A Guide to Godliness, Book 6 · Chapter 16
CAP. XVI.
Three other obiections of the fleſh againſt a godly life, propounded, and anſwered.
§. Sect. 1 That a godly life taketh away no lawfull liberty, but rather eſtabliſheth it.
THe fourth obiection which the fleſh maketh againſt a godly life, is, that it taketh away all our liberty, and ſo checketh and curbeth vsus in all our thoughts, words, and workes, within the ſtrict limits of Gods Law, that wee hauehave no freedome like other men, to thinke, ſpeake, or doe ſuch things as are moſt pleaſing vntounto vsus. To which I anſwere, that it doth not depriue vsus of any lawfull liberty, but onelyonly reſtraineth vsus from lawleſſe licentiouſneſſe, and curbeth in the fleſh, that it may not run on in exorbitant courſes, and glut it ſelfe with ſinfull pleaſures, which alwayes end in griefe and bitterneſſe. Wherein it doth not take away any true liberty, but rather freeth vsus from the moſt miſerable and grieuous bondage, and baſeſt ſeruitude Ioh. 8. 34.and thraldome vntounto Satan, ſinne, and our owne luſts. Yea, rather by leading of a godly life, we are reſtored vntounto that ancient and true liberty in which we were created, euen the glorious liberty of the Sonnes of God, reſembling heerein our heauenly Father, who, though he be moſt free to doe whatſoeuer pleaſeth him, yet in reſpect of his holy and pure nature, cannot ſinne, or doe any euill which is contrary vntounto it. And as well may we ſay that the glorified Saints, who are crowned with ioy and happineſſe, hauehave loſt all their liberty, becauſe they are ſo confirmed by ſupernaturall grace, that they cannot ſinne, as that we are depriued of it, becauſe wee are reſtrained by Gods Word and holy Spirit from all manner of wickedneſſe; or that a ſonne hath loſt his liberty, when hee liueth according to his Fathers will that dearely loueth him, and is freed from the gouernement of ſome baſe ſlaue, who egged and thruſt him on in all wicked courſes, which in the end would depriue him of his fathers louelove, and iuſtly diſinherite him of his deſired patrimony. Yea, let vsus know, that as ſinne is the greateſt bondage, ſo the ſeruice of God is the greateſt and beſt liberty; when as we are ſtabliſhed in all grace and goodneſſe by his free Spirit, Pſal. 51. 12.and ſubmit our ſelues to be guided & directed by it in all our wayes, as the body by the ſoule. For as the Apoſtle ſpeaketh, Where the Spirit of the Lord is, there is liberty. Let vsus know, that as our Sauiour Chriſt came amongſt vsus 2. Cor. 3. 37.to take away the ſinnes of the world, both in reſpect of the guilt, puniſhment, and corruption: ſo alſo, as our Redeemer, to free vsus out of bondage, and to purchaſe for vsus perfect liberty, which is, that being deliuered out of Luk. 1. 74, 75.the hands of all our ſpirituall enemies, wee ſhould worſhip and ſerue him in holineſſe and righteouſneſſe before him without feare, all the dayes of our liues. Of which liberty himſelfe ſpeaketh; If the Sonne ſhall make ye free, ye ſhall bee Ioh 6. 36.free indeed. And therefore let vsus not hearken to the fleſh, which abuſeth and deludeth vsus, by giuing vntounto things falſe names, gracing the bondage of ſin and thraldome vntounto our owne luſts, with the glorious title of liberty, and diſgracing our Chriſtian liberty and freedome from ſinne, with the name of bondage; but knowing that this was one ſpeciall end of Chriſts comming and dying for vsus, that hee might destroy the workes of 1. Joh. 3. 8.the deuill, and free vsus out of the bondage of ſinne; let vsus ſtand faſt in Gal. 5. 1, 13.the libertie wherewith Chriſt hath made vsus free, and not bee intangled againe with the yoke of bondage. And ſeeing he hath called vsus vntounto liberty, let vsus not abuſe it for an occaſion to the fleſh, as the Apoſtle exhorteth.
§. Sect. 2 That a godly life doth not take away friendſhip and good ſociety, but rather increaſeth it.
The fifth obiection againſt a godly life is, that it taketh away all familiar friendſhip and good fellowſhip, all merry meetings and ciuill conuerſation from amongſt men, eſtranging their minds one from another, and making them to delight more in ſolitarineſſe then in company. To which I anſwere, that if by theſe glorious names of friendſhip, good fellowſhip, and ciuill conuerſation, bee meant the common commerce which worldly wicked men hauehave one with another, in the workes of darkeneſſe and pleaſures of ſinne, in gluttony and drunkenneſſe, in May-games, miſrule, and madde merriments, in carnall reuellings, Stage-playes, Wakes, and Morrice-dances, in ſwaggering, ſwearing, backebiting, and corrupt and filthy communication; in dycing, carding, and ſpending both their time and ſtates in vnlawfull gaming; then is it no blemiſh or aſperſion vntounto a godly life, but rather an high praiſe and commendation, that it breaketh off ſuch wicked and dangerous ſocieties, and reformeth ſuch pernicious diſorders as alwayes end in griefe and vexation. But if hereby bee vnderſtood true friendſhip, and Chriſtian familiarity and acquaintance, lawfull meetings, and ioyfull feaſting with one another in the true feare of God; then doth not a godly life aboliſh them, but rather confirme and increaſe them among all true Chriſtians. For purging away the corruptions, and rectifying the diſorders of ſocieties and conuerſation, and making them truely ciuill and religious, it cauſeth them to be much more comfortable and profitable, and conſequently more frequently to bee affected by all thoſe who taſte the ſweetneſſe and benefit which commeth of them, without any ſting of ſinne, or after-tang of bitter griefe. As wee ſee in the example of thoſe Chriſtians, which liued in the firſt age of the Act. 2. 46.Primitiue Church, who tooke exceeding ioy in the Communion of Saints, in mutuall conuerſing one with another, and in their frequent meetings, to eate and drinke and reioyce together. And therefore vnleſſe any will preſuppoſe, that ſinne is the only bond of all good fellowſhip, and that we cannot take pleaſure in one anothers company, vnleſſe wee ioyne together to diſpleaſe and diſhonour God, and that we can neuer be merry ſo long as he is with vsus; And vnleſſe we account that onelyonly to be ciuility, when as we ſhew no diſlike of ſinne, but ſoothe and bolſter, yea, incourage and thruſt on all that beare vsus company in the wayes of wickedneſſe; let vsus not falſly affirme, that a godly life is any hindrance to ciuill conuerſation, or that it depriueth vsus of the mutuall ioy and comfort, which wee might otherwiſe take in friendſhip and fellowſhip one with another.
§. Sect. 3 That a godly life doth not bring with it want and pouerty.
The ſixth obiection is, that godlineſſe bringeth with it want and pouerty, as appeareth firſt by common experience, and innumerable examples of thoſe, who being moſt religious and conſcionable in all their courſes, come as far ſhort of other men in worldly wealth, as they exceed and go before them in piety and honeſt dealing, in ſo much as it is growne into a common, yet wicked Prouerbe, that plaine dealing is a Iewell, but he that vſeth it, ſhall dye a begger. And ſecondly, it ſtandeth with reaſon that it ſhould bee ſo, ſeeing piety letteth paſſe, and refuſeth many aduantages, by which, thoſe that want it, doe increaſe their wealth, and improoue their worldly eſtate. For their thoughts leſſe runne vponupon earthly things, being taken vp with heauenly; their indeuours are more faint and weake in purſuing them, then theirs who hauehave ſet their hearts vponupon them; their time and ſtrength is not ſo wholly imployed in getting and keeping riches. They loſe much which they might get, becauſe they will not vſe vnlawfull meanes, as fraud and deceit, extortion and oppreſſion; becauſe they will not lye, and confirme it with an oath for their aduantage; nor prophane the Sabbath by ſelling and buying, and labouring in their callings; nor keepe ſeruants vnderunder them, who make no conſcience of theſe things, though they bee neuer ſo profitable, nor follow the bent of the times, and ſoothe eueryevery one in their humour, of whom they may make any aduantage. And finally, becauſe they will not ſtoope to eueryevery baite of profit which is caſt before them, vntill by due examination in the Court of Conſcience it may appeare to bee honeſt and lawfull. To which I anſwere, firſt, that though all this were true, that godlineſſe ſhould giuegive a Superſedeas to worldly thrift, ſo that it were not poſſible to imbrace piety, and eſcape pouerty, or to bee rich and religious both at once; yet this ſhould not weaken our reſolution to ſerue God in the duties of a godly life, ſeeing our ſpirituall gaines doe farre exceed our worldly loſſe. For godlineſſe it ſelfe is the chiefeſt gaine, as 1. Tim. 6. 6.bringing with it that contentation which all worldly wealth cannot purchaſe. Secondly, though being godly, we hauehave but a poore eſtate, yet it is more to bee eſteemed then the greateſt abundance of the vngodly, according to that of the Pſalmiſt; A little that a righteous man hath, is better Pſal. 37. 16, 17.then the riches of many wicked. For the armes of the wicked ſhall be broken, but the Lord vpholdeth the righteous. The little wealth they hauehave, is accompanied with Gods bleſſing, by which it is made more ſufficient and durable for their vſe and comfort, then the rich Treaſuries, and full ſtore-houſes of worldlings; their little pittance, being like the Widdowes cruze of oyle and handfull of meale, which as it was daily ſpent, ſo by the bleſſing of God it was daily renued and repleniſhed, that there might bee no want, when the full barnes were emptied, and the ſtorehouſes of the rich without food; like Daniels pulſe, which made him and his fellowes fatter and in better liking, then the prouiſion which was brought to others from the Kings Table. Finally, like the ſmall ſtreames of a liuing fountaine, which continue running in the greateſt drought, when great ſtanding waters, and huge torrents ariſing from land waters are dryed vp. Againe, though the godly hauehave but little, yet that which they hauehave, they hauehave receiued from Gods owne hand, as a teſtimony of his louelove and fauour, as Iacob acknowledged to his brother Eſau, Take, I pray thee, my Gen. 33. 11.bleſsing which is brought to thee, becauſe God hath dealt graciouſly with me, and I hauehave enough. Yea, they receiue it from him as his free gift, and ſhall neuer be called with wicked men to account for intruſion and vſurpation. Neither is it a gift to bee eſteemed onelyonly in its owne value, but as an earneſt-penny, which bindeth a greater bargaine, and giueth them aſſurance of their heauenly inheritance, and euerlaſting happineſſe in Gods Kingdome. Finally, though they hauehave but little, yet they hauehave with it a good conſcience, ſeeing they hauehave gotten it by lawfull meanes, the which will be in ſtead of a continuall feaſt, and make a dinner of cold Pro. 15. 15, 17.herbes, or ſimple rootes, better then a ſtalled Oxe, or the greateſt dainties to them that want it. Whereas contrarywiſe, the greater plenty of wicked men bringeth no ſuch comfort with it; becauſe it is mutable and momentany in it ſelfe, and giueth no aſſurance of better and more durable riches which ſhall ſucceed it. Becauſe their worldly abundance is often ioyned with many and great diſcontents, which depriueth the owners of all their ioy, as we ſee in the example of Saul, Ahab, Haman, and many others. Becauſe their proſperity ſlayeth them, whileſt it ſerueth as a ſnare, to intangle Pro. 1. 32.them in all maner of ſins; as a paſture, to fit and prepare them for deſtruction; as an intoxicating cup, to bewitch and inamour them with worldly louelove, and to make them neglect ſpirituall and heauenly things; becauſe after their great cheere, they ſhall hauehave ſuch an heauy reckoning as wil quite dampe all their muſicke and delight. And finally, becauſe they are no gifts of Gods louelove and fauour, but rather of his clemency and forbearance; like the liberall allowance which Princes make to great and noble Traytors, vntill they be brought foorth to tryall and execution, according to courſe and extremity of the Law.
§. Sect. 4 That though many godly men are poore, yet godlineſſe is no cauſe of their pouerty.
In the ſecond place I anſwere, that though many are poore who are godly, yet their godlineſſe is not the cauſe of their pouerty; ſeeing it onelyonly findeth, but not maketh them to bee in this penurious eſtate. For when the Goſpel is preached, the poore rather receiue it then the rich, ſeeing the little comfort which they hauehave in earthly things, doeth make them to ſeeke for it in ſpirituall and heauenly; whereas the abundance of the rich intangleth their hearts in the ſnares of worldly louelove, choketh in them the ſeed of Gods Word, and maketh them to neglect the meanes of their ſaluation. Thirdly, I anſwere, that godlineſſe is a cauſe and meanes of riches, and not of pouerty, ſeeking it hath the promiſes of this life, and that 1. Tim. 4. 8.which is to come; and God hath vndertaken (who is able and all-ſufficient) ſeeing the earth is his, and all that therein is, and moſt true and infallible in Pſal. 24. 1.his Word) that nothing which is good, ſhall be wanting vntounto thoſe that Pſal. 34. 10. & 84. 11.feare and ſerue him; that if we will firſt ſeeke his Kingdome and righteouſneſſe, all other things ſhalbe caſt vponupon vsus; that he will withhold no good thing from them that walke vprightly. That if we will ceaſe to doe euill, and learne Eſay 1. 17, 18, 19.to doe well, if we conſent and obey, we ſhall eate the good things of the Land. If indeed riches were ſimply our owne earnings, and could be gotten by our owne policies, care and labour, then thoſe who exceed others in all theſe, might promiſe vntounto themſelues the greateſt plenty, though they vtterly neglect Gods ſeruice; but ſeeing it is onelyonly Gods bleſſing that maketh rich, it is not to be imagined, that the Lord, infinite in bounty and goodneſſe, will be leſſe liberall in paying our wages, becauſe we are more faithfull and diligent in doing his worke. And therefore if wee feare want and pouerty, it muſt not diſcourage vsus from the ſeruice of God, but rather be a ſtrong motiue to make vsus ſerue him with more earneſt indeuour, ſeeing he will preſerue thoſe who ſerue him from pouerty, ſo farre forth as it is euill and a puniſhment of ſinne, and will giuegive vntounto them all temporall bleſſings, ſo farre forth as they are good and profitable. And if he ſcant them of theſe earthly trifles, it is but to fit them for the receiuing of his greater and better gifts, euen the rich treaſures of his ſpirituall graces, faith, hope, patience and the reſt, and for the euerlaſting riches and glorie of his heauenly Kingdome. For he that rewarded Salomon with peace, wealth and honour, becauſe in the firſt 1. King. 3. 9, 11.place he deſired ciuill wiſdome to gouerne the people, will not deny them vntounto thoſe, who affect aboue all things ſpirituall Wiſdome, conſiſting in true godlineſſe; if in his diuine Wiſdome, he doth ſee that it is better for them to hauehave them, then to want and be ſcanted of them.