A Guide to Godliness, Book 6 · Chapter 20
CAP. XX.
Diuers other obiections made by the fleſh againſt a godly life, propounded and anſwered.
§. Sect. 1 That it is not enough to liue harmleſly, vnleſſe we performe religious duties.
ANother obiection which the fleſh maketh againſt the ſtrict performances of Chriſtian duties, is, that it is vnneceſſary, ſeeing if we be harmleſſe, and not guilty of hainous ſinnes; as idolatry, blaſphemy, murther, adultery, drunkenneſſe, theft, and ſuch like, but liue honeſtly amongſt our neighbours, doing no man any hurt, and in good fame and name in the world, the Lord will accept of vsus, and beare with our infirmities, though wee be not ſo preciſe as many others, in performing the duties of a godly life, as they hauehave been before deſcribed. To which I anſwere, that the Lord will neuer accept of vsus as his ſeruants and children, if wee doe not at leaſt deſire, reſolue and indeuour to yeeld vntounto him intire obedience to his whole Law, as well by doing the duties which he hath commanded, as in leauing vndone the vices which he hath forbidden; and that this obedience chiefly conſiſteth rather in performance of that which is good, then in abſtinence from that which is euil; & that if to be harmeleſſe and innocent, were all that is required to Chriſtianity, then were wee beſt Chriſtians when we ſit idly ſtill, rather then when wee are in action, yea though we ſhould ſleepe out our whole liues, becauſe then wee are furtheſt off from doing any hurt. But let vsus conſider that God requireth ſeruice at our hands, and he is counted but a ſorry ſeruant, who receiuing meate, drinke, and wages, doth content himſelfe if he doe his Maſter no harme, though he neuer indeuour to doe him any good. That the axe is ſet to Math. 3. 10.the root of the tree, to cut it downe, that it may be caſt into the fire, if it bringeth not forth good fruit, though it ſhould beare none that is euill; and the barren tree muſt be hewne downe and caſt out of the Lords Vineyard, Luk. 13. 7.becauſe it doth but cumber the ground. That we muſt be, not onelyonly trees of innocency, but trees of righteouſneſſe, if we be of Gods planting, which Eſa. 61. 3. Luk. 8. 44.are diſtinguiſhed from euill trees deſtinated to the fire, not by bearing nothing, but by bringing forth good fruit. Let vsus remember, that the Figtree was curſed by our Sauiour, not becauſe it had vponupon it figs, like thoſe in one of Ieremies baskets, which were ſo very naughty, that they could Ier. 24. 2. Math. 21. 19.not be eaten they were ſo bad; but becauſe it had none at all, when Chriſt purpoſely came to finde ſome vponupon it. That the vnprofitable ſeruant is by Math. 25. 30.his Lord reputed an euill ſeruant, and adiudged to puniſhment, for not increaſing his Maſters Talent, though he had not miſ-ſpent it in riotous liuing. And that the ſentence of condemnation ſhall paſſe againſt thoſe, Mat. 25. 41, 42.who neglect to doe the workes of mercy to Chriſts poore members, though they neuer oppreſſed or wronged them. Finally, let vsus know that they deceiue themſelues, who dreame of a meane betweene not doing good, and doing euill; for if we be not on Gods ſide, wee are againſt him; if Luk. 11. 23.we gather not with Chriſt, we ſcatter abroad: neither can wee ſooner ceaſe to Eſa. 1. 16.doe euill, but preſently we begin to doe that which is good.
§. Sect. 2 That it is not ſufficient to ſerue God in ſome things, and at ſome times.
Againe, it is ready to obiect, that if it be not ſufficient to abſtaine from euill, and from groſſe and hainous ſinnes, but that wee muſt alſo performe the contrary duties, yet at leaſt it is not neceſſary that we ſhould be tyed ſo ſtrictly vntounto all duties of holineſſe and righteouſneſſe which God requireth; or if to all, yet not at all times, but that it is enough, if wee performe ſome good duties, either towards God, or our neighbours, though wee neglect others, and that wee bee at ſome times zealous and deuout, though at other times we take our liberty, and eaſe our ſelues of this hard taske, by taking our pleaſures, ſeeing as long as wee liue in this world wee cannot be Saints, but muſt liue like other men, as being alike fraile and full of infirmities. To which I anſwere, that euen in this life, we muſt be of the communion of Saints, if euer we meane to communicate with them in glory and happineſſe; and howſoeuer corruption of nature and humane frailties hang vponupon vsus, yet we muſt not willingly nouriſh them, and cheerfully obey the fleſh in the luſts thereof; for if we liue after the fleſh, we ſhall Rom. 8. 13.dye; but we muſt labour through the Spirit, to mortifie the deeds of this body of ſinne, that we may liue, as the Apoſtle teacheth vsus. And although we cannot, by reaſon of the law of the members, and the ſinne that hangeth vponupon vsus, yeeld vntounto the Law that perfect and ſtrict obedience which it requireth: for in many things we ſinne all; yet if euer we would hauehave any Iam. 3. 2.ſound comfort in the gracious promiſes of the Goſpell, wee muſt yeeld vntounto God the obedience of ſonnes, which conſiſteth in an earneſt deſire, full reſolution, and diligent indeuour to pleaſe our heauenly Father, by framing our liues according vntounto his will in all things, and at all times. We muſt put off (as much as in vsus lieth) the whole old man, with all his corrupt Eph. 4. 22, 23, 24and deceitfull luſts; and being renewed in the ſpirit of our mindes, we muſt put on the New man, which after God, is created both in righteouſneſſe and true holineſſe. Wee muſt hauehave with Dauid, reſpect vntounto all Gods Commandements, Pſal. 119. 6, 20.and leade our liues both in godlineſſe and in honeſtie. For though wee be 1. Tim. 2. 2.neuer ſo deuoute and zealous in religious duties, yet if we doe not ioyne with them the duties of charity and righteouſneſſe, God will reiect vsus, as being no better then hypocrites; according to that of the Prophet; I hate, Amos 5. 21, 22, 24.I deſpiſe your feaſt dayes, and I will not ſmell in your ſolemne aſſemblies. Though yee offer me burnt offerings, and meate offerings, I will not accept them, &c. But let iudgement run downe as waters, and righteouſneſſe as a mighty ſtreame. So the Lord profeſſeth, that hee would not be pleaſed with thouſands of Rams, Micah 6. 6, 8.or ten thouſand riuers of oyle, no, not with the firſt borne of their body, for the ſinne of their ſoules, vnleſſe alſo they would doe iuſtly, and louelove mercy. And though we be neuer ſo iuſt in our dealings, and ſo bountifull, that wee could bee content to giuegive all our goods to the poore, yet if it bee not ioyned 1. Cor. 13. 3.with piety and charity, and doe not proceed from ſauing knowledge and a liuely faith, true obedience, and a good conſcience, it is all worth nothing, and no better then glorious ſins in Gods ſight. And therefore if we would hauehave our ſeruice accepted, we muſt, according to the Apoſtles example, liue both holily towards God, and iuſtly and vnblameably towards 1. Theſ. 2. 10.men. If we would approoue our ſelues to be the redeemed of the Lord, we Luk. 1. 74, 75.muſt ſerue him in holineſſe and righteouſneſſe before him; and that not by fits and flaſhes, but all the dayes of our liues. But of theſe points I hauehave ſpoken before at large, when I intreated of integrity and conſtancy, the inſeparable properties of a godly life; and therefore referre the Reader to that place.
§. Sect. 3 Their obiection anſwered, who pretend that they hauehave outgone many others.
Furthermore, being deluded with the fleſh, we are ready to obiect, that though we hauehave not attained to that perfection which were to be deſired, yet we are forward enough in the courſe of Chriſtianity, ſeeing wee hauehave outrunne many others, although there are many alſo who are farre before vsus. For anſwere whereof we are to know, that he who thinketh that he hath proceeded farre enough, hath not as yet ſet one foot forward in the Chriſtian Race; and though we had made ſome good progreſſe, yet if wee now ſtand ſtill, and doe not continue running till wee come to the goale, wee ſhall neuer obtaine the Garland. And therefore, imitating runners who ſtriue for a prize, we muſt not looke ſo much to thoſe whom wee hauehave outrunne, as to thoſe that are ſtill before vsus, that wee may ouertake, and get before them to the marke; ſeeing if wee ſtand ſtill, and reſt in that which we hauehave already done, he that is furtheſt behind, & yet continueth running, will ſoone ouertake vsus, & get the Garland from vsus. We muſt not pleaſe our ſelues in our good proceedings, and runne no more; for in the wayes of Chriſtianity, hee that goeth not forward, goeth backward; and when we ceaſe to be better, we begin to be worſe; neither muſt we looke how farre we hauehave proceeded, but how much of the Race remaineth ſtill vnrunne, and how farre we are yet from the Goale of perfection: And with the Apoſtle, forgetting thoſe things which are behind, and reaching Phil. 3. 13, 14.foorth to thoſe things which are before, we muſt preſſe towards the marke, for the price of the high calling of God in Chriſt Ieſus. Hee that is ambitious, is not pleaſed with his preſent honours, becauſe hee is preferred before many others: but if there bee yet any aboue him, hee is not quiet in his minde, till hee hauehave matched or exceeded him. O then, why ſhould wee bee ſo ſluggiſh about ſpirituall and heauenly preferments, which are incomparably of greater worth and excellencie? why ſhould wee not be as religiouſly ambitious in aſpiring, euen vntounto the higheſt degrees of heauenly glory and happineſſe, which is permanent and euerlaſting; as in ſtriuing after worldly honours, which are contemptible in their worth, and momentany and mutable in their continuance; ſeeing man that is in honour, Pſal. 49. 12.abideth not, but is like the beaſts that periſh, as the Pſalmiſt ſpeaketh?
§. Sect. 4 Their obiection anſwered, who affirme that Miniſters only are bound to the ſtrict performance of religious duties.
Moreouer, the fleſh is ready to obiect, that howſoeuer this ſtrict performance of Chriſtian duties be required of Miniſters, who hauehave more knowledge, and many helpes which many others want, and alſo fewer lets and diſtractions, hauing by reaſon of their ſmall imployments about worldly things, little elſe to doe, then to attend vntounto ſpirituall exerciſes; yet thoſe who are of the common ſort of people, as Tradeſ-men, Artificers, and Huſbandmen, cannot by the ſame reaſon be ſo ſtrictly tied to religious duties, ſeeing they are ſimple, ignorant, and vnlettered, and hauehave much more buſineſſe and imployment in the works of their calling. To which I anſwere firſt, that though Miniſters be tied to exerciſe themſelues, aboue all others, in thoſe perſonall duties which belong to their ſpeciall calling, as reading, Meditation, and ſtudie in the Scriptures, and other religious duties, which are more proper and peculiar vntounto them: yet the generall duties of Chriſtianity, as Prayer, Thankſgiuing, receiuing the Sacrament, watchfulneſſe, and ſuch like, doe lye out in common, both to them and all other men that are true members of the Church. In regard whereof, there is no diſtinction or difference between one and another, ſeeing our Sauiour Chriſt hauing with his precious Blood waſhed vsus all from our ſinnes, hath made vsus all alike, Kings and Prieſts, vntounto God and his Father. Neither Apoc. 1. 5, 6.hath he ſelected ſome onelyonly from among the reſt, vntounto whom he hath appropriated the religious duties of Gods ſeruice, but hath made vsus altogether indifferently, a choſen generation, a royall Prieſthood, an holy Nation, a 1. Pet. 2. 9, 5.peculiar people, that wee ſhould ſhew foorth the praiſes of him, who hath called vsus out of darkeneſſe into this marueilous light, and to offer vp ſpirituall ſacrifice, acceptable to God by Ieſus Chriſt. And howſoeuer the publike performance of theſe religious duties, doeth more peculiarly belong vntounto them, in reſpect of their publike calling in the Church, yet priuate deuotions, and the duties of Gods ſeruice and a godly life, belong indifferently vntounto all, without exception or exemption of any perſon. Neither are the admonitions and exhortations vntounto theſe duties in the Scriptures directed onelyonly vntounto Miniſters, as that they ſhould keepe the ſpirituall watch, examine themſelues, put on the Chriſtian Armour, pray continually, and in all things giuegive thankes, but vntounto the whole Church and people of God. Secondly, howſoeuer Gods Miniſters ought to ſhine as lights in the world, to bee good examples vntounto their flockes, ouer which God hath made them ouerſeers, to bee guides vntounto the reſt of the faithfull, that they may leade and direct them in the wayes of godlineſſe, and to bee Captaines of the Lords Armies, to goe out and in before them; yet it is to this end, that the people ſhould walke in their light, and no longer ſit in darkeneſſe and in the ſhaddow of death, that they ſhould imitate their holy example, and propound them as good patternes and precedents for their imitation; that they ſhould follow their guides, be directed by them, and tread in their footſteps, ſo long as they goe before them in the wayes of truth and godlineſſe; and finally, that they ſhould march after their ſpirituall Captaines and Leaders, and ioyne with them, in fighting againſt the enemies of their ſaluation. For it were as good for them to want theſe burning and ſhining Lights, if they ſit idly ſtill and doe nothing; to hauehave no ſuch examples, if they neuer imitate them; to bee without guides, if they will not follow them; and theſe Captaines and Leaders, if they let them ſuſtaine alone the brunt of the battell, and not like faithfull Souldiers, ioyne common forces againſt common enemies. Thirdly, I anſwere, that if the ſpeciall imployments of our particular callings, might make vsus diſpence with the generall duties of Chriſtianity and Gods ſeruice; the Miniſters calling, if we faithfully walke in it, and diligently performe our duties, hath as much buſineſſe and imployment, and not many fewer or leſſe diſtractions from priuate religious duties, then thoſe which are of other profeſſions: As beſides his priuate ſtudies, Reading and Meditation, vntounto 1. Tim. 4. 15, 16.which hee muſt ſeriouſly attend, that hee may prepare and fit himſelfe for the publike ſeruice of the Church, and the gouernment of his owne family, hee muſt alſo watch ouer his flocke, viſit the ſicke, ſtrengthen the weake, comfort the afflicted, priuately admoniſh thoſe that erre and goe out of the way, exhort thoſe that are ſluggiſh, and rebuke thoſe who wilfully offend, and continue in their ſinnes. All which, if they be performed with that conſcionable care which they ought, will leaue them as little time as other men for their priuate deuotions, although vnderunder this pretence they muſt not bee neglected. Finally, though more bee required of Gods Miniſters in reſpect of degree, ſeeing where the Lord beſtoweth a greater meaſure of his gifts and graces, there hee requireth that they ſhould in a greater meaſure bring foorth the fruits of holy obedience; yet the ſame duties are to bee performed of all Chriſtians, according to the proportion of their grace receiued, and both alike are tyed to yeeld vntounto God, their common Maſter, religious ſeruice, although thoſe who exceed in knowledge and other gifts, are bound to doe them in more perfection. And howſoeuer a greater meaſure of knowledge is required of the Miniſter then the people, becauſe his lips muſt preſerue Mal. 2. 7.it, as in a common Treaſury, that they may hauehave recourſe vntounto him for the ſupplying of their wants; yet as all men muſt liue by their owne Habac. 2. 5.faith, ſo alſo they muſt walke by their owne ſight, and hauehave ſuch a meaſure of knowledge and illumination of the Spirit, as may be ſufficient to direct them in all Chriſtian and religious duties. For their ſoules being alike precious vntounto them, as theirs are who are called to the Miniſtery, and the way and meanes the ſame which bring both to eternall life and happineſſe, it behoueth them both alike to labour after this common ſaluation, in the performance of the ſame Religious duties, which are alſo required of both as common vntounto them.
§. Sect. 5 Their obiection anſwered, who pretend the want of meanes.
But here againe they are ready to obiect, that if they had ſuch means of knowledge, and other ſauing graces as others enioy, and ſuch helpes and furtherances in the duties of a godly life as many abound with; then with ſome reaſon they were to be blamed, if they did neglect them. But alas, they are vnderunder ſome ignorant or idle miniſter, which cannot or wil not inſtruct them, or ſuch vnconſcionable guides, as ſhine not in the light of a good example, but rather lay ſtumbling ſtones of offence before them, by their enormious and ſcandalous liues, and neglecting all good duties themſelues, doe dis-hearten and diſcountenance them who are carefull to performe them, rather then any wayes encourage them, either by their words or actions. In which regard they thinke that they may be excuſed, if they be not ſo zealous and forward in performing the Religious duties of Gods ſeruice and of a godly life. To which I hauehave in part before anſwered, namely, that if this be our caſe, firſt we muſt vſe all good meanes to moue them to their dutie, & eſpecially that we powre forth our hearty prayers vntounto God for our Paſtours and Miniſters, intreating him that he will inlighten their mindes, and ſanctifie their hearts and affections, and ſo make them as able, as willing to performe thoſe high and holy duties vntounto which they are called. And ſecondly, if the courſes which they ſtill hold, affoord vsus no better hopes; then accounting the glorifying of God in the eternall ſaluation of our ſoules, that one thing neceſſary, which is farre to be preferred before all earthly commodities, wee muſt labour to place our ſelues vnderunder ſuch Paſtors and Teachers, as will carefully and conſcionably breake vntounto vsus the bread of life, and ſhine before vsus, not onelyonly in the light of doctrine, but alſo of an holy life & conuerſation. In the meane time, theſe outward wants muſt not make vsus neglect the Religious duties of a godly life; or if they doe, they cannot be ſufficient to excuſe our negligence, which doth not ſo much proceed from the want of externall meanes, or thoſe diſcouragements which are without vsus, as from the ſecret corruptions that lie lurking within vsus. Which if they were thorowly mortified, and our hearts inflamed with feruent zeale and true deuotion, we would not be moued by theſe publique defects and diſcouragements, to neglect the priuate duties of Gods ſeruice; yea, rather wee would vſe them with more diligence, as being, through want of the other, preſſed vponupon vsus with a greater neceſſity. For he that hath no friends or parents to looke vntounto him, or ſuch as greatly care not whether he feed vponupon wholeſome food, or famiſh for want of bread, findeth that he is the more bound hereby to prouide for himſelfe. Whereas contrariwiſe, theſe corruptions which make vsus neglect the duties of Gods ſeruice, ſtill remayning in vsus, and quenching in our hearts all zeale and deuotion, would make vsus alike cold and negligent in our priuate exerciſes of Religion, although the publike meanes which we enioyed were neuer ſo excellent. Of the former, we hauehave an example in Dauid, who when he liued in the barren wilderneſſe, had his ſoule ſo watred with the dew of Gods grace, that it neuer brought forth more & better fruits of holines; and ſo inflamed with the fire of Gods Spirit, that he was neuer more deuout in religious exerciſes, nor more zealous in the priuate duties of Gods ſeruice, though being baniſhed and exiled from the Tabernacle and the publike place of Gods worſhip, he was withall depriued of the ordinary means of his ſaluation. And the like we ſee in the example of the perſecuted Martyrs, who neuer were more feruent in their priuate deuotions, then when they durſt not ſhew themſelues in open aſſemblies, but hid their heads frō their purſuers in ſecret corners and ſolitary places. And of many others in our owne times, who being neceſſarily debarred of all publique helpes, & diſcountenanced & diſcouraged in their godly courſes, by thoſe which ſhould be their guides and leaders, yet being inwardly furniſhed with ſauing graces, doe outwardly exerciſe them in all religious & holy duties. For howſoeuer the publike Miniſtery is the ordinary means to begin, as alſo to preſerue and increaſe Gods graces in vsus, and to giuegive vntounto vsus not onelyonly birth and ſpirituall life, but alſo growth and ſtrength, whereby wee are enabled vntounto all duties of a godly life; ſo that whoſoeuer neglect it, when they may hauehave it, can neuer looke to thriue in grace, or to hauehave any ability to ſerue God in any acceptable maner, becauſe they deſpiſe his holy Ordinances, fancying vntounto themſelues alife which needeth no nouriſhment; yet we muſt hold it to be but a meanes and inſtrument, wherby God, who is the ſupreme cauſe & chiefe Agent, is pleaſed ordinarily to worke, but yet when he depriueth vsus of them, can effect his owne good worke of grace and ſanctification, either without them, or when they are weake and inſufficient, as well as with them, and when they are moſt excellent & in greateſt plenty. Of the other we hauehave an exāple in Iudas, who being full of inward corruption, could not thriue, no, not vnderunder Chriſts owne Miniſtery, and Demas, Ananias and Sapphira vnderunder the Miniſtery of the Apoſtles, who performed no acceptable ſeruice vntounto God by all theſe helpes, becauſe their hearts were not ſincere & vpright, but ſtil remained carnall & defiled with worldly louelove. Yea, we may hauehave experience of it in many vnthriuing Chriſtians of theſe times, who though they liue vnderunder a moſt powerfull and excellent Miniſtery, & abound in all the ſpirituall meanes of grace and ſaluation, yet remaine as worldly and carnall, as auerſe and backward vntounto all duties of a godly life, as thoſe who are vtterly deſtitute of them.
§. Sect. 6 Their obiection anſwered, who pretend, that it is not ſafe to be more forward then other men.
Finally, men miſ-led by carnall corruption, are ready to excuſe thēſelues, for not entring into the courſe of Chriſtianity, though their iudgements are conuinced of this truth, that it is aboue all others moſt excellent, profitable and neceſſary, by obiecting, that it is neither good nor ſafe to make greater profeſſion then other men, or to be more ſtrict in our liues, then ordinarie Chriſtians; becauſe we are not ſure that we ſhall be able to hold out in our ſincerity, and holy practice, and if we ſhould relapſe, our latter end would be worſe then our beginning. Neither can we tell, in reſpect of humane frailty, whether we may not fall into ſome grieuous and haynous ſinnes, or at leaſt ſuch as are contrary to our ſtrict profeſſion; which if we doe, our faults will be more obſerued in vsus, though they would be little regarded in ordinary men, and more bitterly cenſured and condemned; yea, wee our ſelues ſhall be a wonderment to all that know vsus, and both ſhame our ſelues and our profeſſion. To which I anſwer, firſt, that none can make any greater profeſſion of ſtrict performing all Chriſtian duties, then that which we all make at our Baptiſme, when we enter into couenant with God, that we will renounce the ſeruice of ſin and Satan, the world and our owne ſinfull luſts, and betake our ſelues wholy to the ſeruice of God, in all duties of holineſſe and righteouſnes. Which if we doe not all ſtill make, and renue vponupon all occaſions, what doe we but diſgrace our ſelues, by caſting off our Lords liuerie, denying and renouncing our promiſe and profeſſion, and returning into the ancient ſeruitude of ſinne and Satan? Yea, what doe we elſe but dayly play the hypocrites, when as praying that wee may doe Gods will in earth, in that purity and perfection, which the Saints and holy Angels doe it in heauen, and that we may ſerue God in holineſſe, righteouſnes and ſobriety all the dayes of our liues, we are notwithſtanding ſo farre from deſiring, or going about it, that we are aſhamed to profeſſe that we hauehave any ſuch meaning? Secondly, I anſwer, that wee are all bound, one as well as another, to make this profeſſion of holineſſe and ſincerity; neither is it left vntounto vsus as a thing arbitrarie, and at our owne choyce, but expreſly commanded and enioyned, that we ſhould glorifie God, by profeſſing our ſelues his ſeruants, and liuing according to this profeſſion, which none refuſeth to doe, but ſuch as are deſtitute of a liuely Faith, whereby we are aſſured, that God is in Chriſt our gracious Lord and Father, and we his ſeruants and people; for as with the Rom. 10. 10.heart man beleeueth vntounto righteouſneſſe, ſo with the mouth confeſsion is made vntounto ſaluation; According to that of Dauid, I beleeued, therefore hauehave I Pſal. 116. 10.ſpoken. Thirdly, I anſwer, that feare of falling away, or of being ouertaken with ſome groſſe ſinnes, muſt not hinder our profeſſion and practice of piety; but rather this profeſſion and practice muſt therefore be vndertaken, that we may hereby be moued more carefully to vſe all good meanes of perſeuering in all grace and godlineſſe, and to obſerue our wayes with greater diligence, and make ſtraight ſteps vntounto our feete, that wee doe not ſlippe, nor hault, nor turne aſide out of the way. And if wee with theſe mindes take vponupon vsus the profeſſion of Chriſtianity, and indeuour to bring forth the fruits of it in our holy practice, the Lord, who hath begunne this good worke in vsus, will alſo finiſh it; he will vphold vsus that wee ſhall not greatly fall; or if wee doe, yet hee will not ſuffer vsus to lie ſtill and periſh, but will ſo aſſiſt vsus with his grace and holy Spirit, that wee ſhall riſe againe by vnfained repentance. In the meane time no man hath iuſt cauſe to wonder, if wee fall through infirmitie, though it be into ſome greater ſinnes then many commit, who make little or no profeſſion at all; if either he conſider humane frailty common to all, the reliques of corruption remayning ſtill in vsus after regeneration, and the combat which thence ariſeth betweene the fleſh and the Spirit; that, ſometime preuailing, and this againe getteth the vpper hand; the malice of the deuill, who moſt fiercely aſſaulteth with his tentations, thoſe who hauehave renounced his ſeruice, and in whom the Image of God moſt clearely ſhineth; or elſe the examples of the Saints in former ages, who hauehave beene ſubiect to like frailties and infirmities, though they were iuſt and vpright in all their waies, and men in their ordinary and common carriage, according to Gods own heart, and hauehave beene ſometimes, though rarely, ouertaken with groſſe ſins, as Noah, Lot, Dauid, Peter and the reſt. And therefore it is no maruaile if wee, likewiſe hauehave our ſlips and falls, yea rather, it is a great wonder, if we, who come ſo far ſhort of them in grace and obedience, ſhould ſtand in ſuch ſlippery places where they hauehave falne, and be ſupported ſo with Gods grace and holy Spirit, notwithſtanding our greater frailty and weakeneſſe, that we may challenge all the world to accuſe vsus of any groſſe ſin. If indeede he who hath profeſſed himſelfe the child of God, and approued himſelfe to be ſo, by his ſonne-like obedience, ſhould, like the wicked, make ſin his way and trade, defend it when he is reproued, and continue in it without repentance, this were a matter of deſerued wonder; but not ſo, if walking conſtantly in the wayes of Godlineſſe, they ſometimes ſlip & get a fall, eſpecially when they plainely ſhew by their ſorrow inſuing, that they are not pleaſed with their ſin, but hauing done the euill which they hated in the inner Rom. 7. 20, 22.man, do not continue in it, but riſe out of it by vnfained repentance. But ſuppoſe for all this, that profeſſing ſincerity, we ſhall be wondred at of the world, if we hap to fall into any open and ſcandalous ſinne; It is not better that with the godly wee ſhould be wondred at for doing euill, then that with wicked men our good actions ſhould cauſe wonder. For though it be our ſhame to ſin, and thereby to expoſe our ſelues to wonderment; yet this wondring it ſelfe, is rather a grace then a blemiſh vntounto vsus; ſeeing men wonder not at matters common and ordinary, but at ſuch only as rarely happen. We wonder not at profane rakehells, when they breake their word, lie, ſweare & deale vniuſtly; but to ſee one that is reputed iuſt and honeſt to doe thus at any time, doth make all that know them, to maruaile at it; & the reaſon is, becauſe it is common and ordinary in the one, but very rare and a thing ſeldome or neuer before ſeene in the other. And yet there is no man that is not graceleſſe & deſperate, who would not rather chuſe ſo to carry himſelf, as that he may be reputed an honeſt man, though his faults are more obſerued & wondred at, then ſo as to gaine the reproch of a wicked perſon, although their faults being ordinary, are little obſerued and leſſe maruailed at. Though eueryevery man wonder, when he ſeeth a botching piece of work to come out of the hands of a cunning and curious artizan, and maruaileth nothing at all, if he ſhould ſee ſuch an one or worſe come out of the hands of a bungler; yet eueryevery one deſireth rather to be a skilfull workman, and to be ſo reputed, then a bungling botcher. And though a ſpot be ſooner ſeene in a beautifull face, then in one foule and deformed; or a blot and ſtaine in a fine piece of Lawne or Cambricke, then in ſome common rag, or coorſe canuas; and a faithful ſeruant be more wondred at, that is taken halting in ſome deceitfull action, then when a falſe fellow doth ſo, that maketh deceitfull dealing his vſuall trade; yet eueryevery one preferreth beauty with ſome blemiſh, before fouleneſſe and deformity; fine cloth, though a little ſpotted, before filthy & worne-out rags; and a faithfull ſeruant with his ſeldom ſlips, before a diſhoneſt fellow, whoſe worſt dealing rayſeth no wonder, becauſe being his ordinary cuſtome, no man that knoweth him, expecteth better fruits from ſuch a bramble: And ſo, though our profeſſion of godlineſſe, and indeuour to bring forth ordinary fruits of it in an holy conuerſation, ſhould more expoſe vsus to be wondred at, when we fall through humane frailty and infirmitie; yet this ſhould not hinder vsus from entring into this Chriſtian courſe, ſeeing it is a meanes to make vsus ſtand more vponupon our credit, to reſtraine vsus from all ſin, whereby we might blemiſh it, and to keepe with Dauid a carefull watch ouer our ſelues, that our hearts being found Pſal. 119. 18.in Gods Statutes, there may be no cauſe why we ſhould be aſhamed. And howſoeuer, when we are ouertaken, our faults are more obſerued and maruailed at, yet though our ſinne ſhameth vsus, this wonder at it, is rather our praiſe and commendation. And when wee are at the worſt, yet our ſtate is better, and we preferred in Gods eſtimate and in the opinion of all that feare him, before thoſe who neuer tooke vponupon them the profeſſion of piety, nor cared to bring forth any fruits of it in a godly life, though their faults are little obſerued or regarded, and not (like the others) matter of table-talke, becauſe no man thinketh them to be any newes.
§. Sect. 7 That the duties of a godly life muſt not be delayed.
The laſt obiection which the fleſh maketh, is, that it is yet too ſoone to enter into this ſtrict courſe of a godly life; ſeeing howſoeuer it may be neceſſary in due time and place to doe it, yet the preſent time of our youth and ſtrength is not fit for ſuch auſterity. It cannot bee denied, but that God muſt bee religiouſly ſerued, but all in good time; wee hauehave the day before vsus, and ſhall hauehave leyſure inough to ſerue our ſelues and God too. After wee hauehave better ſettled our worldly eſtate, and attayned vntounto ſuch a proportion of wealth for our owne maintenance and thoſe that belong vntounto vsus, or hauehave delighted our ſelues with ſuch and ſuch pleaſures, then it will be more ſeaſonable to ſequeſter our ſelues from the world, and to betake our ſelues vntounto our deuotions. And thus, when the fleſh cannot any longer hide from vsus the profit and neceſſity of leading a godly life, then it moueth vsus to make delaies, and to poaſt it off from time to time, till at laſt we be preuented with vnexpected death, and ſo periſh in our ſinnes. Of this Auguſtine propoundeth himſelfe as an example: As no man (ſaith hee) is ſo ſluggiſh, that will in his iudgement preferre perpetuall ſleeping before waking, and going about his buſineſſe, but yet when ſloth hath ſeazed vponupon his members, deferreth to ſhake it off, though it bee high time that he ſhould riſe: ſo I thought it better to yeeld my ſelfe rather to thy louelove, then mine owne luſt; but that pleaſed and ouercame me; this liked me and held me captiue. For I had nothing to anſwere, when thou ſaidſt vntounto mee; Ariſe, thou that ſleepeſt, Ephe. 5. 14.& ſtand vp from the dead, and Chriſt ſhall giuegive thee light, being conuinced with the truth, but onelyonly the words of the ſlothfull and ſleepie: Anon, behold Modo, ecce modo, ſine paululum. Sed modo & modo non habebant modum, & ſine paululum in longum ibat. Confeſ. lib. 8. cap. 5.by and by, let me alone yet a little. But a little and a little exceeded all meaſure: and, Let me alone a little, grew out to a great length. For the anſwering of which obiection, let vsus know, that the ſeruice of God in the duties of a godly life, is a matter of greateſt moment, profit and neceſſity; and therefore that it is great folly to put it off with delayes, ſeeing all our life is too little for it. For if God is ſo bountifull and rich in mercy, that he is content to reward our temporary and momentany ſeruice, with the eternall wages of heauenly happineſſe, how vngratefull are we, if wee think that the ſhort time of our liues is too much to be ſpēt in his ſeruice, who will reward our ſoone ending workes, with euerlaſting wages? Let vsus conſider, that ſeeing the ſeruice of God is of greateſt worth and excellency, moſt profitable and onelyonly neceſſary; it is therefore ridiculous folly, not to giuegive it precedency and the firſt place, but to preferre before it eueryevery baſe trifle; yea, things not only of no value, but alſo ſuch as are hurtfull and pernicious, as the ſeruice of Satan, the world, and our owne luſts, for the contemptible wages of earthly vanities. Let vsus remember, that wee hauehave onelyonly the time preſent for our imployment: for the time paſt is irreuocable, and the time to come vncertaine, which if we promiſe vntounto our ſelues, we incroach vponupon Gods right, ſeeing he hath giuen vntounto vsus no promiſe of it, and ſinne preſumptuouſly, by taking vponupon vsus to diſpoſe of that which is onelyonly in the hand of God. That now is the acceptable time and day 2. Cor. 6. 2.of ſaluation, and we doe not know whether it will laſt till to morrow, which if it be once paſt, can neuer be recouered. And therefore whileſt it is called Pſal. 95. 7, 8.to day, let vsus hearken vntounto his voyce, calling vsus to repentance, and inuiting vsus to ſerue him, and not harden our hearts: Let vsus ſeeke the Lord whileſt hee Eſa. 55. 6, 7.may be found, and call vponupon him whileſt he is nigh; for if he depart in diſpleaſure, wee may long ſeeke him with the Spouſe in the Canticles, ere wee Cant. 5.ſhall finde him. Let vsus conſider, that the leading of a godly life is neceſſary to ſaluation, for that time which remaineth after our calling. For as the Apoſtle ſaith, Without holineſſe no man ſhall ſee the Lord. And what Heb. 12. 14.madneſſe then is it, to caſt a thing of ſuch moment vponupon all vncertainties? for it is vncertaine whether thou ſhalt liue one day longer; if thou liueſt, vncertaine whether thou ſhalt hauehave the meanes whereby thou maiſt bee inabled for Gods ſeruice, and vncertaine if thou haſt them, whether God will giuegive thee will to vſe them, or power to profit by them, for the obtaining of ſpirituall life and ſtrength, whereby thou maiſt be inabled to ſerue him, ſeeing hee may iuſtly refuſe to bee ſerued by thee in thy decrepit age, when thou haſt no ſtrength to ſerue the diuell, the world, and thine owne luſts, becauſe thou haſt refuſed to doe it in thy flouriſhing youth, and chiefe ſtrength. To which purpoſe one ſaith, When the wicked man will, he cannot, becauſe when he could, hee Cum vult improbu… homo, non poteſt, quia quā do potuit noluit. Ideo per malum velle perd…dit honum poſſe. Auguſt. in Epist. Iohan. Serm. 36. Chryſan 2 Cor. 11. Homil. 22.would not: and ſo by an ill will, hee loſeth the power of well-doing. But thou wilt obiect, as he of whom Chryſoſtome ſpeaketh; That God hath giuen many this priuiledge, to confeſſe him in old age. To which I anſwere with him: What then? will hee therefore giuegive it thee? Thou wilt ſay, Perhaps he will? Why ſaiſt thou perhaps? Doth it but ſometime happen? Conſider, that the matter in deliberation, is the ſaluation or damnation of thy ſoule. And therefore thinke with thy ſelfe of the contrary, and ſay; But what if God will not giuegive it? Doeſt thou yet ſay, And what if he will giuegive it? God grant he may. But ſure for all that, to lay hold on the time preſent, is both more certaine and more profitable. For if thou now beginneſt, thou art ſure to get all that thou deſireſt, whether God grant or deny the former priuiledge; whereas if thou delayeſt, euen for this, oftentimes thou ſhalt not receiue it. When thou goeſt to the warres, thou doeſt not ſay, There is no need for mee to diſpoſe of mine eſtate; perhaps I ſhall returne. Neither doeſt thou ſay, when thou doeſt deliberate of marriage; I will chuſe a poore wife; for many in ſo doing hauehave growne rich beyond all hope. And going about to build an houſe, thou doeſt not ſay, I will lay a rotten foundation; for many houſes hauehave ſtood, though their foundations hauehave been weake. And yet when thou haſt to deale about the ſaluation of thy ſoule, thou layeſt hold on things more rotten, and putteſt all vponupon vncertainties, ſaying, It often happeneth, it ſometimes commeth to paſſe. It is indeed vncertaine, wilt thou ſay, but I truſt to Gods mercy, for he is gracious. This I know and acknowledge; but know this alſo, that this mercifull God hath ſuddenly taken away, when they leaſt expected it, ſuch as thou art, who hauehave poſted him off with vaine delayes. And what though much time bee granted thee? how art thou ſure that thou ſhalt amend and become better, &c? For how doeſt thou thinke that God will then aſſiſt thee, ſeeing thou haſt ſo often refuſed his helpe, when he hath graciouſly offered it? or how canſt thou hope of any ability without it? Now thou canſt not walke in the wayes of godlineſſe; and how wilt thou be able to doe it hereafter, when thou art more inthralled vntounto Satan, more loaded with the intolerable waight of thy multiplyed ſinnes, more clogged and hampered, fettered and hindred with the ſtrong chaines of thy corruptions, which are growne habituall, and hauehave doubled their force with long cuſtome? Finally, when as thou art more impotent to ſhake them off, and mortifie them, by reaſon of the infirmities of old age? Yet ſay, thou couldeſt then ſerue God in all Chriſtian duties: yet how much time in the meane while haſt thou miſ-ſpent, not onelyonly without gaine, but to thy incomparable loſſe, which if it had been imployed in Gods ſeruice, would hauehave added much ineſtimable riches to the euerlaſting recompence of heauenly rewards? And therefore when as God requireth at our hands that preſent ſeruice which is due vntounto him, let vsus not put him off, like banquerupts and ill debters, with words and promiſes, that wee will pay all hereafter, ſeeing the longer we liue, the more we ſpend on the ſtocke, and leſſe able we ſhall be to make ſatisfaction. But ſeeing he requireth preſent and conſtant ſeruice, not becauſe hee needeth it, but that hee may take occaſion thereby of crowning our workes with richer rewards; let vsus not bee ſo great enemies to our owne preferment, as by deferring and ſcanting our worke, to cauſe the Lord to abate our wages; but laying aſide eueryevery waight, Heb. 12. 1.and the ſinne which doth ſo eaſily beſet vsus, let vsus (as the Apoſtle exhorteth) runne with patience the race which is ſet before vsus.
§. Sect. 8 The Concluſion of the whole Treatiſe.
And thus hauehave I, through the gracious aſſiſtance of Gods holy Spirit, finiſhed this long worke, for which his bleſſed Name be praiſed and magnified; And hauehave not onelyonly deſcribed the godly life, in all the parts and branches thereof, and the ſpeciall duties required vntounto it, but alſo the meanes both publike and priuate, whereby wee may bee inabled, and the arguments and reaſons whereby wee may be moued and perſwaded to performe them, and likewiſe hauehave ſhewed the greateſt and moſt vſuall lets and impediments, whereby men are commonly hindred from entring into, and proceeding in the wayes of godlineſſe, and how alſo wee may remoue and ouercome them. And now nothing remaineth, but that I intreat thee (Chriſtian Reader) by the mercies of God, and as thou tendreſt his glory, and the eternall ſaluation of thine owne ſoule, that thou wilt reſolue and indeuour to walke in this alone way that leadeth to heauenly happineſſe, now that he hath ſo plainly diſcouered it vntounto thee. For much better were it for thee neuer to hauehave knowne the way of truth and godlineſſe, then after thou knoweſt it, not to walke in it; ſeeing the ſeruant Luk. 12. 47.that knoweth his Maſters will, and doth it not, ſhall be beaten with many ſtripes. Heretofore thy ignorance might ſomewhat extenuate thy ſinne, and neglect of Gods ſeruice in the duties of a godly life, and mitigate alſo thy puniſhment, becauſe thou mighteſt pretend thy willingneſſe to walke in this way, but that thou diddeſt want a guide to goe before thee: But now this pretence is taken away, and thou quite left without all excuſe. For what can the Lord by his Miniſters doe more for the ſaluation of thy precious ſoule, then to ſhew thee the way that leadeth to eternall bleſſednes, and to teach thee how thou maiſt walke in it; to make knowne vntounto thee what thou muſt doe that thou maiſt be ſaued, and the meanes alſo whereby Act. 2. 37.thou maiſt be inabled to doe it? to exhort and perſwade thee, by effectuall reaſons, to vſe theſe meanes, that ſo thou maiſt walke in this way, and to teach thee how to remooue all thoſe impediments which might otherwiſe hinder and diſcourage thee in thy courſe? O let not therefore his ſo great grace be vntounto thee, not onelyonly in vaine, but alſo to thy loſſe. Let nor, O let not theſe my poore, yet painfull labours, which I hauehave vndertaken with cheerfulneſſe, proceeded in with comfort, and finiſhed with ioy, that I might glorifie God in thy ſaluation, riſe vp as a witneſſe againſt thee at that great Day, becauſe thou haſt onelyonly read them, and after caſt them into ſome corner, without further vſe. If thou knoweſt theſe things, Luk. 11. 28. Joh. 13. 17.bleſſed art thou, if thou doeſt them. And happy, yea thrice happy ſhall I thinke my ſelfe, if being furthered by my poore meanes in the wayes of ſaluation, thou maiſt be my crowne and my reioycing. Fruſtrate not (I beſeech thee) the maine end of my painfull labours, ſo much deſired, ſo often and earneſtly begged, and defraud mee not of my hope and ioy, and therewith thy ſelfe alſo of thine owne ſaluation. It is not my writing, nor thy reading, that can ſaue our ſoules in that great Day of the Lord, but the holy practice of thoſe duties which I teach, and thou learneſt, in the whole courſe of our liues and conuerſations, which becauſe wee are vnable to performe in our owne ſtrength, but it is the Lord onelyonly which inableth Phil. 2. 13.vsus, both to will, and to doe, let vsus (I intreat thee) pray one for another, deſiring of the Lord, that we may not onelyonly bee filled with the knowledge of Col. 1. 10, 11.his will, in all wiſedome and ſpiritual vnderſtanding, but alſo that in this light we may walke worthy of the Lord vntounto all pleaſing, being fruitfull in eueryevery good worke, and increaſing in the knowledge of God; ſtrengthened with all might, according 2. Tim. 3. 17.to his glorious power, vntounto all patience and long-ſuffering with ioyfulneſſe. And that we may not onelyonly be perfect, and thorowly furniſhed vntounto all good workes; but alſo that we may be ſtedfaſt, vnmoueable, and alwayes abounding 1. Cor. 5. 58. Prou. 16. 9. and 20. 24. Ier. 20. 23.in the worke of the Lord, for as much as we know, that our labour is not vaine in the Lord. But man knoweth not his owne wayes, neither is it in man that walketh, to direct his ſteps; and how much leſſe is hee able in his owne ſtrength to be a guide vntounto others, or by his moſt powerfull perſwaſions to moue them to accompany him in the wayes of godlineſſe? O thou therefore who art the Authour of light and life, and the rich Fountaine of all grace and glory, as thou haſt graciouſly inlightened my mind with the knowledge of thy will, and inabled me alſo to reueale it vntounto others, ſo inflame mine heart with the beauty and brightneſſe of it, that I may louelove and imbrace it; kindle in me, more and more, holy deſires; confirme my reſolutions, and ſtrengthen all my good indeuours, that as I hauehave taught thy wayes vntounto others, ſo I my ſelfe may walk conſtantly in them, that ſo I may ſhine before them, both in the light of doctrine, and alſo of a good and holy example, in the whole courſe of my life and conuerſation. Ioyne alſo, I humbly beſeech thee, with theſe my poore labours, which I hauehave wholly deuoted to thy glory, and the good of my brethren, the inward aſſiſtance of thy grace and holy Spirit, and thereby adde ſuch power and efficacie, vertue and vigour vntounto them, that they may not onelyonly reueale the way of ſaluation to the vnderſtanding of the Chriſtian Readers, but may alſo effectually moue and perſwade them to walke in it ſincerely and vprightly, conſtantly and continually, vntounto the very end of their liues; to the glory of thy great Name, and the comfort and ſaluation of all our ſoules, through thine onelyonly Sonne, and our bleſſed Sauiour Ieſus Chriſt: to whom with thee and thy moſt holy Spirit, three perſons, and one onelyonly true God, moſt wiſe, glorious, gracious and bleſſed, be aſcribed of vsus, and thy whole Church, all glory, and praiſe, might, Maieſty and dominion, both now and euermore. Amen.