A Guide to Godliness, Book 6 · Chapter 12
CAP. XII.
Of the third ſort of carnall affections, which are impediments to a godly life; as ſuperſtitious ſcrupuloſity, deiection of minde, feare and deſperation.
§. Sect. 1 That ſcrupuloſity is a great impediment to a godly life.
THe third ſort of carnall 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, heauineſſe and too much deiection of minde, feare and deſperation. Superſtitious ſcrupuloſity is, when through naturall blindneſſe and want of ſound knowledge, we doubt of all our actions, whether they be lawfull or vnlawfull, and call eueryevery thing into queſtion, being ready to yeeld vntounto eueryevery tentation which abridgeth vsus of our Chriſtian liberty, when ſome fearefull iudgement is ſuggeſted and threatned by the deuil and our owne corruption, if we forbeare not the vſe of things lawfull, or doe not ſuch things as are vnlawfull. The which, we miſtaking for our owne thoughts, and concluding that wee hauehave giuen our full conſent vntounto them (though in truth they are the meere ſuggeſtions and tentations of our ſpirituall enemies) doe yeeld our ſelues ouer vntounto them, as though wee were bound vponupon ſome fearefull penalty, to obey them, though they hauehave no ground or warrant out of Gods Word, yea in truth are expreſly contrary vntounto it. The which is a notable impediment to a godly life; Firſt, becauſe it maketh vsus to ſpend our thoughts and time about toyes and trifles, as the vſing or not vſing ſuch creatures, the doing or not doing of ſuch actions, as are in their owne nature indifferent, and of ſmall importance; whilſt in the meane while, wee neglect the maine duties of Gods ſeruice and of a godly life. Secondly, becauſe theſe ſcrupulous and ſuperſtitious feares, apprehending, vponupon eueryevery vaine ſuggeſtion and ſlight occaſions, ſome dreadfull iudgement threatned, if we doe not yeeld to the tentation, doe diſturbe and diſquiet the minde, and take away all inward peace and tranquillity which ſhould comfort and incourage vsus in well-doing, and ſo maketh vsus to neglect altogether all good duties, or to performe them to no purpoſe and profit, by reaſon of our doubting and incredulity, our trouble of mind and diſquietneſſe. Yea oftentimes the body is ſo infeebled, partly by theſe inward vexations, griefe and heauineſſe, and partly by beeing reſtrayned from the comfortable vſe of Gods creatures, that they are diſabled vntounto all good duties, and become weake, ſicke, and vnfit inſtruments to be vſed by the ſoule in the ſeruice of God. Now the cauſe of theſe ſcrupulous feares and troubles of minde are diuers. For firſt on Gods part, they are either fruits and effects of his iuſtice, hereby puniſhing our former ſinnes, and eſpecially becauſe wee hauehave neglected his holy feare, and to performe vntounto him the duties of his ſeruice which he hath required of vsus; it being iuſt with God, that becauſe we would not harbor his feare in our hearts, we ſhould hauehave thē repleniſhed & vexed with cauſles feares of Bug-beares & ſhadows, & becauſe we would not ſerue him by yeelding obedience vntounto his will, that therefore wee ſhould become ſlaues to our owne ſuperſtitious phantaſies, ſometimes impoſing vponupon vsus obedience vntounto them, and when wee are ready to performe it, pulling vsus backe with ſome new ſuggeſtion, ſo that wee ſtand in an aſtoniſhed manner, neither daring to doe it, nor leaue it vndone, ſeeing both alike threaten the ſame danger. Or elſe it is an effect of Gods mercy, when as he conuerteth theſe effects of his Iuſtice to their good; vſing them as meanes of their contrition and humiliation, whereby they are fitted and prepared for true repentance, and hauehave a reſolution and indeuour wrought in them of ſeruing God in all good duties, that ſo they may either be freed, or at leaſt ſecured from all thoſe euils, which theſe ſcrupulous feares doe threaten againſt them. Secondly, on our part they are cauſed, firſt, by our ſinnes, whereby we hauehave iuſtly brought theſe vexations vponupon vsus. Secondly, by our ignorance and want of iudgement, which maketh vsus that wee cannot diſtinguiſh betweene the ſuggeſtions and tentations of Satan and our owne thoughts; betweene the bare imaginations of our mindes, vntounto which we giuegive no entertainement, and the conſent of our wills vntounto them. By reaſon whereof, wee either condemne our ſelues of ſuch ſinnes as we neuer committed, ſeeing we hauehave at the firſt entrance of ſuch thoughts and ſuggeſtions reſiſted, and like Wilde-fire hauehave caſt them out of our mindes and hearts, or that our ſinnes in this kinde are much more grieuous then they are, as though we had giuen full conſent vntounto them, becauſe we hauehave a while harboured them in our mindes, by reuoluing and thinking too long on them, before we hauehave beaten them backe, and quenched them by the ſhield of faith. Thirdly, ſuch ſcrupuloſities and ſuperſtitious feares, ariſe commonly from the naturall humour of melancholy abounding in vsus, which maketh feareful impreſſions in our imaginations, and diſquieteth our mindes and hearts with terrible apprehenſions, which hauehave no true ground in themſelues, eſpecially when as this humour is (as it were) leauened and ſet a working and boyling with the guilt of ſin, tormenting the conſcience, or with the ſenſe and ſmart of ſome great and extraordinary croſſes and afflictions. Laſtly the diuell laboureth to hinder vsus in the duties of a godly life, by making vsus ſcrupulous and ſuperſtitious. For when he can keepe vsus no longer in carnall ſecurity, by reaſon that wee are naturally timorous, and hauehave ſome feare of God, through the ſight of our ſins, and apprehenſion of his iudgements begun in vsus, then he indeuoreth to turne our feare to falſe obiects, that ſo fearing thoſe things which are not to bee feared, he may keepe out of our hearts the true feare of God, which ſhould be in vsus the fountaine of true obedience. And when he can no longer continue vsus in open prophaneneſſe, being now reſolued to performe ſome ſeruice vntounto God, he will moue vsus, all he may, to ſpend all our time and ſtrength about trifles and things of no worth, that in the meane while, we may neglect mayne and ſubſtantiall duties, which are neceſſary for the ſetting forth of Gods glory, and the furthering and aſſuring of our ſaluation. Secondly, by theſe ſcrupulous feares hee diſtracteth our mindes, turmoyleth our hearts, and diſturbeth and diſquieteth our conſciences, ſo as we cannot at all performe any duties of Gods ſeruice, or if wee doe, yet ſo vncomfortably, and with ſuch anxiety and diſtraction, with ſuch doubting and infidelity, that they can neither bee acceptable to God, nor profitable for our owne ſaluation. Laſtly, when our hearts are poſſeſſed with theſe ſcrupulous feares, he eaſily withholdeth vsus thereby from performing thoſe holy duties which God requireth, whilſt hee ſuggeſteth that ſome fearefull iudgement ſhall be fall vsus, if we doe them, becauſe we are vnworthy or vnprepared; or elſe preſſeth vsus to doe them out of theſe feares, that wee may eſcape that which he threatneth to impoſe: And ſo to performe Chriſtian duties not out of true grounds, and to right ends, as louelove, filiall feare, and obedience to God, to the end we may glorify him, but out of ſlauiſh terrour, that we may eſcape that violēce which he threatneth vponupon our neglect. Whereof it will come to paſſe, that the beſt duties thus performed, are not any true ſeruice of God, but rather of the deuil, ſeeing feare of him, & not the louelove of God; his terrible threatnings, and not faith in Gods promiſes moueth vsus vntounto them.
§. Sect. 2 Of the meanes whereby we may be freed from ſuperſtitious ſcrupuloſitie.
Now the meanes to be freed from this impediment, are, Firſt, that wee forſake our ſinnes, and turne vntounto God by vnfained repentance, and ſo apply his gracious promiſes vntounto vsus by a liuely faith, that being reconciled vntounto vsus, he may keepe vsus ſafe vnderunder his prouidence and protection, and not iuſtly for our ſinnes giuegive vsus ouer to the Tempter, to be terrified with his feares, and turmoyled with his falſe ſuggeſtions. Secondly, wee muſt labour to hauehave our mindes illuminated with ſauing knowledge, the light whereof will eaſily diſcouer the falſhood and vanities of theſe ſuperſtitious ſcruples and feares, and to attaine vntounto ſpirituall wiſedome and ſound iudgement, that thereby wee may be enabled to diſcerne betweene our owne thoughts, which we entertaine with conſent of will, and the tentations of the deuill which wee hauehave reſiſted; the good motions of Gods Spirit which are alwaies agreeable to his Word, and the ſuggeſtions of the diuell, which hauehave no ground or warrant from it. Thirdly, we muſt take heed, that we doe not take any thing vponupon the deuils bare ſuggeſtion, ſeeing he is a lyer from the beginning, who by his falſhood laboureth to deceiue & deſtroy vsus (for what were this, but to beleeue in him by an abſolute faith, when there is no reaſon for it?) but wee muſt examine his tentations by the rule of Gods Word, which will eaſily diſcouer the fraud, weakeneſſe, and maliciouſneſſe of them. For nothing giueth Satan more aduantage againſt weake Chriſtians, then their readineſſe to giuegive credit to his tentations, without bringing them to the touchſtone of Gods Truth. Fourthly, if Satan taketh aduantage from the humour of melancholy abounding in vsus, to fill and fraught our hearts with theſe ſcruples & feares, we muſt vſe the helpe of the skilfull Phyſician for the remouing of this cauſe, that ſo the effects may ceaſe: And withal aske the counſel of ſome iudicious & faithful Diuine, who may direct vsus in our wayes, & reſolue our doubts; vponupon whoſe iudgement, grounded vponupon Gods Word, we muſt more reſt, then vponupon our owne weake conceit and opinions, eſpecially being thus blinded with thoſe blacke and foggie miſts, which falſe feare and melancholy hauehave caſt before them. Fifthly, wee muſt labour to hauehave our hearts poſſeſſed and repleniſhed with the true and filiall feare of God, ſpringing from Faith and LoueLove, whereby we ſhall be made zealous in Gods ſeruice; and then there will be no roome for theſe Panicke and ſuperſtitious feares, nor any aduantage giuen to Satan of ſeazing vponupon vsus with his ſuggeſtions. Laſtly, we muſt carefully take heed, that we doe not yeeld our ſelues ouer to be ruled by theſe ſcruples and feares, either to doe, or not to doe any thing, becauſe of ſome euill threatned; but in things indifferent, it is our beſt courſe to reſiſt the tentation, by doing the contrary to that which is ſuggeſted, if Chriſtian prudence tell vsus, that it is conuenient, all circumſtances conſidered. And in things lawfull or vnlawfull, we are to performe or omit them, not out of ſcrupulous feare of any euils threatned by the tempter, from which God is al-ſufficient to ſhield vsus, but in obedience to God, becauſe he in his Word hath commanded or forbidden them.
§. Sect. 3 That carnall feare is a great hinderance vntounto godlineſſe, and the meanes to be freed from it.
Secondly, we are hindred by carnall feare in the duties of a godly life, whileſt thereby we are mooued to thinke, that we ſhall neuer be able to performe them, though we vſe all our indeuour; or if we hauehave begunne well, yet we ſhall neuer hold out vntounto the end, by reaſon of our owne frailties and infirmities, the afflictions and troubles which croſſe vsus in theſe courſes, and the manifold and malicious tentations and perſecutions, which are raiſed againſt vsus by the enemies of our ſaluation. By which feares our mindes are troubled, our hearts vexed and turmoyled, our courage quailed, our reſolutions weakned, and we vtterly diſabled and diſcouraged from entring into this courſe of Chriſtianity, when as we hauehave little or no hope of proceeding & continuing in… vntounto the end, that we may be ſaued. The which tentation is much ſtrengthened, when we ſee the many faintings and faylings of others that hauehave gone before vsus, who profeſſing Chriſtianity, hauehave either neglected the duties belonging to it, or performed them to little purpoſe in a cold, formall & careleſſe maner; and in the end hauehave wholy deſiſted & returned back to their old prophanenes. Which impediment if we would remoue, we muſt know that neuer any did ſeriouſly & ſincerely ſeeke God in the waies of his commandements, but they hauehave aſſuredly found him. And therfore we muſt not be diſcouraged with the faylings and relapſes of hypocrites & temporaries, if our owne conſcices teſtifie vntounto vsus, that we labour to ſerue and pleaſe God in the vprightneſſe of our hearts. Secondly, our faintnes and weakneſſe muſt not diſcourage vsus from entring into, and proceeding in the waies of godlineſſe, ſeeing we walke not in our owne ſtrength, but by the power of God aſſiſting vsus, nor by vertue of our own reſolutions & indeuours, but of Gods gracious and free promiſes made vntounto vsus in Chriſt, that he will not onelyonly iuſtifie, but alſo ſanctifie vsus, & free vsus as well from the corruption of ſin, as the guilt and puniſhment. The which if we apprehend by a true & liuely Faith, we ſhalbe able to ouercome all difficulties, and to ſerue God in ſome good & acceptable maner; as I hauehave more fully ſhewed in the beginning of this Treatiſe. Finally, we need not to feare our perſeuerance in the duties of godlineſſe vntounto the end, if diſclayming our owne ſtrength, we reſt and rely wholy vponupon Gods power and promiſes, ſeeing he is able and al-ſufficient to perfect that good worke which he hath begunne, to enable vsus likewiſe, who are impotent in our ſelues, to doe all things neceſſarie for his glory and our ſaluation, Phil. 1. 6. & 4. 13. Ioh. 10. 28. Rom. 8. 35, 36, 38.through the power of Chriſt which ſtrengtheneth vsus. To arme vsus againſt all the tentations of the deuill, the world and our owne fleſh, ſo that all the power of hell, the proſperity or perſecutions of the world, nor any thing elſe whatſoeuer, ſhall be able to ſeparate vsus from the louelove of God, or to put out and extinguiſh our louelove of him in our hearts; or to hinder our proceeding in the wayes of godlineſſe, vntill by walking in them, wee attaine vntounto euerlaſting ioy and happineſſe.
§. Sect. 4 That carnall ſorrow is an impediment to a godly life.
Againe, we are much hindred in the duties of a godly life, by carnall ſorrow and lumpiſh heauineſſe. For if (as the Apoſtle ſaith) 2. Cor. 7.worldly ſorrow cauſeth death, both in reſpect of the life of grace and glory, then muſt it needs alſo diſable vsus vntounto all actions of life, being made as vnfit for them hereby, as a man in the ſtate of death, to performe any works of the liuing. Now this heauines & exceſſiue ſorrow ariſeth from diuers cauſes, as firſt, from the ſight & ſenſe of our innumerable & grieuous ſins, when as it is not mixed with faith & the louelove of God, but meerely ariſeth out of ſeruil feare & ſelf-louelove, apprehending Gods terrible Iudgments againſt vsus for our ſins. Secondly, from the imperfection in our ſanctification, whereof it is, that our vnmortified corruptions doe rage & ſway in vsus, diſabling vsus vntounto Gods ſeruice, and making vsus prone vntounto ſin. That the duties which we performe, are ſo ful of wants & weakneſſes, that we can with no cōfort looke vponupon them. That the graces of Gods 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 hardneſſe of heart, and ſo in the reſt. Thirdly, from our weakneſſe in faith, perſwading vsus of the remiſſion of our ſinnes, and of our reconciliation and peace with God. Fourthly, from ſpirituall deſertions, whereby God eſtrangeth himſelfe from vsus, and ſeemeth to hauehave left and forſaken vsus. Fifthly, from our fainting and failing in the waies of godlineſſe, and often relapſes into ſinne. Sixthly, from our manifold and ſharpe afflictions, which are ſo bitter and vnpleaſant to the fleſh, that they make vsus immoderately ſorrowfull, and to breake out into ſome impatiency, as though they were ſignes of Gods wrath and diſpleaſure, and not of his fatherly louelove correcting vsus for our amendment. Seuenthly and laſtly, this ſorrow ariſeth in the hearts of weake Chriſtians, when as they compare themſelues with others that hauehave made a better and greater progreſſe in the graces of Gods Spirit, and in the duties of a godly life; being hereby moued to think, that the graces which they ſee in others, are wholly wanting in themſelues, becauſe their leſſer light is obſcured by a greater, and ſeemeth nothing, becauſe it is not of equall brightneſſe. Or if they hauehave any at all, yet that it is falſe and hypocriticall, becauſe it is but of ſlender growth, and much inferiour to thoſe which we obſerue in many others, whom notwithſtanding we hauehave as much exceeded in meanes, as they vsus, in the fruits of them. By which ſorrowes and heauineſſe, ariſing from theſe and ſuch like cauſes, the poore Chriſtian doth more & more weaken the operation of Gods graces in him in the duties of a godly life, becauſe he doth too much already apprehend their weakneſſe, and more diſableth himſelfe, becauſe he ſeeth his inability. For hauing with immoderate griefe weakened his body, and ſpent his ſpirits; oppreſſed his heart, and terrified his conſcience, he is made lumpiſh and dull, vncheerfull and vncomfortable in all the duties of Gods ſeruice. For the remouing of which impediment, we muſt carefully take heed that we doe not diſioyne faith from our repentance; but as wee hauehave one eye vponupon our ſinnes, that wee may ſorrow for them, ſo the other eye vponupon our Sauiour Chriſt, who hath fully ſatisfied for them. Secondly, we muſt not dreame vponupon any perfection of ſanctification in this life, though we labour after it, and then we ſhal not be too much deiected, and mourne immoderately for our imperfection; whereas if we fancy vntounto our ſelues a farre greater meaſure of grace and holineſſe then it is poſſible for vsus to attaine, it will be a cauſe of exceſſiue ſorrow, when we finde how farre we come ſhort of our hopes. Thirdly, we muſt looke vponupon Gods graces, and the fruits of them in holy obedience, as teſtimonies of Gods louelove, and euidences of our ſanctification, and not as being any meritorious cauſes of his fauour, and our ſaluation. For then we need not to ſtand ſo much vponupon the quantity and degree of them, as vponupon their ſincerity and truth, which when we finde, we may reioyce in the aſſurance of Gods free grace and louelove through Ieſus Chriſt. Whereas if we looke vponupon them in their worth and worthineſſe, the ſight of their imperfections will bereaue 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 vsus alſo acceptable vntounto him. For hee will not breake the bruiſed reed, nor quench the ſmoking flax. He reſpecteth Math. 12. 20.and tendreth his young lings and weaklings, as well as thoſe who hauehave attained to greater ſtrength; and he hath pronounced them bleſſed, who Math. 5. 6.hunger and thirſt after righteouſneſſe, as well as thoſe which are perfectly righteous. Finally, as we muſt take notice of that wee hauehave not, that wee may labour after it, ſo alſo we muſt not neglect what wee hauehave, that wee may be truly thankfull vntounto God, from whoſe free grace we hauehave receiued it; among which we may number ſpirituall life, whereby onelyonly we can be ſenſible of our wounds and weakneſſe, the ſight and ſenſe of our ſinnes, by which we are moued to deny our ſelues, and to fly vntounto Chriſt, hungring deſires of grace and holineſſe, ſeeing wee hauehave Gods promiſe that they ſhall be ſatisfied. And ſo we ſhall ioyne faith with our repentance, ioy with our mourning, louelove and thankfulneſſe with our meekneſſe and humility.
§. Sect. 5 Of deſperation, and that it is a great impediment to godlineſſe.
Finally, theſe ſcrupulous feares, and carnall ſorrow, if they bee not remoued or moderated, will bring vsus by degrees, into that fearfull gulph of deepe deſpaire, whereby we ſhall caſt off all hope of Gods mercy, and reiect the all-ſufficient merits and ſatisfaction of Ieſus Chriſt, through our incredulity, as though the multitude and hainouſneſſe of our ſinnes, did farre exceed them. And this is the very cut-throat of all piety, and the diuels ſtrongeſt and moſt horrid chaine, to inſlaue men in his ſeruice, and to hinder them from entertaining ſo much as a thought or deſire of ſeruing God in the duties of a godly life. For it wholly diſcourageth a man from proceeding in ſuch a way, as offreth no hope of bringing him to his iourneys end. It maketh a ſeruant wholly to neglect his duty, when as hee is quite cut off from all expectation of reward. It cauſeth men to giuegive themſelues to all ſenſuality, voluptuouſneſſe, and prophaneſſe, when they hauehave no other hopes, but what this preſent life offereth vntounto them; and the rather, that they may hereby put off, for a little while, their terrours of conſcience, and griefes of minde; as it were by drinking of cold water in the fit of a feauer. And wanting faith, by which wee are vnited vntounto Chriſt, in whom a lone we can bring forth fruits of holineſſe and righteouſneſſe, how can we otherwiſe chuſe but be vtterly barren in all true obedience, and like wild Oliue trees, bring forth onelyonly fruits of impiety and wickedneſſe? Which impediment if we would remoue, we muſt remember, that the Lord is infinite in grace and mercy, as he deſcribeth himſelfe Exod. 34. 7.in his Word, ſo that though our ſinnes be many and grieuous, yet they are infinitely exceeded by them, for his mercies are aboue all his workes. Micah 7. 18.That he taketh delight in ſhewing mercy toward repentant ſinners, ſeeing hereby he exerciſeth his nature, and magnifieth his holy name in the manifeſtation of his grace and goodneſſe. That he loued vsus when we were his enemies; yea ſo loued vsus, that he ſent his onelyonly begotten and dearely Ioh. 3. 16.beloued Sonne to dye for vsus, and therefore will not now reiect vsus, when as through Chriſt we ſue and ſeeke to be reconciled vntounto him. That he hath made his free couenant of grace with vsus, wherein hee hath promiſed the remiſſion of all our ſinnes, vponupon the alone condition of faith, bringing forth the fruits thereof in vnfained repentance, and that his promiſes are indefinite, without exception of any ſinners, and therefore ſhall aſſuredly belong vntounto vsus, if we doe not reiect them through vnbeliefe. That the merits and ſatisfaction of Chriſt are of infinite value, and an all-ſufficient ſatisfaction for the ſinnes of the whole world, if they were applyed by faith; and that he hath giuen vntounto vsus his couenant in writing, and ratified it by his Sacraments, which he hath annexed as ſeales to the great Charter of our peace, that there might no place be left to doubting. Finally, that our Sauiour Chriſt continually maketh interceſſion for vsus, pleading the all-ſufficiency of his merits and ſatisfaction for our iuſtification and ſaluation. So that though we ſinne, yet this is our comfort, that we hauehave an Aduocate 1. Ioh. 2. 1, 2.with the Father to pleade our cauſe, euen Ieſus Chriſt the righteous, and he is the propitiation for our ſinnes.
§. Sect. 6 That pride is a ſingular impediment to a godly life.
Beſides theſe, there are diuers other carnall corruptions, which are notable impediments vntounto a godly life. The firſt wherof is naturall pride, whereby we hauehave an high conceit of our ſelues, and of eueryevery ſhadow and ſhew of grace in vsus, and imagine that we hauehave ſo much already, that wee need not to labour after more, nor to vſe any meanes for inriching of our ſelues with thoſe graces whereof we ſtand in need. An example whereof we hauehave in the Phariſes, who thought they ſaw, when as they were blind, Ioh. 9. 31.and therefore neglected the light of truth, when as the Sunne of righteouſneſſe did ſhine vntounto them. In the Laodiceans, who thought that they were rich, and had need of nothing, when as they were poore and miſerable, Apoc. 3. 17.blind and naked. In the young Iuſticiary, who thought hee had done all Math. 19. 20.that God required of him, and attained vntounto perfection, when as yet hee had done nothing, but ſtill remained the ſlaue of ſinne, loaded with corruptions and imperfections. And in the Corinthians, who proudly conceited that they were rich, and raigned as Kings, not needing any helpe from the bleſſed Apoſtle, when as ſtill their luſts raigned in them. The which, aboue all other corrupt affections, hindreth vsus from proceeding in the wayes of godlineſſe. Firſt, becauſe God denyeth to giuegive his graces to ſuch as being proudly conceited of themſelues, doe not acknowledge that they ſtand in need of them, and conſequently would neuer be thankfull for them. For he exalteth the humble, and pulleth downe the proud, he filleth the hungry with good things, and ſendeth the full empty away. Secondly, Luk. 1. 52, 53.becauſe they, thinking that they hauehave enough already, neuer labour after more, but neglect all good meanes which God hath ordained for the begetting and increaſing of all his graces in vsus; and hauing ſcarce ſet one foot forward in the courſe of Chriſtianity, yet conceiting that they hauehave almoſt attained vntounto the Goale of perfection, & that they hauehave far outſtripped all others, they ſtand ſtill, as though there were no need of further proceeding. Now if we would remooue this impediment, wee muſt mortifie our carnall pride, and labour after true humility, that hauing a ſight of our ſinne and miſery, we may not content our ſelues, but labour to come out of this wretched eſtate. Wee muſt ſtriue to ſee and feele our wants and weakneſſes, that ſo we may vſe all good meanes wherby they may be ſupplied, and we ſtrengthened; and the imperfections of our beſt actions, that ſo we may labour after more perfection. Wee muſt acknowledge our ſelues wounded and ſicke with ſinne, that Chriſt may heale and cure vsus; weake in grace, that he may ſtrengthen vsus; naked, that Apoc. 3. 18.he may clothe vsus; poore, that he may inrich vsus; blind, that hee may giuegive vsus ſight, and loſt in our ſelues, that he may ſaue vsus. The ſecond, is vniuſt anger, frowardneſſe, and peeuiſhneſſe, which for the time take away the vſe of reaſon, and much more the power of Religion, making vsus vnfit to pray, reade, or heare the Word of God, or to performe any other Chriſtian duty, either vntounto God, our neighbour, or our own perſon; and for the time ſo ſtifleth and hindereth the operations of Gods Spirit, and the holy motions of his Diuine graces dwelling in vsus, that ſcarce any ſemblance or ſhew of them will appeare, either to others or our ſelues; as wee ſee in the example of holy Dauid, who in his cooler thoughts and well tempred affections, made ſome ſcruple of cutting Sauls garment, but being inraged 1. Sam. 25.with fury, reſolueth on the death not onelyonly of Nabal who had offended him, but of his whole family, who were innocent, and rather on his ſide then againſt him. For the remoouing of which impediment, it is neceſſary that we doe not giuegive way vntounto this vnruly paſſion, according to the Apoſtles admonition, but that we ſubdue and keepe it vnderunder, not ſuffering the Sunne to goe downe on our wrath; vſing all good meanes to mortifie Eph. 4. 26.theſe carnall paſſions, and to attaine vntounto the contrary grace of meekeneſſe and gentleneſſe, of which I hauehave written at large in my Treatiſe of Anger.
§. Sect. 7 That ſloth and lazineſſe is a great impediment to a godly life.
The third corrupt affection, is ſloth and lazineſſe, which maketh men loth to take paines in performing the duties of Gods ſeruice, as watchfulneſſe, Prayer, hearing the Word, Meditation, and the reſt. For many hauing proceeded thus farre, as to approoue theſe things in their iudgements, and hauehave ſome deſires and faint reſolutions to put them in practice, yet when they finde that they cannot be done without ſome paines, being of an idle and ſluggiſh diſpoſition, they are preſently diſcouraged, and hauing found the treaſure which is ſufficient to make them rich, chuſe rather to remaine in their ſpirituall beggery, 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 lazie, that they flie that labour which is required vntounto them. Needs muſt ſuch ſluggards liue in pouerty, ſeeing it is onelyonly the hand of the diligent that maketh rich. And Pro. 22. 13.farre off are they from atchieuing any excellent worke, who ſit idly ſtill, pretending excuſes of danger and difficulty, and that there is a Lyon without, ready to ſlay them, if they goe out into the ſtreet; which impediment if wee would remooue, let vsus conſider, that howſoeuer ſuch men pleaſe themſelues with idle deſires, yet they wil nothing profit them, vnleſſe they ſhake off their ſluggiſhneſſe, and vſe all diligence in their ſpirituall buſineſſe. So Salomon ſaith, that the ſoule of the ſluggard deſireth, and hath nothing; Pro. 13. 4.but the ſoule of the diligent ſhall be made fat. Yea, ſuch deſires, if wee reſt in them, doe hurt, rather then helpe vsus, according to that of Salomon; The deſire of the ſlothful killeth him, for his hands refuſe to labour. Secondly, let Pro. 21. 25.vsus conſider, that by this ſloth we doe not only not get any ſpiritual riches, but alſo that wee conſume that we already ſeeme to hauehave. For as our Sauiour ſpeaketh in another caſe, He that gathereth not, ſcattereth abroad; Mat. 12. 30.in which reſpect, Salomon maketh that man which is ſlothfull in his worke, …er to him that is a great waster. Thirdly, let vsus conſider, that the Lord Pro. 18. 9.hath appoin… this world to be a place of paines & labour, and reſerueth his Sabbath of reſt for the world to come, after wee hauehave finiſhed our worke. Heere we muſt worke in his Vineyard, and the night of death muſt come, before wee ſhall bee called to receiue our wages. Heere wee muſt keepe our markes, and there inioy the riches which wee hauehave gotten by our ſpirituall trading. Heere wee muſt fight the Lords battels, being couered with ſweat and blood, and there wee ſhall obtaine the Crowne of victory. Finally, heere wee muſt trauaile like poore Pilgrims, and then take our eaſe when we hauehave finiſhed our iourney, and are come ſafe to our heauenly home. Fourthly, let vsus call to minde the labours of the Saints which hauehave gone in this way before vsus, and eſpecially of our Sauiour Chriſt himſelfe, who trauailed for our ſakes, not onelyonly vntounto wearineſſe and ſweat, but euen vntounto blood, and not fooliſhly imagine that wee may take our eaſe, and yet come timely and ſafely to the end of our hopes; ſeeing our Sauiour hath told vsus, that the Kingdome of heauen ſuffereth violence, Mat. 11. 21.and the violent take it by force, and that wee muſt ſtriue to enter into the Luk. 13. 24.ſtraight gate with all earnestneſſe and conſtancie, becauſe many ſhall ſeeke to enter, and ſhall not bee able. Laſtly, let vsus conſider the puniſhments denounced againſt thoſe who idly ſit ſtill, and refuſe to trauell in the wayes of godlineſſe. For it caſteth them into a deepe ſleepe, whereby all the operations of Gods graces are hindred, yea, it emptieth the ſluggard of them all, like him, who wanting meate, is famiſhed with hunger: According to that of Salomon; Sloathfulneſſe caſteth into a deepe ſleepe, and Pro. 19. 15.the idle ſoule ſhall ſuffer hunger. And as it depriueth him of all grace in this life, ſo alſo of glory and happineſſe in the life to come; for hee onelyonly muſt hauehave the wages, who hath laboured in Chriſts Vineyard. And contrariwiſe, plungeth him into euerlaſting death and deſtruction. For the ſloathfull and vnprofitable ſeruant muſt bee caſt into outer Mat. 25. 26, 30.darkeneſſe, where ſhall bee weeping and gnaſhing of teeth. And therefore, if nothing elſe will mooue vsus, yet at leaſt, let vsus take ſome paines in Gods ſeruice, which being ſmall and momentany, ſhall bee euerlaſtingly rewarded, that wee may eſcape the endleſſe paines of hell. For if wee cannot for a little while indure the kindly heate of the Sunne, how ſhall wee bee able to ſuffer the skorching and tormenting flames of hell fire? If wee are impatient of a little ſweate and labour in the duties of Chriſtianity, and of our callings, let vsus thinke with our ſelues how much more intolerable the endleſſe torments of the damned will bee vntounto vsus.
§. Sect. 8 Of wearineſſe in well doing, and how it hindreth vsus in all Chriſtian duties. And firſt, that which proceedeth from an ill diſpoſition of the body.
The laſt impediment which hindreth vsus in the duties of a godly life, is wearineſſe 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 externall cauſes, as hunger, thirſt, heate, cold, exceſſiue labour in worldly imployments, and ſuch like, or from inward infirmities and diſeaſes, which make the body faint and feeble, weake, and vnable to take any paines in the duties of a godly life. For ſeeing the ſoule vſeth the body as its organ and inſtrument, for the performing of all outward actions, and ſeeing there is ſuch ſympathie and familiarity betweene them, that they mourne and reioyce together; hereof it muſt needs follow, that when the body is indiſpoſed to the duties of Gods ſeruice, the ſoule is thereby vnfitted for them; when the body is feeble and faint, the faculties of the ſoule cannot be ſtrong and vigorous in their actions and operations. When the body is weary and full of paine, it muſt needs affect the mind, and much diſtract it in all good duties. And finally, when the toole and inſtrument is blunt and dull, vnfit and vntoward, the moſt cunning Artificer muſt needs be hindred, and much faile in his curious workemanſhip. For the remoouing of which impediment, wee muſt vſe our beſt indeuour, that wee may hauehave a ſound minde in a ſound body, and to vſe all good meanes of diet and Phyſicke for the preſeruing or recouering of our health, and to auoid intemperance, inſobriety, and exceſſiue labour about worldly imployments. Yea, wee muſt auoyd immoderation and exceſſe, euen in the exerciſes of mortification, as faſting, watching, and the reſt; For as luxuriouſneſſe, delicacie, and ſloth, doe weaken the body for want of exerciſe, and intemperance and inſobriety doe make it feeble and vnfit for any imployment: ſo likewiſe the contrary extremes, and ouer-rough and rigorous handling of it, doe exhauſt and conſume the ſpirits, and make it ſo weake and faint, that it is ready to ſinke vnderunder eueryevery burthen. And therefore wee muſt carefully obſerue the meane, and auoyd both extremes, eſpecially that vntounto which our corrupt nature inclineth and carryeth vsus, whether it bee to ſenſuality, which pampereth the body with exceſſe, or willworſhip Col. 2. 23.and ſuperſtition, in not ſparing of it; which is not much leſſe dangerous then the other, although it bee nothing ſo common and ordinary. For as if we would make ſpeedy iourneys, our Horſe muſt neither be pampered nor ſtarued, ſeeing by the one he is made either reſty or out of breath, and by the other ſo enfeebled, that hee will not be able to beare vsus: ſo is it with our bodies which carry our ſoules, and therfore they muſt be vſed with like prudence and prouidence.
§. Sect. 9 Of wearineſſe in well-doing, ariſing from the auerſeneſſe of our wils vntounto good duties.
The ſecond cauſe is internall, which is the ill diſpoſition of the minde and will, being auerſe vntounto all good duties and vertuous actions, and prone vntounto all euill; delighting in worldly vanities, and pleaſures of ſinne, and diſ-affecting and lothing ſpirituall 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 wayes of godlineſſe; for either this vnwillingneſſe cauſeth ſuch wearineſſe, that it will make vsus either not to enter into the Chriſtian courſe, or ſoone deſiſt and returne againe into our former wayes of wickednes & ſenſual delights, or elſe it will make vsus vnſettled and vnconſtant in all good duties, doing them onelyonly by fits and flaſhes, when the good mood of deuotion commeth vponupon vsus, and neglecting them, when other things which better pleaſe vsus come in the way; or finally, it quencheth our zeale and feruour of louelove vntounto the duties of Gods ſeruice, ſo that wee performe them weakely and wearily, coldly and formally, with much dulneſſe and ſpirituall deadneſſe. The which impediments, if wee would auoyd, wee muſt labour and ſtriue againſt this wearineſſe and faintneſſe in well-doing, and indeuour all wee may, to take away both theſe cauſes and effects of it. And firſt wee muſt rowze vp our ſpirits, and ſtirre vp Gods graces in 2. Tim. 1. 6.vsus, as the Apoſtle exhorteth, that wee may not bee weary of well-doing, by 2. Theſ. 3. 13.conſidering the waight and worth, the profit and neceſſity of Chriſtian and religious duties, in compariſon whereof, all worldly things ought to be neglected as vaine and of no value. Let vsus remember, that all the promiſes of grace, life and ſaluation ſhall be aſſured vntounto vsus, if we faint not; whereas we ſhall hauehave no part or intereſt in them, though we hauehave made neuer ſo good beginnings or proceedings, if we doe not ſtill goe forward and hold out vntounto the end. For if we indure Matth. 24. 13.to the end, we ſhall be ſaued: if we fight vntounto the death, we ſhall receiue the Crowne Apoc. 2. 10.of Life. But if wee lay our hand vponupon the Plough, and looke backe, we ſhall Luk. 9. 62.not be though worthy of the Kingdome of heauen. Finally, let vsus dayly renue the meanes of Spirituall life and ſtrength, that ſo they alſo may be renued and repayred, as hearing, reading, meditation, prayer, watchfulneſſe, holy conferences and the reſt, without which the ſoule will grow faint and languiſh, like the body which is depriued of corporall food; but eſpecially when we feele our faintneſſe, and languiſhing wearineſſe, let vsus vnite all the powers of our ſoules in prayer vntounto Almighty God, deſiring him by the inward operation of his holy Spirit, to quicken our deadneſſe, and ſtrengthen our weakeneſſe, that we may not waxe wearie of well doing, but continue conſtant vntounto the end. Now concerning the effects of this ſlothfull wearineſſe, which are alſo great impediments to a godly life, as hindring vsus from entring into it, or proceeding in it; inconſtancie and vnſettledneſſe in performing Chriſtian duties, and want of feruencie in our louelove and zeale in doing of them; I ſhall not neede to adde any thing here for the remoouing of them, ſeeing I hauehave ſpoken before of perſeuerance, and conſtancie in the dayly performance of all Chriſtian duties, and of that feruour of louelove and zeale, which ought to be vſed in doing of them. And therefore thus much ſhall ſuffice to hauehave ſpoken of thoſe impediments which ariſe from the fleſh and corruption of our nature, and alſo of the helpes and meanes whereby wee may remoue them.