A Guide to Godliness, Book 6 · Chapter 11
CAP. XI.
Of impediments ariſing from our corrupt affections, and firſt, from carnall hope and preſumption.
§. Sect. 1 That carnall hopes are great impediments to goodneſſe.
IN reſpect of our carnall and corrupt affections, there are alſo many and ſtrong impediments which hinder vsus in the duties of a godly life. For whileſt they remaine vnmortified and vnſubdued, they luſt againſt the Spirit, powerfull drawing vsus from the practice and performance of Chriſtian duties, and violently carrying vsus into ſinfull courſes. In which regard, the affections are called the feet of the ſoule, becauſe they carry vsus whither they incline and leade vsus, either into the wayes of godlineſſe, if they bee ſanctified, or of ſinne and wickedneſſe, if they continue carnall and corrupt. The firſt vnſanctified affection, is carnall hope of eſcaping Gods heauie iudgements and puniſhments denounced againſt ſinne; and of the long continuance of our liues, by benefit whereof we may ſafely inioy the pleaſures of ſinne, and need not to trouble our ſelues by entring into any ſtrict courſe of godlineſſe, ſeeing after wee hauehave long inioyed the world, we ſhall hauehave time enough afterwards to thinke of ſuch a courſe, as may fit and prepare vsus for the ioyes of life eternall. The which is a notable hindrance to keepe men from leading of a godly life. For whereas if men had learned rightly to number their dayes, they would apply their hearts Pſal. 90. 12.vntounto wiſedome; and if they were thorowly perſwaded that our liues are ſo momentany and vncertaine, that death may ſeaze vponupon them ſuddenly, to day before to morrow, it were not poſſible that they ſhould ſo ſlightly put off a matter of ſuch great importance, as the euerlaſting ſaluation of their ſoules, vntounto after and vncertaine times, but rather would inſtantly 2. Pet. 1. 10.begin to make their Calling and Election ſure, and to worke out their ſaluation 1. Cor. 10. 12.with feare and trembling, by furniſhing their ſoules with all ſauing graces, and expreſſing them in the duties of a godly life: Now when as they promiſe vntounto themſelues long life and many dayes, they put off all theſe things, as being yet vnſeaſonable and vnneceſſary, and with the rich foole in the Goſpell, ſay vntounto their ſoules; Soule, thou haſt much goods laid Luk. 12. 19, 20.vp for many yeeres, take thine eaſe, eate, drinke, and be merry: which they would not be ſo deſperately mad to doe, if that terrible voyce of God ſtill ſounded in their eares, Thou foole, this night thy ſoule ſhall bee required of Mat. 24. 45, 46.thee; then whoſe ſhall thoſe things be which thou haſt prouided? But contrariwiſe, if with the wiſe ſeruant, they well waighed the vncertainty of their Lords comming to call them to an account, they would ſtill be prepared, and be in readineſſe, that they might enter with him into his heauenly ioyes. Neither is there any better meanes to remooue this impediment, then to meditate often, not onelyonly of the momentany ſhortneſſe of our liues, but alſo of the great vncertainty of this ſhort time. For if wee would ſeriouſly conſider, that our life, in reſpect of eternity, is but as one day, yea an houre, a minute, a moment; that it paſſeth away as ſwiftly as a Weauers ſhuttle, as a tale told, as a Poſt; and is but a flower, a vapour, a ſhadow, yea as vanity it ſelfe: If we would alſo remember, that this ſhort time is alſo vncertaine, ſeeing we may dye to day, as well as to morrow, this very houre, as well as the next, hauing no aſſurance of any more time then the preſent, as being tenants at will, who hold not life by leaſe, but onelyonly at the Lords pleaſure, without ſo much as a minutes warning; And finally, ſeeing in this ſhort and vncertaine time, euerlaſting life and ſaluation is either gotten or loſt; what folly and madneſſe is it to goe on in our ſinnes, and neglect all Chriſtian duties, in hope of long life, and to hazard our precious ſoules vponupon ſo vncertaine and tickle a poynt? It may be thou ſhalt liue another yeere, and it may bee not another day. The which reſteth not onelyonly on a poſſibility, but vponupon ſome probability likewiſe, in reſpect of thoſe innumerable dangers which outwardly beſet vsus, and the inward infirmities of our fraile nature, which being the matter, or (as it were) the harbingers of death, wee carry ſtill about, and in vsus: which is alſo made more likely by the experience of many others, who hauehave been taken away ſuddenly, in the prime of their age, and chiefe of their ſtrength, not hauing had ſo much as a dayes, or houres warning. And ſhall we venture our chiefe iewels, our precious ſoules, which are of much more price vntounto vsus then ten thouſand worlds, vponupon may-bees and vncertaine hopes, which being once loſt, can neuer be recouered? Shall we hazard the euerlaſting ioyes of heauen, which are vnſpeakable and ineſtimable, and indanger our ſelues to intolerable and endleſſe torments in hell fire, vponupon ſome likelihoods onelyonly, which hauehave ſo often failed? It may be thou ſhalt liue as long as thou expecteſt. And what then gaineſt thou in this courſe of wickedneſſe, but the pleaſures of ſinne, accompanied with the preſent checks and terrours of an euill conſcience, and the feares of imminent and approaching iudgements, and attended vponupon at the beſt, with continuall ſorrow and repentance euen to the day of death? And it may be thou ſhalt die before thou art prepared for it, by repenting for thy ſinnes, and deuoting thy ſelfe to Gods ſeruice. And then what loſeſt thou, in lieu of the former gaines, which are ſo vaine in true value, and momentany in continuance? Surely thoſe pleaſures which are at Gods right hand for euermore, the ioyes of heauen, the fellowſhip of the Saints, and the viſion and fruition of God and his Chriſt, who being infinite in all goodneſſe, beauty, glory, and all perfection, doe make all thoſe perfectly and eternally happy, who hauing faithfully ſerued them in this life, ſhall ſee and inioy them in the life to come.
§. Sect. 2 That carnall preſumption is a great impediment to a godly life.
The ſecond corrupt affection which hindreth vsus in the duties of a godly life, is carnall preſumption, which carrying with it ſome ſhew and ſemblance of a ſtrong faith, in the opinion of thoſe who are blinded with ignorance, becommeth vntounto them a notable impediment, hindring them from the profeſſion and practice of true godlineſſe. Yea, it is the deuils ordinary preuailing weapon, wherewith hee aſſaulteth ſecure worldlings, which hee findeth by common experience ſo powerfull for his purpoſe, that for the moſt part hee vſeth no other, vnleſſe they hauehave wounded their conſciences, with committing of ſome horrible and outragious ſinnes, which will ſuffer them to entertaine no hope of Gods fauour and mercy in the forgiueneſſe of them. In which caſe hee poſſeſſeth them with terrours and feares, and driueth them into the contrary extreme of deſperation. The which hee alſo doth, when hee hath to deale with melancholike perſons, who being naturally of a timorous and fearefull diſpoſition, cannot ſo eaſily be perſwaded to preſume when there is no cauſe. Otherwiſe hee ſeldome awakeneth their ſleeping conſciences, but carrieth them quietly to hell and deſtruction without noiſe. For the more ſenſible we are of our diſeaſe, the more we feare the iſſue of it, and the more earneſt and diligent we are to ſeeke all meanes of helpe, vnleſſe we hauehave no hope of cure. In which regard, it may be truely ſaid, that whereas one periſheth through deſpaire, many hundred are plunged into deſtruction by ſecurity and preſumption; ſo much more dangerous this is then the other, although nothing ſo horrid and terrible to looke vponupon. Now this preſumption may be conſidered in reſpect of the obiect, either generally or more ſpecially. Generally, when as we preſume of Gods mercy and goodneſſe, of the pardon of all our ſinnes, and of the ſaluation of our ſoules, without any ſound ground or warrant out of Gods Word, when as wee are in no ſort qualified and fitted to receiue them. The fruit and effect of which perſwaſion, is a purpoſe and reſolution to continue ſtill in our ſinnes, becauſe God is mercifull to forgiue them, and to neglect the duties of a godly life, becauſe they are not onelyonly tedious and irkeſome vntounto vsus, but alſo of no great neceſſity, ſeeing God reſpecting our frailty and weakeneſſe, will receiue vsus to grace and mercy. Whereas contrariwiſe, a true and liuely faith doth alwayes bring foorth the fruits of vnfained repentance, and perſwading vsus of Gods louelove, doth worke in our hearts true louelove towards him againe, and a deſire and indeuour to expreſſe it in all holy obedience to Gods will, that we may thereby glorifie him who hath beene ſo good and gracious vntounto vsus. With like preſumption men are hindred from entring into the wayes of godlineſſe, and heartned to continue in their ſinnes, whileſt they plead that Chriſt came to ſaue ſinners, and that his death and merits, as they are ſufficient in themſelues to ſatisfie Gods luſtice, ſo they will bee effectuall vntounto them for their iuſtification and ſaluation, though they bee not ſo ſtrict and preciſe in making conſcience of all ſinnes, or in practiſing the duties of a godly life.
§. Sect. 3 Of the meanes to remoue the former impediment.
Now if we would auoyd theſe impediments, let vsus know and conſider firſt, that this is a ſhamefull and horrible abuſe of Gods mercy and goodneſſe, which hee will neuer let goe vnpuniſhed, to take occaſion thereby, the more to offend and dipleaſe him by wilfull continuing in ſinne, and neglecting the duties of his ſeruice. To prouoke God to wrath, becauſe he is patient and long-ſuffering, and to ſinne againſt him, becauſe hee is good and gracious, and ready to forgiue. And finally, to neglect all duties of his ſeruice, becauſe he is ſuch a bountifull Maſter, that he giueth of his free grace and mercy, rich wages and rewards, without all merit and deſert. For theſe ſhould rather be arguments to inflame our louelove towards him, and to make vsus ſo much the more zealous of his glory, and fearefull to offend ſo gracious a God; according to that of the Pſalmiſt; There is mercy or forgiueneſſe with thee, that thou mayeſt bee feared. Or if through Pſal. 130. 4.frailty and infirmity, we hauehave, contrary to our purpoſe and reſolution, been ouertaken of any ſinne; this patience and louelove of God ſhould be a ſtrong motiue, to make vsus to riſe out of it by vnfained repentance; according to that of the Apoſtle, Deſpiſeſt thou the riches of his goodneſſe, and forbearance, and long-ſuffering, not knowing that the goodneſſe of God leadeth thee to repentance? Secondly, let vsus conſider, that as the Lord is infinite in mercy and compaſſion, ſo hee is no leſſe infinite in iuſtice and truth; that as he is mercifull Exod. 34. 6, 7.and gracious, long-ſuffering, and abundant in goodneſſe and truth, keeping mercy for thouſands, forgiuing iniquity, to anſgreſsion, and ſinne: ſo alſo hee is iuſt in all his wayes, and holy in all his workes, and will by no meanes cleare the Pſal. 145. 17.guilty, viſiting the iniquity of the fathers vponupon the children, vntounto the third and fourth generation: that as he is a mercifull Sauiour, ſo alſo a iuſt God, and Eſa. 45. 21. Pſal. 11. 7.a righteous Lord, who loueth righteouſneſſe, and will not let ſinne goe vnpuniſhed, but will iudge eueryevery man according to his works; and that he is a terrible 2. Cor. 5. 10.Iudge, eſpecially to thoſe who abuſe his mercy and long-ſuffering. And therefore let vsus not diſioyne theſe things which cannot be ſeuered, nor imagine ſuch a mercy in God, as will not ſtand with his Iuſtice, which were to mayme the Diuine nature, and to pull (as it were) one of his hands from him; which outragious violence offered vntounto his holy Maieſty, hee will neuer ſuffer to goe vnpuniſhed. Let vsus, with Dauid, ſo acknowledge that hee is good, as that wee doe not deny that Pſal 25. 8. Pſal. …01. 1.hee is alſo vpright, and in our ſongs ſo ſing of his mercy, as that wee doe not diſioyne his Iudgement from it. Let vsus remember, that in God and in all his workes, mercy and truth doe meete together, righteouſneſſe Pſal 8…. 10.and peace doe kiſſe each other. Let vsus not ſay, His mercy is great, he will Eccluſ. 5. 6, 7.be pacified for the multitude of my ſinnes: for mercy and wrath come from him, and his indignation reſteth vponupon ſinners. Neither let vsus, preſuming on Gods mercy and patience, make any tarrying to turne vntounto the Lord, nor put it off from day to day; for ſuddenly ſhall the wrath of the Lord come foorth, and in thy ſecurity thou ſhalt be destroyed, and periſh in the day of vengeance. Thus the Apoſtle telleth vsus, that if we deſpiſe the riches of Gods goodneſſe and forbearance, Rom. 2. 4, 5, 6:which ſhould leade vsus to repentance, we ſhall after our hardneſſe and impenitent heart, treaſure vp vntounto our ſelues wrath, againſt the day of wrath, and reuelation of the righteous iudgement of God, who will render vntounto eueryevery man according to his deeds. And the Lord threatneth, that if any man hearing the words of his curſe againſt ſinners, doe bleſſe himſelfe in his heart, ſaying, I ſhall hauehave peace, though I walke in the imagination of my heart, to adde drunkenneſſe to thirſt; that he will not ſpare him, but that his anger and iealouſie ſhall ſmoake againſt that man, and all the curſes that are written in the booke of the Law, ſhall Deut. 29. 19, 20.lie vponupon him, and the Lord ſhall blot out his name from vnderunder heauen. Let vsus remember what the Apoſtle teacheth vsus, namely, that no outragious ſinners, continuing in their wickedneſſe without repentance, ſhall inherit the Kingdome of Chriſt and of God, and therefore exhorteth, that wee ſuffer no Eph. 5. 5, 6.man to deceiue vsus with vaine words; ſeeing, becauſe of theſe things commeth the wrath of God vponupon the children of diſobedience. Finally, let vsus conſider, that though Gods mercies be in themſelues infinite, and aboue all his workes, and all his gracious promiſes which are in Chriſt, yea, and Amen; yet they are limited by his infallible truth, and appropriated vntounto repentant ſinners, and therefore cannot extend to the preſumptuous, who take occaſion from his mercies to continue impenitently in their ſinnes, but he will glorifie his iuſtice in puniſhing them, as hee glorifieth his mercy, in pardoning the ſinnes of all thoſe who turne vntounto him by vnfained repentance. And therefore let vsus acknowledge with the Pſalmiſt, that the Lord is good Pſal. 73. ….and gracious, yet not to all, but onelyonly to Iſrael, euen to ſuch as are of a cleane heart; and that as the eyes of the Lord are vponupon the righteous, and his eares open to heare their cry: ſo the face of the Lord is againſt them that do euill, to cut off the Pſal. 34. 15, 16.remembrance of them from of the earth. Let vsus not preſume vponupon Gods mercy whilſt we continue impenitently in our ſins, but let vsus ſtand in awe of Gods Iuſtice and Iudgements, and ſin not, and offer firſt the ſacrifice of righteouſneſſe, Pſal. 4. 4, 5.and then put our truſt in the Lord. Thoſe likewiſe, who preſuming vponupon the all-ſufficiencie of Chriſts death, merits, and ſatisfaction, doe take occaſion thereby to continue in their ſinnes without repentance, and to neglect the duties of a godly life, may eaſily remooue this dangerous impediment out of their way, if they will but ſeriouſly conſider, that this is a moſt fearefull abuſe of his ineſtimable louelove, who hath done ſo much for vsus, when as we vſe his helpe to vphold vsus in our ſinnes, and his death and merits, as a pillow whereon we may ſleepe more ſecurely in our wickedneſſe. Whereas he came not to ratifie and confirme, but to diſſolue and aboliſh 1. Ioh. 3. 8.the workes of the deuill: And gaue himſelfe for vsus, not onelyonly to free vsus from all ſinne, in reſpect of the guilt and puniſhment, but alſo to purge Tit. 2. 14.vsus from all iniquity, and that being his peculiar people, we ſhould bee zealous of good workes. He hath redeemed vsus out of the hands of all our ſpirituall enemies, Luk. 1. 74, 75.that wee may ſerue him in holineſſe and righteouſneſſe before him all the dayes of our liues. He hath bought vsus with a price, that we ſhould glorifie God in our bodies and in our ſpirits, becauſe they are his. He hath giuen himſelfe for 1. Cor. 6. 20.vsus, not onelyonly that hee might iuſtifie vsus in the remiſſion of our ſinnes, but alſo ſanctifie and clenſe vsus with the waſhing of the water by the Word; that he Eph. 5. 25, 26.might preſent vsus vntounto himſelfe, as a glorious Spouſe and Church, not hauing ſpot or wrinkle, or any ſuch thing, but that we ſhould be holy and without blame. Finally, he hath redeemed vsus, not onelyonly from the guilt of ſinne, but alſo from our vaine conuerſation, by ſhedding his moſt precious Blood, as the 1. Pet. 1. 18.Apoſtle Peter ſpeaketh. And therefore if wee doe not finde and feele the vertue of Chriſts death and merits, as effectuall for our ſanctification as for our iuſtification, and to free vsus from the corruption of ſinne, as well as from the guilt and puniſhment, wee hauehave little cauſe to preſume of their efficacy for our ſaluation, ſeeing theſe are alwayes inſeparably linked and conioyned. Laſtly, let vsus conſider, that as our Sauiour Chriſt came Mat. 9. 13.to ſaue ſinners, ſo withall to call them to repentance. And that the Redeemer Eſa. 59. 20.came only to Sion, and to them who turne from tranſgreſsion in Iacob: and therefore let vsus not fooliſhly preſume, that we ſhall be his redeemed, if wee continue in our ſinnes without repentance. Let vsus not poſt off God to another time, when he offereth vntounto vsus mercy and forgiueneſſe: But let Eſa. 55. 6, 7.vsus ſeeke the Lord, while hee may bee found, and call vponupon him while hee is neere. Let the wicked forſake his wayes, and the vnrighteous man his thoughts, and let him returne vntounto the Lord, and then hee will hauehave mercy vponupon him, and abundantly pardon, as hee hath promiſed. Let vsus not preſume on Gods mercy, whileſt we continue in our ſinnes; yea, rather after that wee hauehave vnfainedly repented of our ſinnes, let vsus feare alwayes, conſidering our Pro. 28. 14.owne frailty and infirmity, which maketh vsus apt to relapſe into them, and ſo to prouoke Gods wrath againſt vsus. Let vsus worke out our ſaluation with feare and trembling, and whileſt we preſume of ſtanding, take heed of falling. Phil. 2. 13. 1. Cor. 10. 12.And if we call God, Father, who without reſpect of perſons iudgeth according to eueryevery mans workes, let vsus paſſe the time of our ſoiourning heere in feare, as the 1. Pet. 1. 17.Apoſtle Peter exhorteth vsus.
§. Sect. 4 Of preſumption in neglecting the meanes of holineſſe.
And thus wee ſee how carnall preſumption generally hindereth vsus, from entring into, or proceeding in a godly life, and how we may remoue this impediment. More eſpecially, we are hindred thereby, when as wee preſume, that we may performe all duties required vntounto it, notwithſtanding, that wee neglect all meanes of ſanctification and holineſſe, which God hath ordained for the working his graces in vsus (as hearing the Word, receiuing the Sacrament, Prayer, and the reſt) by the extraordinary operation of his holy Spirit in vsus. For the remoouing of which impediment, wee are to know, that howſoeuer God ſometimes, to ſhew the infiniteneſſe of his mercy, goodneſſe, and power, which are free, and not tyed vntounto any meanes, doeth, when wee leaſt thinke of it, and when wee hauehave not ſo much as a deſire and indeuour to ſerue and pleaſe him, regenerate and conuert vsus; according to that of the Apoſtle, I was found of them that ſought me not; I was made manifest vntounto them Rom. 10. 20.that asked not after me (As we ſee in the example of thoſe, who comming to heare the Word onelyonly for forme and faſhion ſake, without any deſire Act. 2. 13, 37.to profit by it, are notwithſtanding effectually called and truely conuerted by the mighty operation of Gods Spirit working with his owne holy ordinance. And though alſo when greater meanes are wanting, as in the time of perſecution, the Lord giueth an extraordinary bleſſing to ſuch as are meane and ſmall, cauſing his ſeruants (like Moſes and Elias) to goe on conſtantly for many dayes in the waies of godlineſſe, in the ſtrength of one meale; to the end it may appeare that the worke of conuerſion and ſanctification, is not effected by any vertue inherent in the meanes, but that it is a gift of his grace, and conuayed vntounto vsus by the powerfull working of his holy Spirit: yet this is not Gods common courſe, and ordinary manner of working his graces in vsus, but ordinarily hee will hauehave vsus to vſe the meanes, and ſanctify them as his owne holy ordinances, that they may bee effectuall to the ends for which we vſe them; which if wee neglect, we doe in a preſumptuous maner tempt the Lord; and can hauehave hereby no more hope, that God will worke his graces in vsus, or enable vsus vntounto the duties of a godly life, then if we reſt vponupon his immediate prouidence, and in the meane time neglect our meate, which hee hath ordayned to nouriſh vsus, or our clothes, which hee hath appointed vsus to vſe for the keeping of vsus warme.