A Guide to Godliness, Book 6 · Chapter 13
CAP. XIII.
Obiections againſt a godly life made by the fleſh, anſwered, and firſt, ſuch as pretend impoſsibility and difficulty.
§. Sect. 1 That a godly life is poſſible vntounto vsus.
BVt the fleſh doth not onelyonly hinder vsus in the duties of a godly life, by thoſe reall impediments, which it caſteth in our way, of which I hauehave before ſpoken; but alſo by ſuggeſting into our mindes, many ſtrong obiections, which tend to this maine end, that wee may be diſcouraged from entring into the courſe of Chriſtianity. And firſt, the fleſh is ready to obiect, that in this ſtate of frailty and corruption, it is vtterly impoſſible to lead a godly life, in that manner as it hath beene before deſcribed. For who can bring that which is cleane, out of that which Iob 14. 4.is vncleane? Who can leade ſuch a life as is pleaſing and acceptable vntounto God, whoſe pure eyes can indure nothing which is impure and imperfect, ſeeing the Prophet telleth vsus, that our beſt righteouſneſſe is as Eſay 64. 6.a polluted cloth; and the Apoſtle, who ſo farre exceeded vsus that now liue in piety and righteouſneſſe, notwithſtanding complayneth, that he could not doe the good he would, but contrariwiſe did the euill he would Rom. 7. 15.not. And therefore it is in vaine to wearie our ſelues about impoſſibilities, and ſo to loſe both the pleaſures of this life, and that which is to come. And thus the fleſh perſwadeth vsus to play the bankerupts, and to reſolue, that becauſe we cannot pay all our whole debt, that therefore wee will pay nothing at all. To which I anſwere with our Sauiour Chriſt, that thoſe things which are impoſſible to vsus, are both poſſible and eaſie vntounto God, who hath promiſed to aſſiſt vsus, if we deſire and indeuour to ſerue and pleaſe him. Secondly, I anſwere, that though nothing will pleaſe God, but that which is pure and perfect, & all our beſt actions are full of corruption & imperfection; yet this need not to diſcourage vsus from doing the beſt we can, ſeeing Chriſt, who hath perfitly fulfilled the Law for vsus, couereth our imperfections, with his moſt perfect righteouſnes, & waſheth away our corruptions, in his moſt precious blood, ſo that we may doe the beſt we can, & then what is wanting on our part, ſhalbe ſupplied on his. For what the Law could not doe, in Rom. 8. 3.that it was weake through the fleſh, God ſending his owne Son, in the likenes of ſinfull fleſh, and for ſin, condemned ſinne in the fleſh, that the righteouſnes of the Law might be fulfilled in vsus, who walke not after the fleſh, but after the Spirit, as the Apoſtle ſpeaketh. Thirdly, though that perfect obedience which the Law requireth, be impoſſible vntounto vsus in reſpect of our frailty & corruption, yet that Euangelical obedience, required in the couenant of grace, (namely, that beleeuing in Chriſt, we deſire, reſolue & indeuor to pleaſe God in al things) is not ſo. Though we hauehave no ability to performe ſeruice vntounto God, in that exact perfection which the Law requireth; yet if we doe that which we are able, in ſincerity & truth, with vpright hearts & good cōſciences, we ſhal through Chriſt be accepted of God. For he reiecteth not the leaſt indeuours of his faithfull ſeruants, who deſire Nehem. 1. 11.to feare his name. He will not breake the bruiſed reed, nor quench the ſmoking Matth. 12. 20.flax, till he bring forth iudgement vntounto victory. He ſpareth vsus as a father ſpareth Mal. 3. 17.his ſonne that ſerueth him, and if we hauehave a willing mind, we ſhalbe accepted according 2. Cor. 8. 12.to that we hauehave, and not according to that we hauehave not. He pittieth our frailties and infirmities, like as a father pittieth his children that feare him, & Pſal. 103. 13, 14.out of this pitty pardoneth them; For he knoweth our frame, & remembreth that we are but duſt. And though he hath moſt pure eyes, which can indure no pollution, yet he beholdeth not iniquity in Iacob, neither doth he ſee Num. 23. 21.peruerſnes in Iſrael. Nor is he any accepter of perſons, but in eueryevery nation he that Act. 10. 35.feareth him, & worketh righteouſnes (not according to the rigor of the law, from which Chriſt hath freed vsus, but in the truth and vprightnes of his heart) is accepted of him. And thus was Dauid accepted as a man according to Gods own heart, becauſe he applied himſelfe to obſerue his precepts alwaies Pſal. 119. 112.& to the end, notwithſtanding his grieuous ſins and fearefull fals. Thus Zacharias & Elizabeth were reputed righteous & perfect, becauſe in the ſincerity & vprightnes of their hearts, they did labour and ſtriue after righteouſneſſe and perfection. And thus Aſa is ſaid to hauehave done that which was right in the ſight of the Lord, notwithſtanding his manifold 1. King. 15. 11, 14. 2. Chro. 24. 2. compared with Chap. 15. 7. and 16. 2, 7, 10, 12.ſlips and great infirmities; becauſe his heart was perfect or vpright before him. So that the impoſſibility of leading a godly life need not to diſcourage vsus, ſeeing the Lord is all-ſufficient to make it poſſible vntounto vsus, for he that could create vsus pure and holy, according to his owne Image, is as able to reſtore vsus to this purity and perfection. VntoUnto which, though it be not his pleaſure, that wee ſhould attaine in this life, becauſe he would traine vsus vp in humility, and moue vsus to aſcribe vntounto him the whole glory of our ſaluation; yet will he enable vsus vntounto ſuch a meaſure and degree as himſelfe will accept of, as it it were in full perfection; and dayly adde vntounto his owne gifts of grace, vntill we come to a full age in Chriſt; for vntounto eueryevery one that hath, ſhall be giuen, vntill he hauehave abundance, as our Sauiour ſpeaketh.Matth. 25. 29.
§. Sect. 2 To whom a godly life is difficult, and the cauſes of it.
Secondly, the fleſh is ready to obiect, that though the duties of a godly life are not abſolutely impoſſible, yet at leaſt they are ſo full of difficulty, and vnpleaſant, ſo tedious and troubleſome to our feeble and fraile natures, and ſo vncomfortable and painefull, that there is no likelihood, that euer wee ſhall hold out in the doing of them; and therefore it is as good for vsus to neglect them altogether, as to take vponupon vsus ſuch an inſupportable burthen, as wee ſhall be forced to caſt off, before we come halfe way to our iourneyes end. The which obiection our corrupt fleſh doth much ſtrengthen againſt vsus, to hinder our Chriſtian reſolution, and both our ingreſſe and progreſſe in the wayes of godlineſſe, by ſetting before vsus the manifold examples of thoſe, that hauehave liued in former times, and in our owne dayes, who hauing made ſome good beginnings, hauehave falne backe and relapſed into their former courſes; and hauing begunne well with a purpoſe to proceede, hauehave through wearineſſe deſiſted, before they could attaine to their iourneyes end. And thus, like the ſluggard, the fleſh perſwadeth vsus to ſit ſtill in the houſe, becauſe there is Pro. 26. 13.a Lyon in the ſtreetes. And like the murmuring ſpies, though it confeſſeth that the ſpirituall and heauenly Canaan be worth the deſiring, as abounding with all Gods bleſſings, yet it bringeth vp an euill report of it, in reſpect of the manifold difficulties whereby we muſt paſſe vntounto it, and the ſonnes of Anachim, the mighty enemies of our ſaluation, which muſt be ouercome by vsus, who are ſo farre inferiour vntounto them in ſtrength, before wee can attaine vntounto that place of reſt and ioy. The which tentation is exceeding dangerours, and a notable impediment to hinder many from once entring into the courſe of Chriſtianity, becauſe they imagine it to be ſo irkeſome and painefull, that they ſhall quickly be tyred, and neuer be able to hold out vntounto the end. For the anſwering whereof, that it may be no impediment vntounto vsus in the wayes of godlineſſe, wee are firſt to know and acknowledge, that it is true in part; namely, that the courſe of Chriſtianity is full of difficulties, hard and tedious, vnpleaſant, and euen intolerable and impoſſible in ſome reſpects. For the Deuill, which is that ſtrong man, who holdeth all that he poſſeſſeth in peace, will not eaſily leaue his hold, nor Mar. 9. 25, 26.be caſt out without many combates and conflicts. And howſoeuer he ſeemeth deafe and dumbe, whileſt he is in quiet poſſeſſion, and lulleth vsus aſleepe in the cradle of carnall delights, yet when our Sauiour Chriſt by the Miniſtery of the Word and Goſpell, ſeeketh to diſpoſſeſſe and caſt him out, then he both heareth and cryeth out, rageth and renteth vsus, with the violence of his tentations, making vsus to ſeeme both to our ſelues and others, as if wee were quite depriued of all ſpirituall life. And though this infernall Pharaoh ſuffereth vsus, whileſt wee doe him ſeruice, to ſit quietly by the fleſhpots of worldly and ſenſuall delights, and euen to glut our ſelues, and take our fill of the pleaſures of ſinne, without any great diſturbance; yet no ſooner doe wee inwardly reſolue, and outwardly make mention of departing out of his bondage, that we may ſerue the Lord, but preſently he rageth againſt vsus, and purſueth vsus with helliſh furie, that he may hinder vsus in our Spirituall iourney towards the heauenly Canaan, and againe recouer vsus into his captiuitie. Againe, the practice of Chriſtianity becommeth vntounto vsus tedious and difficult by reaſon of our ſloth, which maketh vsus vnwilling to take any paines in the duties of a godly life; and eueryevery thing ſeemeth tedious and weariſome to a minde that is indiſpoſed and auerſe vntounto it. And alſo becauſe of our carnall ſenſuality, which maketh vsus thinke that we are not at liberty, if we may not runne with full careere into all manner of licentiouſneſſe. And like vntounto thoſe Heathen Rulers, to fret and fume, when we are reſtrained from going on in our wicked courſes by Gods Law; ſaying, Let vsus breake his bonds Pſal. 2. 1, 1, 3.aſunder, and caſt away his cordes from vsus. And hereof it is, that the godly life is in the Scriptures compared to a weariſome pilgrimage, which cannot be finiſhed without much paines and trauaile; to a dangerous Warfare, in which wee muſt hauehave many a ſore and dangerous conflict, before wee get the victorie; to a narrow and afflicted way Matth. 7. 12, 13.and ſtrait gate, thorow which wee cannot paſſe without much ſtriuing. So likewiſe to the mortification and cutting off our bodily members, which cannot be without much griefe; To a circumciſion, yea, the circumciſion of the heart: and how can the heartſtrings be cut, without much ſenſe of paine? And finally, to the birth of a childe, which cannot be without ſore trauaile going before. Now if the infant which hath continued but nine moneths in the mothers wombe, cannot in the ordinary courſe of nature bee borne without much paine and many ſharp throwes; then how much leſſe can we be ſpiritually borne againe without great griefe and labour, who hauehave lyen for the ſpace of many yeeres in our ſinnes, and ſtrengthened our naturall corruptions with long and continuall cuſtome; ſeeing this is a worke contrary vntounto and aboue nature?
§. Sect. 3 The cauſes why the duties of a godly life ſeeme difficult and tedious euen to the regenerate. Rom. 7 22.
Againe, the duties of a godly life are ſomewhat tedious and troubleſome, euen vntounto the regenerate, who hauehave made ſome entrance into them, becauſe this worke of regeneration is not perfected at once, but only inchoate and begun. And therefore, as they are delighted with the Law of God in the inner man, ſo they finde another law in their members, Rom. 7. 23, 24.warring againſt the Law of their mindes, and leading them captiue to the law of ſinne. The which ſpirituall bondage affecteth them with ſuch griefe and ſorrow, that it forceth them to cry out with the Apoſtle; O wretched Gal. 5. 17.man that I am, who ſhall deliuer me from the body of this death? We are not wholy and perfectly ſanctifyed, but remayne partly fleſh, and partly ſpirit, like a city which is at ciuill warres within it ſelfe. And theſe doe continually luſt the one againſt the other; So that no ſooner doe we ſet our ſelues to performe any Chriſtian duties of a godly life, in the ſpirituall part; but preſently the fleſh oppoſeth and interrupteth vsus in it. No ſooner doe wee reſolue to goe forward in the waies of godlineſſe, but forthwith the corruption of our nature, like an heauy burthen, incompaſſeth vsus, and (as it were) clingeth about our neckes, ſo as wee cannot proceede without much labour and wearineſſe. All which and many other the like impediments, as they doe much diſturbe and diſtract all in the duties of a godly life, ſo eſpecially yong beginners at their firſt entrance into it. For then the Heb. 12. 1.fleſh is ſtrongeſt to oppoſe, and the Spirit weakeſt to make reſiſtance. Then the world and worldly wicked men, doe vſe moſt indeuour to regaine vsus into their wonted ſociety in the works of darkeneſſe, when wee hauehave newly left their company; and the pleaſures of ſinne, and the baytes of worldly profits, alluring vsus to continue in our wonted courſes, are freſheſt in our memories, when as wee hauehave lately renounced and forſaken them, ſo as they are ſtill ſcarce out of our ſight. Then the deuill bendeth all his might and malice, his ſtratagems and engins of battry againſt vsus (as Sennacherib againſt Hezechiah) when wee doe diſclaime his ſeruice, and refuſe to pay him tribute. Then wee meete with gteateſt difficulties, and hauehave leaſt ſtrength to ouercome them. Then wee goe in the waies of Chriſtianity, like little children, when they firſt learne to goe alone, who at eueryevery ſtep are ready to ſtagger and fall, through weakeneſſe and want of practice; whereas when wee hauehave accuſtomed our ſelues to theſe courſes, for ſome moneths or yeeres, wee goe both more ſteadily and with much greater ſafety and delight. Finally, then wee are like vntounto ſluggards, who leaue their down-beds with much irkeſomnes & diſcontent, but when they they hauehave once riſen and ſhaken off their ſloth, they are ſorry that they hauehave ſlept ſo long, and goe cheerefully about their buſineſſe. Neyther did euer man repent of his repentance, though at the firſt entrance it ſeemed vnpleaſant & difficult, but rather feeleth ſuch ioy and comfort in it, that he much grieueth in his ſoule, that he was no ſooner grieued for his ſins. Now this difficulty is much increaſed vntounto yong beginners by diuers meanes. Frſt, becauſe they are apt to truſt too much vntounto their owne ſtrength, which moſt faileth thoſe that moſt reſt vponupon it, and doe not walke in the life and ſtrength of faith, relying themſelues wholly vponupon Gods power and promiſes. For ſo naturally are we, through pride and ſelfe-louelove, addicted to our ſelues, that we will not eaſily ſeeke for helpe abroad, ſo long as any hope remaineth that we ſhal finde it at home. Secondly, becauſe in our firſt beginnings we are more fickle, vnconſtant, and vnſettled in our Chriſtian courſes. For how can he make any good proceedings in his way, who ſometimes goeth forward, and ſometimes backward? how can he diſpatch his buſineſſe, who vndoeth one day that which he did in another? or how ſhould a man preſerue his health and ſtrength, who one day carefully vſeth good dyet or phyſicke, and the next day neglecteth both, and impayreth and hindreth them by the quite contrary courſes? Finally, becauſe we looke more vntounto our ſelues then vntounto God, and ſo ſeeing the difficultie of the worke, and comparing it with our owne weakeneſſe, wee beginne to deſpaire of euer atchieuing it; but in the meane time ſeldome or neuer looke vntounto God, who is all-ſufficient to ſtrengthen vsus, and to make vsus perfect vntounto eueryevery good worke. We apprehend our weakeneſſe to goe alone, and are thereby diſcouraged, becauſe we conſider not that wee are led and ſupported by the hand of our heauenly Father. We ſee our wounds and weakneſſes, but not the ſalues and remedies. We behold with Elias ſeruant, who are againſt vsus, but through our ſpirituall blindneſſe cannot diſcerne the more numerous and potent aydes that are on our ſide. And finally, we are ready with the Apoſtle to take notice of the Law of our members, warring againſt the law of our Rom. 7. 24, 25.mindes, and leading vsus captiue to the law of ſinne; but not with him to acknowledge with thankfulneſſe our deliuerance by Ieſus Chriſt: And to be diſcouraged with the ſight and ſenſe of our infirmities; but not to 2. Cor. 12. 9.conſider, that Gods grace is ſufficient for vsus.
§. Sect. 4 That the difculty of a godlife muſt not diſcourage vsus from it.
In all which reſpects it cannot be denyed, but that there is ſome difficulty in leading of a godly life, and much paines and labour required for the right performance of the duties which belong vntounto it. Notwithſtanding this muſt bee no impediment to hinder vsus from entring into, and proceeding in the courſe of Chriſtianity. Yea rather, becauſe this aboue all things is moſt excellent, profitable and neceſſary, as concerning vsus, no leſſe then the euerlaſting ſaluation or condemnation both of our bodies and ſoules, the difficulties which we finde in this way, ſhould bee ſo farre from diſcouraging and making vsus ſit ſtill, or turne backe againe to inioy our ſinfull pleaſures; that they ſhould rather inflame our diſires, whet and confirme our reſolutions, and make vsus much more painefull and diligent in our indeuours, that wee may attaine vntounto it, ſeeing though the difficulty were much greater, yet the excellency, profit, and neceſſity of leading ſuch a life doe farre exceede it. And this vſe our Sauiour Chriſt maketh of it; For from the conſideration of the ſmall number which ſhall be ſaued, and the difficultie of attayning vntounto heauenly happineſſe, hee enforceth this exhortation; Striue to enter in at the ſtraight gate, for many, I ſay vntounto you, Luke 13. 24. Matth. 7. 13, 14will ſeeke to enter in, and ſhall not bee able: Becauſe ſtraight is the gate, and narrow is the way which leadeth vntounto life, and few there bee that finde it. So he telleth vsus elſe-where, that the Kingdome of God ſuffereth violence, and the Matth. 11. 12.violent take it by force. And the Apoſtle Peter hauing ſaid, that the righteous ſhall ſcarcely be ſaued, that is, not without much difficulty and laborious 1. Pet. 4. 18, 19.diligence, taketh thereupon occaſion to perſwade all, both to patient ſuffering what God impoſeth, and diligent doing that which hee inioyneth. And ſurely if we had hereby no other benefit, but the eſcaping of the euerlaſting torments of hell fire, which are eaſeleſſe and endleſſe, it were me thinks a motiue ſtrong enough to make vsus arme our reſolution againſt all difficulties, and to ſpare for no labour, that we may ſecure our ſelues from this dreadfull condemnation. He that is in danger of drowning, doth not diſpute of the great paines which he muſt take before hee can come to land, but thinking that his ſtrength can bee no wayes better ſpent, then in ſauing his life, he vſeth all diligence, and laboureth euen to extreme wearineſſe, to ſecure his ſafety, yea euen then when hee is doubtfull of the ſucceſſe. And ſhall we thinke all labour little, to preſerue a momentany and miſerable life, from a naturall death: and can wee thinke any too much for the eſcaping of thoſe euerlaſting torments of hell fire? O that our fore-wit were as good as our after-wit! and that we could be as wiſe by inſtruction and diſcourſe of reaſon, as wee are by feeling and experience! O that we could conſider with our ſelues, when we ſtumble at ſmall difficulties, and are diſcouraged from performing the duties of a godly life with a little labour; how much leſſe we ſhall be able to indure thoſe intolerable and endleſſe torments, which are prepared for thoſe who neglect Gods ſeruice, and are ſlaues to Satan, and their owne ſinfull fleſh, to obey it in the luſts thereof! If the eaſie paines of a godly life bee not to be indured of theſe nice and worldly wantons, which are alſo of ſuch ſhort continuance, how intolerable will thoſe torments bee vntounto them which ſhall neuer hauehave end? If the damned ſpirits might hauehave liberty to reſume their bodies, and liue vponupon the earth againe for a further triall, that amending their liues, they might bee ſaued, or returning vntounto their former ſinfull courſes, they might be caſt backe againe into hell fire: O how would they melt, and be euen reſolued into teares of hearty repentance for thoſe ſinnes which hauehave made them obnoxious to ſuch fearfull condemnation! How would they labour and ſpend their ſtrength in the exerciſes of mortification, and make their throats hoarce with prayers and ſtrong cryes, that they might obtaine mercy and forgiueneſſe? How diligent would they be in hearing, reading, and meditating in the Word, that they might attaine vntounto a liuely faith, and thereby apply vntounto themſelues Chriſt Ieſus and his righteouſneſſe, for their iuſtification and ſaluation? How fruitfull would they be in good workes; and how liberall and bountifull in almes-deeds, and in relieuing the poore members of Ieſus Chriſt? And yet moſt certaine it is, that their caſe ſhall be ours, if wee run on in the ſame courſes which they hauehave gone before vsus, ſeeing God is no reſpecter of perſons, but is alike iuſt and true to all. Our puniſhments ſhall be as great, if we neglect Gods ſeruice, and liue in our ſinnes; our too late repentance as deſperate and comfortleſſe, if wee abuſe Gods patience and long-ſuffering, and let paſſe the acceptable time and day of ſaluation.
§. Sect. 5 That the recompence of reward muſt make vsus to ouercome all difficulties.
And yet there is a farre ſtronger motiue to make vsus ouercome all difficulties, and to vſe all paineful diligence in the duties of a godly life, namely, the riches of reward promiſed to all thoſe who ſpend their time and ſtrength in Gods ſeruice, euen the euerlaſting ioyes of his Kingdome, vntounto which, both all the ſufferings and doings of this life are not to worthy Rom. 8. 18.to be compared. In which regard, Gods precepts are more to bee deſired Pſal. 19. 10, 11.then gold, yea then much fine gold, and to be eſteemed ſweeter then the honey, and the honey combe; becauſe by them we are warned, and in keeping of them there is great reward. For who would not ſerue ſuch a Maſter, as is ſo bountifull in requiting his paines? Who would not vndertake any labour (ſeeing the greateſt is light, and the longeſt momentany) to bee aſſured of that ſuper-exceeding and eternall waight of glory? Who would not patiently indure a ſorrowfull ſeed-time, for ſo ioyfull an harueſt? or refuſe to worke in Gods Vineyard with all painfull diligence, and comfortable cheerfulneſſe, who is aſſured of ſuch liberall wages when hee hath ended his worke? And therefore though there were neuer ſo much difficulty in the duties of a godly life, and neuer ſo much paines required vntounto the ſeruice of God, this ſhould not diſcourage vsus from entring into the courſe of Chriſtianity, ſeeing our wages and reward will infinitely exceed our worke and labour. Eſpecially conſidering that theſe holy and religious duties are only vnpleaſant and tedious to the fleſh and corrupted nature, vntounto which (as the Apoſtle ſpeaketh) wee are no debters that wee ſhould liue according to the luſts thereof; and ſo by pleaſing of it, to diſpleaſe God, and purchaſe vntounto our ſelues eternall death and helliſh condemnation.
§. Sect. 6 That a godly life, in it owne nature is not difficult and tedious, but ſweet and delightfull.
Neither in truth are the duties of a godly life vnpleaſant and burthenſome, tedious and troubleſome vntounto the ſpirituall and regenerate part, 1. Joh. 5. 3. Mat. 11. 29, 30. Chryſoſt. in Mat. 11. Homil. 39.but ſweet and delightfull, eaſie and full of comfort. For Gods Commandements are not grieuous, as the Apoſtle Iohn ſpeaketh; and our Sauiour telleth vsus, that his yoke is eaſie, and his burthen light; and that they who will take them vponupon them, ſhall finde reſt to their ſoules. VponUpon which words Chryſoſtome ſpeaketh excellently to our preſent purpoſe. If (ſaith hee) hearing of a yoke and a burthen, thou art afraid and ſhrinkeſt backe, thou muſt attribute this feare, not to the nature of the things themſelues, but to thine owne ſloth; for if thou art prepared, and not ſluggiſhly effeminate, all ſhall ſeeme vntounto thee eaſie and light. And therfore Chriſt, that he might teach vsus with what care we ought to watch, hath neither concealed the burthen, nor the ſweetneſſe; but ioyning both together, he hath ſaid, that it is a yoke, and alſo that it is ſweet. Hee calleth it a burthen; but addeth, that it is light; that thou ſhouldeſt not ſhunne it, as being too laborious, nor contemne it, as being too eaſie. But if after all this, vertue ſeemeth vntounto thee hard and difficult, conſider how much more vice and ſinne, which Chriſt intimateth, in that before hee ſaid any thing of his yoke, he cryeth out, Come vntounto me all, yee that labour and are heauie loden. Thereby ſhewing, how great labour, and what an intolerable burthen ſinne impoſeth: for he ſaith, not onelyonly all ye that labour, but alſo, who are heauie loden. The which the Pſalmiſt expreſſeth more plainly, and deſcribeth the nature of ſinne, ſaying, Mine iniquities are gone ouer mine head, as Pſal. 38. 4.an heauie burthen they are too heauie for me. And Zachary likewiſe, where he calleth it a talent of leade. For experience will teach vsus, that the ſoule is oppreſſed Zach. 5. 7.with no heauier burthen, then the conſcience of an ill ſpent life, and the remembrance of our ſinnes; euen as contrariwiſe nothing more exalteth and cheereth the mind, then the poſſeſſion of iuſtice and vertue. Yea, that Euangelicall obedience which Chriſt here calleth his yoke and burthen, is not onelyonly light and eaſie, but alſo commodious and exceeding profitable. Which made Dauid, out of good experience, to profeſſe, that the Law of Gods mouth was better vntounto him, then thouſands of gold and ſiluer: Pſal. 119. 72, 127 Pſal. 19. 10. Pro. 8. 11, 18, 19and that it was more to be deſired then gold, yea then much fine gold. And Salomon likewiſe affirmeth, that wiſedome (that is, the ſauing knowledge and practice of true godlineſſe) is better then Rubies, and all things that may bee deſired, are not to be compared vntounto it: that riches and honour are with it, yea, durable riches and righteouſneſſe; and that the fruit thereof is better then gold, yea then fine gold, and its reuenew then choyce ſiluer. Yea, the duties of a godly life are not onelyonly eaſie and profitable, but alſo ſweet and pleaſant. In which reſpect Dauid ſaith, that Gods Commandements were ſweeter to his Pſal. 19. 9. Pſal. 119. 103, 111. Verſ. 14. Prou. 2. 10. and 3. 17. Ioh. 4. 34.mouth then the honey, and the honey combe; that they were the reioycing of his heart, and that he reioyced in Gods teſtimonies, aboue all riches. So Salomon ſaith, that wiſedome is pleaſant vntounto the ſoule, and that her wayes are wayes of pleaſantneſſe, and her paths are peace. And our Sauiour Chriſt found ſo much pleaſure and comfort in doing his Fathers will, that he neglected his food, euen when he was hungry, in compariſon of it. Now if the way of Gods Commandements was eſteemed of the Saints ſo eaſie, profitable and pleaſant in the time of the Law; how much more hauehave wee cauſe ſo to iudge of it in the time of the Goſpell? ſeeing God hath reuealed his will much more cleerly, and affoorded vsus farre greater helpes; and incouraged vsus to ſerue him with much ſweeter and more gracious promiſes, not now vailed with types and ſhadowes, but cleerly expreſſed to the vnderſtanding of the moſt ſimple, and certainly aſſured vntounto vsus by the ſeales, the Sacraments, to take away from vsus all doubting and wauering. By all which, and many other meanes, our Sauiour Chriſt (as it was prophecied of him) maketh all crooked wayes ſtraight, and all rough places plaine; that all Eſa. 40. 4.difficulties being taken away and remoued, we may trauell in the wayes of godlineſſe with much eaſe and comfort, ioy and delight. But aboue all other incouragements againſt all pretended difficulties, this is one of the greateſt, in that the Lord, in the time of the Goſpell, doth not exact of vsus the rigorous and ſtrict performances of ſeruants, who muſt not hauehave their wages, vnleſſe they doe the will of their Lord, in that manner and meaſure as he requireth; but the duty and obedience of ſonnes, paſſing by Mal. 3. 17. 2. Cor. 8. 12.our infirmities, and accepting the will for the deed; the purpoſe and indeuour, for the act and performance. And that there may be no manner of diſcouragement, hath alſo promiſed to aſſiſt vsus with his grace and holy Spirit, that we may be the better inabled to doe that which he requireth; ſo as we may ſay with the Apoſtle, I am able to doe all things through the Phil. 4. 13.power of Chriſt which ſtrengtheneth me.