A Guide to Godliness, Book 6 · Chapter 9
CAP. IX.
Of the impediments of a godly life, ariſing from the fleſh: and firſt, ſuch as ariſe from the intellectuall faculties.
§. Sect. 1 That the moſt dangerous impediments ariſe from our owne corrupt fleſh.
IF there were no other, or greater impediments, to hinder vsus in the wayes of godlineſſe, then thoſe which are already handled; yet were there no cauſe why we ſhould flatter our ſelues with a vaine conceit, that we may goe forward in this courſe with much eaſe, as being a thing ſo ſlight and ordinary, that the atchieuing of it needeth little care and ſmall indeuour. But how much more will this fond opinion vaniſh, and the neceſſity of vniting all our forces cleerly appeare, for the attaining vntounto any perfection in ſpirituall graces, and the outward practice of them in the duties of a godly life, if we further conſider, that there are many more, and far more dangerous impediments which ariſe from our ſinfull fleſh, and the inbred corruption of our polluted nature, the which is ſo auerſe and contrary vntounto the ſincere and ſpirituall ſeruice of God, that nothing in the world ſeemeth more irkſome and tedious vntounto it? In which regard, wee can no ſooner ſet our ſelues ſeriouſly to ſerue and pleaſe God in thoſe holy duties which he requireth, but preſently it oppoſeth vsus, diſcourageth vsus in all good courſes, hangeth (as it were) about our neckes as an heauie Heb. 12. 1.burthen, and tyreth vsus in our iourney, hampereth and fettereth vsus, that we can but ſlowly, and not without much paines and difficulty, proceed in any Chriſtian duties, and laboureth might and maine to ſhake off the yoke of new obedience, that it may regaine wonted liberty, and glut it ſelfe in the pleaſures of ſinne, with ſenſuall delight. Neither in truth would it be an hard thing for vsus to ouercome all thoſe difficulties, and remoue thoſe impediments which the diuell and the world caſt in our way, if our corrupt fleſh did not betray our Chriſtian reſolution, and willingly admit theſe diſcouragements, and if it were not as ready to ſtumble at theſe blockes, that it may take occaſion thereby to ſtand ſtill, or turne out of the way, as our other enemies to caſt them before vsus. So that aboue all impediments which hinder vsus in the courſe of Chriſtianity, we carry thoſe which are moſt dangerous, in our owne boſomes, euen the rebellious reluctations and oppoſitions of our owne ſinfull fleſh, which hinder vsus wholly from all holy duties, or ſo interrupt vsus in them, that we performe them at the beſt, with much weakneſſe, and manifold wants and imperfections. And thus the fleſh hindreth vsus, either by its frailty and weakneſſe, whereby it diſableth vsus to performe the duties of Gods ſeruice; as we ſee in the example of the Apoſtles, who through naturall drowzineſſe, could not watch and pray, as their Lord inioyned them; according to that of our Sauiour, The ſpirit indeed is willing, but the fleſh is weake; or elſe Math. 26. 41.by its maliciouſneſſe, which maketh it wilfully to oppoſe and hinder the ſpirituall part in all good duties; according to that of the Apoſtle, The Gal. 5. 17.fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſh, and theſe are contrary the one to the other, ſo as we cannot doe that good we would. Of which impediments cauſed by the fleſh, the Apoſtle pitifully complaineth; To will, is Rom. 7. 18, 22, 23, 24.preſent with me, but how to performe that which is good, I finde not. For the good that I would, I doe not, but the euill that I would not, that I doe. I delight in the Law of God after the inner man; but I ſee another law in my members, warring againſt the law of my mind, and bringing me into captiuity to the law of ſinne, which is in my members. O wretched man that I am, who ſhall deliuer mee from the body of this death? Which impediments if we would remooue, we muſt daily make warre againſt our ſinfull fleſh, and corruption of nature, from whence they ariſe, and ſtrike at the root, if wee would kill the branches which ſpring from it. We muſt labour with God by prayer, for the aſſiſtance of his holy Spirit, that thereby we may be inabled to mortifie and ſubdue the fleſh, and all its ſinfull luſts, which fight againſt our 1. Pet. 2. 11.ſoules, and quickened in the inner man, vntounto new obedience and holineſſe of life. And hauing gotten the maſtery ouer this enemy, we muſt not content our ſelues with our firſt victories, but we muſt ſtill keepe it vnderunder, like a ſlaue, and by daily buffetting and beating of it, hold it in ſubiection, 1. Cor. 9. 27.that it may not rebell againſt the ſpirituall part, nor hinder it from performing the duties of a godly and Chriſtian life. But this I will thus briefly paſſe ouer, becauſe I hauehave already intreated of it at large, in the fourth part of my Chriſtian Warfare.
§. Sect. 2 That ignorance is a great impediment to a godly life.
The ſpeciall impediments which the fleſh vſeth, to hinder vsus in the duties of a godly life, ariſe either from the corruptions of nature, or from thoſe manifold obiections, whereby it diſcourageth vsus from entring into, or proceeding in it. The impediments of the former kind are internall in the ſoule, or externall in our workes and actions. Concerning the firſt; the ſoule is ſo generally corrupted in all the powers and faculties of it, that it wholly diſableth vsus vntounto all the duties of a godly life. The which corruptions are either in the mind and vnderſtanding, or in the heart and affections. The mind and vnderſtanding doe hinder vsus in the practice of all Chriſtan duties, both by ignorance, which hindreth and diſableth vsus from knowing thoſe things which are neceſſary to ſaluation, and to the practice of all holy duties, and by curioſity, which maketh vsus to affect the knowledge of ſuch things as are needleſſe and vnprofitable. For firſt, we are hindred in the duties of a godly life, by our naturall ignorance of God, who is to be worſhipped and ſerued by them, eſpecially when wee doe not vnderſtand and know his ſauing attributes; as that hee is omniſcient to take notice of all our thoughts, words and actions; and omnipotent to reward them, if they be good; or to puniſh them, if they bee euill; that he is iuſt, and will call all we doe, to account; and mercifull, to pardon our infirmities and imperfections, if wee labour and indeuour to doe vntounto him the beſt ſeruice we are able; that he is all-ſufficient and infinite in all goodneſſe, moſt bountifull and gracious, and a rich rewarder of all thoſe who ſeeke and ſerue him. All which being ſingular motiues and incouragements vntounto all Chriſtian duties, the ignorance of them muſt needs be a notable impediment to hinder vsus in them. For who can with cheerfulneſſe ſerue ſuch a maſter as he knoweth not? or be faithfull and diligent in his duty, when as he cannot, vponupon any well-grounded knowledge, be aſſured that his ſeruice is accepted, or ſhall be rewarded? Who can performe duties agreeable to Gods nature, when he vnderſtandeth not what it is, or performe any ſpirituall ſeruice, if he know not that he is ſpirituall vntounto whom it is performed? Thus alſo wee are hindred in the duties of a godly life, by being ignorant of Gods reuealed will; for ſeeing no ſeruice is acceptable, which is not agreeable vntounto it, all deuotion not guided by it, meere ſuperſtition, and all will-worſhip inuented by our owne braine, though with neuer ſo good intention, odious and abominable; who ſeeth not, that he who is ignorant of Gods will, is no more able to walke in the way of his Commandements, then hee who wanteth his bodily eyes, to goe in a ſtrange and difficult way, without a guide? Yea, ſuppoſe that we were ſet in this way, and led (as it were by the hand) by the directions of others, yet if we doe not ſee with our owne eyes, and be not able of our ſelues to diſcerne the right way, by the light of Gods Word ſhining vntounto vsus; how eaſily (if our guides doe but a little leaue vsus) ſhall we, through the malice of the diuell and our owne corruption, erre and goe aſtray? And if we be not able to try the ſpirits of our Teachers, 1. Joh. 4. 1. Act. 17. 11.and to examine their doctrines by the Touch-ſtone of Gods truth, how apt are wee to become a prey vntounto ſeducers and falſe teachers, and to fall into ſects, ſchiſmes, and damnable hereſies? like blind men, who not ſeeing their way, doe ſtand wholly at the deuotion of their guides, to goe with them whitherſoeuer they ſhall be pleaſed to leade them. Againe, ignorance of Gods ſpeciall prouidence, is a notable pulbacke from pious duties, whereby in a gracious and iuſt maner, he doth euen in this life adminiſter & diſpenſe his rewards to thoſe that ſerue him, preſeruing them from all dangers, and from the malice and fury of all enemies who oppoſe them in their Chriſtian conuerſation, and prouiding for them all things neceſſary for their ſoules and bodies, in ſuch a competency and ſufficiency, as is moſt fit for his owne glory, and their ſaluation: and alſo his iudgements and puniſhments to them who neglect his ſeruice, and ſpend their dayes in the workes of darkneſſe, performing ready ſeruice vntounto ſinne and Satan. For when we doe obſerue no profit accruing vntounto them, who are carefull to pleaſe God by doing his will; nor any diſcommodity or puniſhment accompanying thoſe, who walke in the ſinful imaginations of their owne hearts, we are much hindred thereby in all Chriſtian duties, and ready to take any courſe which may further our worldly and wicked ends, ſeeing wee are neither reſtrained from euill by Gods feare, nor ſtirred vp vntounto any good duty by his louelove; neither terrified from ſinne by his affrighting iudgements, nor incouraged vntounto vertuous actions, by the expectation of his gracious rewards. Finally, ignorance is a notable impediment to a godly life, becauſe if we doe not know the duties which are required vntounto it, nor the chiefe things wherein it conſiſteth, it is not poſſible that we ſhould performe them. If we doe not know what is pleaſing, and what diſpleaſing vntounto God, what he requireth in our ſeruice of him, and what he forbiddeth and condemneth, as odious and abominable, we ſhall miſtake the one for the other, yea, be much more ready to doe ſuch things as he hateth, then ſuch as are pleaſing vntounto him, becauſe our corrupt nature is prone to the one, and auerſe and backeward to the other. Beſides, if we be ignorant, wee cannot ſee the excellency, profit, and neceſſity of all Chriſtian duties belonging to a godly life, which as they are ſingular motiues to perſwade vsus vntounto the imbracing and practiſing of them; ſo the ignorance of them doth make vsus vtterly careleſſe and negligent. In all which reſpects (if we would remooue this impediment) it is moſt neceſſary, that we labour after the ſauing knowledge of God and his attributes, his will and prouidence, and of all thoſe duties of holineſſe and righteouſneſſe which he requireth of vsus; and to this end, carefully and conſcionably vſe all good meanes whereby we may attaine vntounto it; of which I hauehave ſpoken in the beginning of this Treatiſe. For be wee well aſſured, that ſo long as wee continue ignorant of theſe things, it is not poſſible to performe any duty acceptable vntounto God. Neither let vsus content our ſelues with a ſpeculatiue, idle, and fruitleſſe knowledge ſwimming in the braine, in which, though we excell all others, we ſhall not become more godly and religious; but rather more proud and vaine-glorious; but let vsus labour after that ſauing and experimentall knowledge of God and his attributes, his will and works, whereby we find and feele the things wee know, effectuall for the ſanctifying our hearts and affections, and for the renewing of our liues in all holy obedience vntounto Gods will.
§. Sect. 3 That vaine curioſity is a great impediment to a godly life.
The other impediment, reſpecting the vnderſtanding, is vaine curioſitie, when as neglecting to know thoſe things concerning God and his will, which he hath reuealed vntounto vsus in his Word, we pry into his ſecrets which belong not vntounto vsus; ſpending our wits in ſpinning ſuch Spiders webs, as are vtterly vnprofitable for any vſe. For whileſt we delight our ſelues in the ſtudy of theſe captious curioſities, we wholly neglect all vſefull knowledge of the mayne points of Chriſtian Religion, as being matters too obuious and common for our ſublimated and ſubtle wits; yea, are ſo wholly intent vntounto idle ſpeculations, that we can find no leaſure for the practice of any Chriſtian duties, like thoſe ſtar-gazing Aſtrologers, who ſo fixe their eyes vponupon them, to obſerue their magnitudes, motions, and influences, that they cannot diſcerne their way, but are ready to ſtumble at eueryevery ſtone, and to ſlip and fall into eueryevery ditch. Which impediment if we would auoyd, we muſt labour to mortifie our ſpirituall pride, which is the mother and nurſe of this idle curioſity. Secondly, wee muſt be wiſe vntounto ſobriety, not preſuming to vnderſtand aboue that which is meete, Rom. 12. 3.knowing that the ſecret things belong vntounto God, and onelyonly things reuealed, vntounto Deut. 29. 29.vsus. Thirdly, let vsus in the firſt place bend our ſtudies vntounto the attaining of ſuch knowledge as is moſt profitable and neceſſary, wherein we ſhall find ſuch plenty and variety, ſuch high contemplations and diuine Myſteries, that we ſhall hauehave little leaſure or pleaſure, in looking after idle ſpeculations, and fruitleſſe curioſities. Finally, let vsus propound vſe and practice, as the maine end of all our knowledge, and condemne as vaine and friuolous, that which doth rather hinder then aduance it; for the more we ſpend our time and ſtrength about curious nicities, the leſſe remaineth for the gayning of ſolid knowledge, and the practice of it in holy duties. Other impediments there are, which ariſe from the ſinfull corruption of our intellectuall faculties, which reſpect either our mindes, imaginations, and diſcourſe of reaſon, or our iudgements and concluſions which ariſe from them. In reſpect of the former, it is a notable hindrance of a godly life, when as all our cogitations are ſo wholly bent vponupon worldly things, that we neuer enter into any conſideration of our ſpirituall eſtate, whether we and our actions are accepted of God or no, or whether that wee doe pleaſe or diſpleaſe him: Nor euer thinke with our ſelues, whether we are in the ſtate of grace and ſaluation, or of corruption and condemnation; and whether wee take that courſe, and walke in that way that leadeth to life and bleſſedneſſe, or that which bringeth all that goe in it to hell and deſtruction. And finally, when as we as are ſo wholly ſenſuall and addicted to the preſent fruition of earthly vanities, that we neuer conſider, whether the meanes be good or euill whereby wee may compaſſe them, nor take any notice of the manifold euils both ſpirituall and corporall, temporall and eternall, which our ſinnes will bring vponupon vsus, if we continue in them without repentance; nor yet of the manifold and vnſpeakeable comforts and contentments, bleſſings and benefits which accompany a godly life, both in this world and the World to come. Which impediment, if we would remoue, we muſt often enter into conſideration of theſe things, and into a ſerious examination of our eſtate, according to thoſe directions which I hauehave before giuen, when I intreated of the meanes whereby we may be inabled to leade a godly life.
§. Sect. 4 Of impediments ariſing from corrupted and erroneous iudgement.
The iudgement alſo corrupted with errour and ignorance, is a notable impediment to hinder vsus from the ſincere practice of all Chriſtian duties of a godly life. For heereby men be foole themſelues with idle conceits, that hauehave no ground or warrant in Gods Word, and thereby reſt contented with their preſent eſtate, and neuer labour to attaine vntounto a better. For ſo are they blinded with naturall ignorance, that they cannot diſcerne their blindneſſe, but thinke themſelues as ſharpe ſighted as any other. So poore are they and deſtitute of the riches of Gods ſauing graces, that they hauehave no ſenſe of their pouerty, but pleaſe themſelues with ſhaddowes in ſtead of ſubſtance, like men repleniſhed with winde, in ſtead of wholeſome nouriſhment, and thoſe who miſtake the ſwelling of their dropſie humours, for ſound and good fleſh. So dead they are in ſinne, that they hauehave no feeling of their deadneſſe, and though they be neuer ſo much cut and lanched with the ſword of the Spirit, and keene Razour of the Word, they hauehave no ſenſe of it, nor euer complaine more then dead men of their wounds and gaſhes. Finally, lying in their ſinnes, as in their proper element, though they be neuer ſo heauy and intolerable, yet like a fiſh vnderunder the water, they doe not at all feele the waight of them. As we ſee in the example of the proud Phariſes, who thought themſelues ſharpe ſighted and righteous, when as they were in Chriſts eſtimate ſtarke blind, Ioh. 9. 40.and wicked aboue all men, euen Publicanes and ſinners: of the Iewes, who thought themſelues free-men, and the children of Abraham, when as they Ioh. 8. 33.were the ſonnes and ſlaues of ſinne and Satan; and of the luke-warme Loadiceans, who falſly imagined that they were rich and increaſed with Apoc. 3. 17, 18.goods, and had need of nothing; when as they were wretched and miſerable, poore, blind, and naked. The which falſe and erroneous iudgement, is a principall impediment vntounto a godly life; vntounto which (as one ſaith of wiſedome) many might hauehave attained, if they had not falſly ſuppoſed that they had already attained vntounto it. For who laboureth to better his eſtate, that thinketh it is good enough already? or to attaine vntounto more wealth, that contenteth himſelfe with his portion, as thinking it abundantly ſufficient? who goeth to the Phyſician, that aſſureth himſelfe that hee is in perfect health? or to the Lawyer for counſell, that maketh no doubt of the validity of his euidences? or to the Diuine for inſtruction, who ſuppoſeth that he knoweth already as much as he can teach him? And who laboureth to better his ſpirituall eſtate, who thinketh it already ſo good, that it needeth no amendment? Which dangerous impediment if wee would remooue, let vsus not meaſure our ſelues by the falſe ell of carnall reaſon, and an erroneous iudgement, nor compare our ſelues with our ſelues, or with other men, whom we thinke worſe then we; but let vsus examine our wayes and workes by the perfect rule of Gods Word, and try thereby how infinitely wee come ſhort of that exact obedience which his Law requireth. Let vsus thereby labour to come to a true ſenſe of our owne miſery, and to hauehave our blinde eyes ſo opened and inlightened, that we may diſcerne the manifold wants and imperfections of our beſt actions, and ſo labour after more perfection. Finally, let vsus know it for certaine, as an vndoubted truth, that we hauehave not yet ſet forward one foot in the wayes of Chriſtianity and true godlineſſe, when we thinke that we hauehave gone farre enough already; for true grace is in continuall growth; and he that hath attained vntounto any meaſure of it in truth, ſeeing his wants and imperfections, ſtriueth and laboureth after more perfection; wherein he, who hath made the greateſt progreſſe, is moſt earneſt in proceeding, like him that runneth a race, who maketh beſt ſpeed when he approcheth neereſt vntounto the goale; or like the naturall motion, which is ſlow at the beginning but the longer it continueth, the ſwifter it groweth; as we ſee in the deſcent and fall of a ſtone, which mooueth faſteſt, when it draweth neere vntounto the center. And this we ſee in the example of the Phariſes and the Apoſtle Paul; For they hauing an opinion of their owne perfection, reſted in their owne righteouſneſſe as ſufficient for ſaluation, and neuer deſired to be made partakers of the righteouſneſſe of Chriſt, for their iuſtification; whereas by Chriſts teſtimony it cleerely appeareth, that they had not ſo much as made an entrance into the way of life, and were much farther off from the Kingdome of God then Publicanes and ſinners. But contrariwiſe, the Apoſtle hauing out-ſtripped almoſt all others, when he came neereſt the goale of perfection, made his greateſt ſpeed; forgetting thoſe things which were behind, and Phil. 3. 13, 14.reaching foorth to thoſe which were before, and preſsing towards the marke, for the price of the high calling of God in Ieſus Chriſt.
§. Sect. 5 Of impediments ariſing from ſpeciall errours in iudgement.
The ſpeciall and particular errours in iudgement, which hinder men from reſoluing to leade a godly life, are innumerable; and therefore I will content my ſelfe to ſet downe heere ſome few of them, and but ſlightly to touch them, becauſe the bare naming of them, in reſpect of their inualidity and weakeneſſe, is a ſufficient confutation. Firſt then, out of an erroneous iudgement concerning God, they falſly conceiue, that hee is ſo mercifull, that either he will ſaue all men, or at leaſt, them who performe ſome kinde of ſeruice vntounto him, though they bee not like others, ſtrict in their courſes, but giuegive liberty to the ſatisfying of their ſenſuall luſts, and to leade ſuch a life as beſt pleaſeth them. Whereby they make an Idoll of Gods mercy, in ſeparating it from his iuſtice and truth, which hath denounced death and condemnation againſt all that neglect his ſeruice, and liue in their ſinnes without repentance. So they thinke that God will accept of their good meaning, though being ignorant, they know not how to ſerue him as hee hath required, notwithſtanding that the Lord in innumerable places of holy Scriptures, profeſſeth his hatred to ſuperſtition and all will-worſhip. That he will accept of vsus, if wee goe to the Church according to the Princes Lawes like other men, and offer vntounto God the outward ſeruice of the body, in hearing the Word, and praying with the Congregation, and receiuing the Sacrament at Eaſter, although all bee done in meere formality and hypocriſie without any zeale and deuotion, or deſire to ſerue and pleaſe God, or to profit by theſe ſpirituall exerciſes for the increaſing of his graces in vsus, notwithſtanding that God in ſo many places reiects theſe heartleſſe ſacrifices, lip-labour, and hypocriticall Eſa. 49. 13.formalities, and being a Spirit, doth require of vsus ſuch a ſeruice as is performed Mat. 15. 8.in Spirit and truth. Thus they thinke that God is ſerued in an acceptable Ioh. 4. 24.manner, when they repeate the Lords Prayer, though they doe not vnderſtand any one Petition in it, and when they rehearſe the Beliefe and the ten Commandements, which they alſo vſe in ſtead of Prayer, not vnderſtanding aright any one article of their faith, nor any precept of the Decalogue; and that they hauehave by this repetition bleſſed themſelues ſufficiently for the day following, though a little child, who is deſtitute of all ſauing knowledge, is able to performe this taske as well as they. That they may liue in their ſinnes without repentance vntounto old age, or the day of ſickeneſſe and death, and that God is ſo gracious that he will forgiue all their ſinnes, if before they depart this life, they hauehave but leaſure to ſay; Lord, hauehave mercy vponupon me, though the Scriptures teach vsus, that he who turneth Pro. 28. 9. & 15. 8. & 1. 24. 28. Zach. 7. 11, 12.away his eare from hearing the Law, his prayers are abominable; that God abhorreth euen the very ſacrifices of the wicked; and that thoſe who ſtop their eares when God calleth, ſhall not be heard when they call and cry vntounto him. Finally, they ſuppoſe that they can repent when they liſt, though it be a free grace of God, which muſt be accepted when he offereth it, and cannot be reaſonably expected, if it be refuſed and reiected when he tendreth it vntounto vsus. In reſpect of the Chriſtian life it ſelfe, and the graces and duties required vntounto it, they doe all delude themſelues with a falſe and erroneous iudgement. For they cannot perſwade themſelues that the godly life is beſt and moſt bleſſed, nor that there is ſuch neceſſity of it, as Preachers would beare them in hand; but that they may take heere their full ſwindge in pleaſure, and ſet their hearts vponupon riches and other worldly vanities, and yet bee aſſured of heauenly happineſſe, as well as thoſe who are moſt ſcrupulous and preciſe; though the Scriptures tell vsus that wee cannot ſerue God and Mammon; that if wee louelove the world, the louelove Matth. 6. 24. 1. Ioh. 2. 15.of the Father is not in vsus, becauſe the louelove of the one, is enmity againſt the other; that without holineſſe we cannot ſee God and that the way to Iam. 4. 4. Heb. 12. 14. Matth. 7. 12.heauen is narrow, and the gate ſo ſtraight, that without much ſtriuing wee cannot enter into it. Thus they imagine, that they neede not to take ſuch paines in hearing many Sermons, ſeeing the Preacher can tell them no more then they know already, namely, that they muſt louelove God aboue all things, and their neighbours as themſelues; that the beſt faile in this, and that wee are all ſinners, and muſt be ſaued onelyonly by Ieſus Chriſt: Though the Scriptures truely preached, are not onelyonly the ſpirituall ſeed to beget vsus, but the food alſo to nouriſh vsus, the ſtrong power of God to ſaluation to all that beleeue, and the ſword Rom. 1. 16.of the Spirit, to defend our ſelues, and beate backe our enemies: Our heauenly Schoole-maſter to teach vsus the way, and the meanes alſo whereby wee may be enabled to walke in it, and finally, our guide to direct and leade vsus by the hand, and our comforter to ſupport vsus when wee are ready to faint in our iourney. That it is ſufficient, if wee leade a ciuill life, and be no heynous malefactours, as murtherers, theeues, adulterers and ſuch like; and that wee are good Chriſtians, if wee doe no man harme, if wee doe no good, though he who hid his talent in the earth, and did not increaſe it, was caſt into outer darkeneſſe; Diues tormented in hell, becauſe he releeued not Lazarus; And though our Sauiour profeſſeth, that hee will reiect at the day of Iudgement, not onelyonly oppreſſours, theeues and mutherers, but thoſe alſo who hauehave not fed the hungry, and clothed the naked. Thus they thinke that they hauehave abundantly diſcharged their dutie, if they hauehave, for worldly ends, had ſome reſpect to ſome duties of the ſecond Table, as keeping their word, and dealing iuſtly, and giuing now and then an almes, howſoeuer they hauehave wholy neglected the duties of the firſt Table, and hauehave made no conſcience of Gods ſeruice and Sabbaths; though piety be the ground and foundation of all obedience, without which, Iuſtice and morall honeſty hauehave no true ſubſiſtance. That they neede not to labour after the knowledge of God and his will, becauſe they are vnlettered and vnlearned, though without knowledge of the maine principles of Religion, there can be no Faith, and without Faith, no Saluation. That they hauehave good hearts towards God, though their ſpeeches be filthy and prophane, and their actions wicked and miſchieuous, notwithſtanding that our Sauiour hath told vsus, that Matth. 7. 18. & 15, 18, 19.the tree is knowne by its fruit, and that ſuch as the fountaine is, ſuch alſo are the ſtreames that flow from it. That wee are all ſinners, and full of infirmities and humane frailties, and therefore they muſt be excuſed, when wittingly and wilfully they fall into grieuous ſinnes; though the Apoſtle telleth vsus, that he who thus ſinneth, is not borne of God, but 1. Iob. 3. 8, 9.that he is of the deuill, if with full ſwinge of will, he doe him ſeruice. That they are in Chriſt, and therefore hauehave eſcaped condemnation, though the Apoſtle ſaith, that all who are in him, walke not after the Rom. 8. 1. 2. Cor. 5. 17.fleſh, but after the Spirit, and that all who hauehave put on Chriſt, are become new creatures, and being ingrafted into this Vine, doe bring forth fruits in Iob. 15. 2.him. Thus they erroneouſly alleadge, that becauſe Chriſt came to Matth. 9. 13. & 11. 28.ſaue ſinners, therefore though they continue ſtill in ſinne, they may hauehave their part in this ſaluation, whereas this comfort onelyonly belongeth vntounto repentant ſinners, who labour and grone vnderunder their ſinnes, as vnderunder an heauie burthen, and being weary of it, doe flee vntounto Chriſt for eaſe. Thus they abuſe Gods eternall decree of predeſtination, concluding, that becauſe he hath decreed and ordained all men, either to life and ſaluation, or to death and deſtruction; and his counſell muſt ſtand, being immutable and vnchangeable; therefore it is no matter how they liue, for if they be ordained to life, they ſhall be ſaued, liue how they liſt; or if to deſtruction, they cannot attaine to ſaluation, though they take neuer ſo much care and paines in Gods ſeruice. The which their conceit is quite contrarie to the Scriptures, which teach vsus, that God hath, in his decree of predeſtination, included the meanes with the end, ſo that it is not poſſible to be condemned, if wee conſcionably vſe the meanes, of attayning to ſaluation; or to be ſaued, if wee neglect theſe meanes and walke in the wayes of wickedneſſe which leade to deſtruction. For whom he Rom. 8. 30.hath predeſtinated to ſaluation, thoſe alſo he calleth, iuſtifieth and ſanctifieth. Thoſe whom he hath choſen, he hath alſo ordained, that Eph. 1. 4.they ſhould be holy and without blame before him in louelove, and hath elected 1. Pet. 1. 2.them, through ſanctification of the Spirit, vntounto obedience, and ſprinkling with the blood of Chriſt. Thoſe whom he hath ordained vntounto glory, he hath predeſtinated them to be conformed to the Image of his Sonne, and hath created Rom. 8. 29. Eph. 2. 8.them in him to good workes. And therefore if wee be effectually called, iuſtified and ſanctified, we may thereby be aſſured, that we are elected to ſaluation; but if none of theſe can be found in vsus, wee ſtill continue in the ſtate of reprobation, ſeeing the meanes and end doe inſeparably goe together. Finally, when as the Scriptures teach vsus, that Faith alone iuſtifieth, as being the onelyonly inſtrument that applieth vntounto vsus Chriſt our righteouſneſſe; looſe Libertines doe hence conclude, that that Faith which is alone, iuſtifieth; and therefore, ſo they beleeue in Chriſt, they hauehave liberty to liue as they liſt, and need not to take any paines to ſerue & pleaſe God in the duties of a godly life. Wheras the Apoſtle plainly telleth vsus, that we ſhalbe iudged according to our works, 2. Cor. 5. 10.whether they hauehave bin good or euill. And our Sauiour hath taught vsus, that he will pronounce the laſt ſentence according to the workes of mercy, either Matth. 25. 34, 35, 36.performed or neglected by vsus, as being the ſignes and vndoubted euidences of our Faith, whereby it is approued as ſound and ſincere, or condemned as counterfet & hypocriticall. And the Apoſtle Iames expreſly affirmeth, that Faith without works is dead, & like a carkaſe without Iam. 2. 17, 26.breath or life. And therefore, though good workes are not required as cauſes to the act of iuſtification, yet they are neceſſary as effects to the Matth. 25. 34. Rom. 6. 23.party iuſtified; though they doe not merit euerlaſting happines, ſeeing it is a gracious inheritance, & Gods free gift, yet they are the way that leadeth vntounto it, in which we muſt neceſſarily walke, if we wil be ſaued, for without holineſſe we ſhall neuer ſee the Lord; as the Apoſtle telleth vsus.Heb. 12. 14.
§. Sect. 6 That infidelity is a great impediment to a godly life.
Againe, the corruption of our intellectuall faculties, doth exceedingly hinder vsus from ſeruing God in the duties of a godly life, not onelyonly as it blindeth them with ignorance, and miſleadeth them with errour; but alſo as it poyſoneth them with curſed infidelity, which is the roote of all other ſinnes, and the chiefe impediment of all Chriſtian duties, the ground of all which is a liuely faith. For as the Apoſtle ſpeaketh, No man can come vntounto God, vntill he firſt know that God Heb. 11. 6.is, nor performe any faithfull ſeruice vntounto him, vntill he be perſwaded that he is a rich rewarder of them who diligently ſeeke and ſerue him. Againe, Without faith it is impoſsible to pleaſe God, becauſe whatſoeuer is not Rom. 14. 23.done of Faith, is ſinne. Without Faith wee cannot be ingrafted into Chriſt, ſeeing it is the bond of this vnion, nor bring forth in him any fruits of new obedience, for without Chriſt we can doe nothing. Vnleſſe Ioh. 15. 2, 5.by Faith we be aſſured of Gods louelove towards vsus, we cannot louelove him (for as the Apoſtle Iohn ſaith, We louelove him, becauſe he loueth vsus firſt) and 1. Ioh. 4. 19.without louelove there is no obedience, ſeeing it is the ſumme of the whole Law. And therefore if we would leade a godly life, wee muſt with all care and indeuour remooue this impediment, then the which, none is more pernicious (for how ſhould wee flee from that ſinne, which we naturally louelove, or practiſe thoſe duties, vntounto which our natures are auerſe, if wee neither beleeue Gods threatnings reſtrayning vsus from ſinne, nor his promiſes alluring vsus to obedience?) And to this end wee muſt carefully vſe all thoſe meanes of which I hauehave before ſpoken, both of begetting Faith in vsus, if it be wanting, and of confirming and increaſing of it, if it be begun.