, euen our heauenly inheritance, glorie without diſgrace, riches and treaſures which fade not, and rauiſhing delights which ſhall continue for euermore.
§. Sect. 2 The ſecond ſcandall ariſing from iudgement deferred.
The ſecond ſcandall and offence, is that delay which God ſeemeth to make in the adminiſtration of his Iudgements, and diſpenſation of his benefits and rewards. For firſt, when wicked men multiply their ſinnes, and yet eſcape deſerued puniſhment, they begin to doubt whether there be any prouidence, and ſo let the reines looſe to all manner of wickedneſſe: According to that of the Preacher, Becauſe Eccl. 8. 11.ſentence againſt an euill worke is not executed ſpeedily; therefore the hearts of the children of men are fully ſet in them to doe euill. And Gods children likewiſe ſtumble at this ſtone of offence, being tempted to thinke that there is no gaine in godlineſſe, and little profit in being more diligent then others in the duties of Gods ſeruice, when as they obſerue that there is, in reſpect of outward things, no aſſurance of louelove or hatred, nor any difference betweene one and another, ſeeing all things come Eccl. 9. 1, 2.alike to all, and there is one euent to the righteous and the wicked, to the good and to the cleane, and to the vncleane, to him that ſacrificeth, and to him that ſacrificeth not. As is the good, ſo is the ſinner, and he that ſweareth, as he that feareth an oath. But this tentation & ſtumbling blocke I hauehave before remoued; only let vsus remember, that Gods Iudgements like himſelfe are eternall, & that he giueth ſuch rewards to the godly, & inflicteth ſuch puniſhments vponupon the wicked as are endleſſe and euerlaſting. In which reſpect, a thouſand yeeres are with God but as one day, as the Apoſtle 2. Pet. 3. 8.ſpeaketh; and the benefits and afflictions of the longeſt liuer, nothing in compariſon of future ioyes and miſeries. And therefore the greateſt proſperity of wicked men ſhould not incourage any to follow their ſinfull courſes, ſeeing it ſhall ſoone hauehave an end, and bring with it endleſſe puniſhments. Neither ſhould the longeſt and greateſt afflictions diſcourage vsus in the duties of a godly life, ſeeing they are but light and momentany, in reſpect of that eternall weight of Glory, which they ſhall 2. Cor. 4. 17.cauſe vntounto vsus. Let vsus conſider, that though the Lord deferreth long to execute his Iudgements, yet thoſe that abuſe this patience and long-ſuffring, ſhall not eſcape in the end, and the longer that vengeance hath beene delayed, the more fearefull and intolerable will it be when it is inflicted. For though God commeth ſlowly, yet he payeth ſurely, and the longer that he is fetching his ſtroke, the more heauily will it light vponupon thoſe who doe not preuent it by their repentance. Finally, let vsus know, that wicked men, when they ſeeme moſt to flouriſh in the world, doe not, euen in this life, eſcape vnpuniſhed. For if they be not haunted with thoſe helliſh furies, the terrours and torments of a ſelfe-accuſing conſcience, which giueth them inwardly many a cold pang, when they ſmile and laugh in the face and outward appearance; they are not free from more dangerous and deſperate puniſhments, though they bee leſſe ſenſible and ſmarting, euen the deadly lethargie of carnall ſecurity, and that ſcarce cureable diſeaſe of a feared conſcience and hardneſſe of heart. Neither ought wee to be any more diſcouraged, becauſe God ſeemeth wholy to deferre the beſtowing of his rewards vponupon thoſe that ſerue him, vntounto another life, and becauſe in the meane time godlineſſe bringeth little gaine, and the ſeruice of God ſmall profit in the world. For ſuppoſe that this were ſo, yet the riches and eternity of the reward, will, when it is beſtowed, abundantly recompence our ſhort forbearance. And therefore, if the moſt couetous vſurers can with patience forbeare the ſight and fruition of their gold, which notwithſtanding is that dearely-beloued idoll, vponupon which their hearts are fixed; and can ſatisfie both their eyes and mindes with the ſight and peruſall of their bonds, which aſſure them, that at the yeeres end, they ſhall receiue it with ſome aduantage, though it be but tenne in the hundred; why ſhould not we with ioy and comfort performe ſeruice vntounto God, though he ſhould wholy deferre the rewards which he hath promiſed, euen vntounto the end of our liues; ſeeing wee hauehave a moſt ſure Pay-maſter, who hath couenanted to giuegive, in lieu of our forbearance, an hundred for tenne, yea, a thouſand for one, and hath committed to our keeping infallible bonds and euidences ſealed with the blood of Chriſt, and ratified with his oath, with the daily reviewing wherof, we may continually reuiue and refreſh our drooping and fainting ſoules? But if wee be ſo ſenſuall, that wee onelyonly minde things preſent, and preferre ſmall poſſeſſions, before the greateſt poſſibilities, & richeſt reuerſions, let vsus further know, that euen in this life God rewardeth his ſeruants with gifts of incomparable greater value, then thoſe which worldlings can moſt bragge off. For beſides that the godly are in reſpect of outward things, at Gods finding, who will neuer ſuffer them to want ſuch a conuenient competencie, as in his infinite Wiſdome he knoweth to be fitteſt for them; and though he giueth not vntounto them ſuch ſuperfluity and abundance, as many worldlings doe poſſeſſe, becauſe he knoweth, that it would rather be a burthen to preſſe them downe vntounto the earth, then a benefit to further them in the way to heauenly happineſſe, yet he giueth them ſufficiencie and contentation of minde, which the other want in their greateſt plenty: Beſides all this (I ſay) he beſtoweth vponupon them all the Royall priuiledges, whereof I hauehave already ſpoken, eſpecially the aſſurance of his louelove and their ſaluation, with all other ſpirituall graces, peace of Conſcience, and ioy in the Holy Ghoſt, as before I hauehave ſhewed more at large.
§. Sect. 3 The third ſcandal ariſing from hypocrites.
The laſt ſcandall & offence, wherof I will ſpeake, by which men are hindred from entring into, & proceeding in the duties of a godly life, ariſeth from thoſe that make profeſſion of Chriſtianity and ſincerity, whether they be priuate perſons, or publique, as the Miniſters of the Word and Sacraments. The firſt is that which is giuen by hypocrites, who making profeſſion of the true Religion, doe in their liues deny the power thereof, falling into many groſſe and grieuous ſinnes; eſpecially ſuch as are committed againſt the ſecond Table, as vniuſtice and vncharitableneſſe, fraud and deceit, cruelty and oppreſſion, pride and couetouſneſſe, falſifying of their couenants and promiſes: And alſo by ſuch as profeſſe the truth in ſincerity and vprightneſſe of heart, and yet through humane frailty and infirmity, are ſometimes ouer-taken of theſe and ſuch like ſinnes. Both which caſt before the feete of thoſe, who are vnregenerate, ſuch ſtumbling blockes of offence, that they are thereby brought out of louelove with Gods true Religion, preſuming that there is little good in it, when as they diſcerne no better fruits of it in their liues: and ſo hate not onelyonly ſuch profeſſours; but alſo their profeſſion for their ſakes, reſoluing with themſelues, that they will neuer be of their religion, which is ſo diſgraced in the world by the euill conuerſation of theſe ſeeming forward men. Yea, not onelyonly thoſe which are without, are wholy hindred from entring into the courſe of Chriſtianity, but thoſe alſo that are already entred, are hereby ſo diſcountenanced and diſheartned, that they proceed in the waies of godlineſſe, with much diſcomfort and diſcouragement. For they are not onelyonly hindred from making any profeſſion of Religion more then others, when they ſee it thus infamed, leſt hereby they might ſeeme like vntounto them, and ſo bring vponupon themſelues the diſgrace and reproch of hypocrites, but alſo out of the ſame reſpects ſhunne the practice of all Chriſtian duties, which hauehave at leaſt any appearance of Piety, as hearing the Word with any extraordinary diligence and deuotion, Holy communication, Chriſtian admonition, ſtrict obſeruation and ſanctification of the Lords day, prayer in their families and ſuch like, becauſe they would not incurre among worldlings, the ſuſpition of being hypocrites. For the auoyding of which ſcandall and impediment, let all thoſe in the feare of the Lord be admoniſhed, which call vponupon the Name of Chriſt, to depart from iniquity, and that as they ſhine more then others in the Light 2. Tim. 2. 19.of an holy profeſſion, ſo alſo that they approue this Light to be diuine and heauenly, by the kindely and liuely heate of a charitable conuerſation, and glorifie God, and adorne their profeſſion, by bringing forth the fruits of it, not onelyonly in their piety towards him, but in their works of righteouſneſſe and charity towards their neighbours. Let them take heed, that they preſume not to take Gods holy couenant into their Pſal. 50. 16.mouthes, when as they hate to be reformed; nor to weare Gods liuery of a ſincere profeſſion, to diſhonour him by their infamous liues: and that they doe not, by giuing iuſt cauſe of offence, as much as in them lieth, deſtroy thoſe for whom Chriſt hath died, and ſo cauſe his precious blood to be ſhed in vaine, leſt in that great Day of accounts, the blood of theſe men, who hauehave periſhed by their euill example, be required at their hands. Let them remember, that counterfet piety is double iniquity; that the hypocrite ſhalbe cut off, & his hope periſh; that the ſeeming holy Phariſe is much more odious in Gods ſight, then Publicanes and open ſinners, ſeeing they more diſhonor God, & diſgrace his holy truth then any other. Finally, that God wil be honored in all thoſe that draw neere vntounto him, either by rewarding their ſincerity, or puniſhing their hypocriſie; and that aboue all others, the hypocrite ſhall be aſſuredly plunged into that bottomeleſſe Gulph of helliſh condemnation, in which regard, when our Sauiour ſpeaketh of the vndoubted puniſhments of deſperate ſinners, he vſually ſaith, that they ſhall hauehave their portion with hypocrites in outer darkeneſſe, where ſhall be weeping and gnaſhing Matth. 24. 51.of teeth. Thoſe alſo, who are not yet called and regenerate, are to be admoniſhed, as they tender the euerlaſting ſaluation of their ſoules, that they doe not ſuffer themſelues to be hindred and diſcouraged by this ſcandall of the euill liues of hypocrites, and weake Chriſtians, from the profeſſion of Gods true Religion, and the practice of holy duties. And to this purpoſe, that they aſcribe theſe enormities or frailties to any thing rather, then vntounto the profeſſion of the truth, or the outward practice of it in any Chriſtian duties of Gods ſeruice: As namely, to the malice of the deuill, who with his tentations, aſſaulteth profeſſours with more helliſh policy & fury then other men, becauſe their ſins & fals doe moſt diſhonor God, and blemiſh the beauty and brightneſſe of his ſhyning truth; to the wily ſpite of worldlings, who with all their indeuour intice or compell thoſe that make any ſhew of Religion, to accompany them in their wicked courſes, that they may countenance their actions by their examples, or eſcape their admonitions and reprehenſions, when as they are now become alike faulty. Or to their deepe and poyſonous corruptions, which notwithſtanding their outward profeſſion, doe ſtill lye ſecretly lurking in their hearts, which cauſe them to breake out into thoſe ſinnes, which their owne conſciences, inlightened with Gods truth, doe vtterly condemne. Neither can they with more ſhew, impute their ſcandalous ſins and foule falls, to the iuſt and pure Religion profeſſed by them, then the crookedneſſe of the worke to the right and perfect ſquire, or the fouleneſſe of their hands to the pure criſtall fountaine, which if it were rightly vſed, would waſh and make them cleane. For what are all their faults, but crooked aberrations from this ſtraight way of truth? What are they, but ſuch ſinnes as are continually condemned and beaten downe in the preaching of the Goſpell? For how can they hauehave any incouragement to goe on in their wickedneſſe, by their often hearing of Gods Word, wherin his fearfull Iudgements are daily denounced againſt all thoſe who liue in their ſinnes? And therefore accurſed be that foule mouth, if it bee not waſhed in the teares of vnfained repentance, that dare belch out ſuch a blaſphemie againſt Gods holy truth, as to ſay, that if there were leſſe preaching and hearing of the Word, there would be more obedience towards ſuperiours, and more louelove and charity towards equalls and inferiours. And likewiſe thrice vnhappy they, who will ſo ſtumble at this ſtone of offence, caſt into their wayes by the euill liues of hypocrites, as that they refuſe to take vponupon them this holy profeſſion, or to bring forth better fruits then they in their Chriſtian practice. As if all ſhould refuſe phyſicke, becauſe ſome dye that take it; or wholſome food, becauſe ſome who hauehave their ſtomackes full of corrupt humours, are not nouriſhed thereby, but becomming more ſicke, doe preſently caſt it vp againe without profit. Finally, let no weake Chriſtians bee diſcouraged by the euill liues of hypocrites, from making open and bold profeſſion of Gods truth, and bringing forth the outward fruits of it in the practice of all Chriſtian duties, becauſe they would not be thought like vntounto them. For what were this, but to deny Chriſt before men, becauſe we would ſhun their reproches? and to be in truth impious in the neglect of Chriſtian duties, becauſe we would ſhunne the ſuſpicion of hypocriſie? What were this, but to eſteeme more of the vaine and falſe cenſures of prophane worldlings, then of the approbation which our good actions, and holy duties ſhall hauehave from God and a good conſcience? What were this, but to refuſe to be Gods true treaſure and pure gold, becauſe there are in the world many counterfeit ſlips? to grow in his field, and to lye in his barne, like good wheat, becauſe there are tares in the one, and chaffe in the other? What were this, but to giuegive ouer our lawfull callings, and honeſt labours in them, becauſe there be ſome of the ſame trade that diſcred it themſelues and their calling, by their fraudulent and deceitfull dealings? But if this preuaile with vsus, let vsus alſo be aſhamed to eate wholſome food, becauſe ſome hauehave ſurfeted on it; or to drinke ſuch drinkes as others hauehave abuſed to drunkenneſſe. Yea rather, becauſe others hauehave diſgraced the pure and true Religion which we profeſſe, by their wicked liues; let vsus, who are ſincerely minded, make open profeſſion of it, that we may adorne it by our holy conuerſation; for the more it is blotted and blemiſhed with their fruits of iniuſtice, the more it needeth the hands of innocents, to waſh and reſtore it to its natiue purity. And thus much of that ſcandall which ariſeth from the euill liues of hypocrites; of that which is cauſed by the bad example of euill Miniſters, I hauehave before ſpoken, and therefore refer the Reader to that which hath been ſaid.