The Practice of Piety, Treatise · Part 4
Meditations on the hindrances which keep back a Sinner from the Practice of Piety.
THose hindrances are chiefly seven.
1. An ignorant mistaking of the true meaning of certain places of the holy Scriptures, and some other chief grounds of Christian Religion.
The Scriptures mistaken are these.
1. Ezek. 33. 13, 16. At what time soever a sinner repenteth him of his sin, I will blot out all, &c. Hence the carnal Christian gathereth, that he may repent when he will. It is true, whensoever a sinner doth repent, God will forgive, but the Text saith not, that a sinner may repent whensoever he will, but when God will give him Grace. Many (saith the Scripture) when they would have repented, were rejected, and could not repent, Heb. 12. 17, Luk. 13. 24, …7.tho' they sought it carefully with tears. What comfort yields this Text to thee, who hast not repented, nor knowest whether thou shalt have grace to repent hereafter?
2. Matth. 11. 26. Come unto me all you that labour and are heavy laden, and I will give you rest. Hence the lewdest man collects that he may come unto Christ when he list. But he must know, that no man ever comes to Christ but he who (as Peter saith) Having known the way of righteousness, 2 Pet. 2. 20, 22.hath escaped the pollutions of this world through the knowledge of our Lord and Saviour Jesus Christ. To*Isa. 1. 18. John 6. 35. come unto Christ is to repent and believe; and this no man can do, unless his heavenly†Joh. 6. 44. Father draweth him by his grace.
3. Rom 8. 1. There is no condemnation to them which are in Christ Jesus. True, but they are such, who walk not after the flesh, (as thou dost) but after the Spirit, which thou didst never yet resolve to do.
4. 1 Tim. 1. 15. Christ Jesus came into the world to save sinners, &c. True, but such sinners, who like St. Paul, are converted from their wicked life; not like thee, who still continuest in thy lewdness. For that Grace of God, Tit. 2. 11, 12.which bringeth salvation unto all men, teacheth us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.
5. Prov. 24. 16. A just man falleth seven times in a day, and riseth, &c. [In a day] is not in the Text; which means not falling into sin, but falling into trouble, which his malicious enemy plots against the just, and from which God*Psal. 34. 19. delivers him. And though it meant falling in, and rising out of sin; what is this to thee whose falls all men may see every day, but neither God, nor Man, can at any time see thy rising again by repentance.
6. Isa. 64. 6. All our righteousnesses are as filthy rags. Hence the Carnal Christian gathers; that, seeing the best works of the best Saints are no better, then his are good enough; and therefore he needs not much grieve that his devotions are so imperfect. But Isaiah means not in this place the righteous Works of the Regenerate; as fervent Prayers in the name of God; charitable Alms from the bowels of mercy; suffering in the Gospel's defence, the spoil of Goods, and spilling of Blood, and such works, which Saint Paul calls the fruits of the Spirit: But the Prophet making an humble confession in the name of the Jewish Church, Gal. 5. 22.when she had fallen from God to Idolatry, acknowledgeth, that whilst they were by their filthy sins separated from God, as Lepers are by their infected sores and polluted cloaths from Men, their chiefest Righteousness could not but be abominable in his sight. And though our best works, compared with Christ's righteousness, are no better than unclean rags; yet in God's acceptation for Christ's sake they are calledaRev, 3. 18. white rayment; yea,bRev. 19. 8. pure sine linen, and shining; far unlike thecJer. 13 23. Leopard's spots and dZech. 3. 4.filthy garments.
7. James …. 2. In many things we sin all: True, but God's Children sin not in all things, as thou dost, without either bridling their lusts or mortifying their corruptions; and though the relicks of sin remain in the dearest children of God, that they had need daily to cry, Our Father which art in heaven, forgive us our trespasses; yet*Gal. 1. 15. Rom. 5. 8. John 9. …1. in the New Testament, none are properly called Sinners, but the unregenerate; but the Regenerate in respect of their Zealous endeavour to serve God in unfeigned holiness are every where called Saints: Insomuch that St. John saith,1 John … 9. that whosoever is born of God sinneth not; 1 John 5. 18that is, liveth not in wilful filthiness, suffering sin to reign in him, as thou dost. Deceive not thy self with the name of a Christian; whosoever liveth in any customary gross sin, he liveth not in the state of grace. Let therefore (saith St. Paul) every one that nameth 2 Tim. 2. 19.the name of Christ depart from iniquity. The regenerate sin but upon …railty; they repent, and God doth pardon; therefore they†1 John 5. 16. sin not to death. The Reprobate sin maliciously, sinfully, and delight there in, so that by their good will, sin shall leave them before they leave it. They will not repent, and God will not pardon. Therefore their sins are mortal (saith St. John) or rather immortal,Ibid. as saith St. Paul, Rom. 2. 5. It is no excuse therefore to say, we are all sinners. True Christians, thou seest, are all Saints.
8. Luke 23. 43. The Thief converted at the last gasp was received to Paradise; what then? If I may have but time to say when I am dying, Lord, Mat. 2. 27.have mercy upon me, I shall likewise be saved. But what if thou shalt not? And yet many in that day shall say, Lord, Lord; and the Lord will not know them. The Thief was saved, for he repented; but his fellow had no grace to repent, and was damned. Beware therefore lest trusting to too late repentance, at thy last end on Earth, thou be not driven to repent too late without end in Hell.
9. 1 John 1. 7. The blood of Jesus Christ cleanseth us from all sin. And 1 John 2. 1. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, &c. Oh comfortable! But hear what S…. John saith in the same place; My little children, these things write I unto you, that ye sin not. If therefore thou leavest thy sin, these Comforts are thine, else they belong not to thee.
10. Rom. 5. 20. Where sin abounded, grace did abound much more. O sweet! But hear what St. Paul addeth; What shall we say then? shall we continue in sin, that grace may abound? God forbid. How shall we that are dead to sin live any longer therein? Rom. 6. 1, 2. This place teacheth us not to presume; but that we should not despair. None therefore of these Promises, promiseth any grace to any, but to the penitent heart.
The grounds of Religion mistaken, are these:
1. From the Doctrine of Justification by Faith only; a carnal Christian gathereth, That good works are not necessary. He commends others that do good works, but he persuades himself that he shall be saved by his Faith, without doing any such matter. But he should know, that though good works are not necessary to justification, Eph. 2. 10.yet they are necessary to salvation, for we are God's workmanship created in Christ Jesus unto good works, which God hath predestinated, that we should walk in them. Fulk Rhem▪ Test Ann. in Eph. 2. 2.Whosoever therefore in years of discretion bringeth not forth good works, after he is called, he cannot be saved, neither was he ever predestinated to life eternal, Therefore the Scripture saith▪ that*Rom. 26. Christ will reward every man according to his works; 2 Cor. 9. 6.Christ respects in the Angels of the seven Rev. 22. 12.Churches nothing but their works, Rev. 2. 2.and at the last day he will give the heavenly inheritance only to them who have done good works, aMat. 25.in feeding the hungry, clothing the naked, &c▪ At that dayb2 Tim. 4. 8. righteousness shall wear the Crown. No righteousness, no crown, no good works (according to a man's talent) no reward from God, unless it becRom. 2. 8. vengeance. To be rich in good works, is the surest foundation of our assurance d1 Tim. 6. 15.to obtain eternal li…e. For good works are the true fruits of a true faith, which apprehendeth Christ and his obedience unto salvation. And no other faitheGal. 5. 6. availeth in Christ, but that which worketh by love, and (but in the act of justification) that faith which only justifieth is *Fides sola non est sola: Fides sole justificat. …t oculus solus videt.never alone, but ever accompanied with good works, as the Tree with his fruits, the Sun with his light, the fire with his heat, the water with his moisture. And the faith which doth not justifie her self by good works before men, is but afmes 2. 16. dead faith, which will never justifie a man's soul before God. But a justifying faithgActs 15. 9. purifieth the heart, andhActs▪ 16. 18. sanctifieth the whole man throughout.
II From the Doctrine of God's eternal i…hes. 5. 23 …at. 25. 34. …phes. 1. 4. …ccles. 3. 14.Predestination, and unchangeable Decree, he gathereth, that if he be predestinated to be saved, he cannot but be saved; if to be damned, no means can do any good. Therefore all works of Piety are but in vain But he should learn, that God hath predestinated to the means, as well as to the end. Whom therefore God hath predestinated to be saved, which is thek1 Pet. 1. 9. end, he hath likewise predestinated to be first called, justified, and made conformable to the Image of his Son, which is thelRom. 8. 29, …. means. And the, John 15. 16.(saith St.m1 Pet. 1. 2. Peter) who are elect unto salvation, are also elect unto the sanctification of the spirit. Nolite in Deo primum quae…ere, sed in Christo in quo si te per fidem inve…e is, certus esto, t… esse electumIf therefore upon thy calling thou conformest thy self to the Word and Example of Christ thy Master, and obeyest the good motions of the Holy Spirit, in leaving sin, and living a godly life; then assure thy self, that thou art one of those who are infallibly predestinated to everlasting salvation. If otherwise, blame not God's predestination, but thine own sin and rebellion. Do thou but return unto God, and God will graciously receive thee, as the Father did the prodigal Son; and by thy conversion it shall appear, both tonLuk. 15. 10. Angels andoVer. 24. Men, that thou didst belong to his Election. If thou wilt not, why should God save thee?
III. When a carnal Christian hears that Man hath not free will unto good, he looseth the reins to his own corrupt will, as tho' it lay not in him to bridle, or to subdue it; Implicitly making God the Author of sin in suffering Man to run into this necessity. But he should know, that God gave Adam free-will, to stand in hisaMagnas homo liberi arbit…ii vires cum conderetur accepit, sed eas peccando amisit. Aug. de spirit & lit. cap. 3. Eccles 7. 29. Homo male utens libero suo arbittio, & se & liberum suum arbi…ium perdi…i…. Aug. Ench. ad Laur. cap. 30. integrity if he would; Man abusing his free-will, lost both himself and it. Since the Fall, Man in his state of corruption hath free-will to evil, but not to good; for in this stateb2 Cor. 3. 5. Per lapsum arbit…ii libertas in natur…libus …, in supernaturalibus an issa est, donec gratia r…stituatur. we are not (saith the Apostle) sufficient to think a good thought. And God is not bound to restore us what we lost so wretchedly, and take no more care to recover again. But as soon as a Man is regenerated, the grace of God freeth his will unto good, so that he doth all the good things he doth with a free-will: For so the Apostle saith, That cPhil 2. 12. 13. Acti agimus The wil is p…s…ve in receiving the first gr…ce, … active in all goodness.God of his own good pleasure, worketh both the will and the deed in us; who (as the Apostle expoundeth)d2 Cor 7. 1. cleanse our selves from all filthiness of flesh and spirit, and finish our sanctification in the fear of God. And in this state every true Christian hath free-will; and as he increaseth in grace, so doth his will in freedom; for eJohn 8. 36. … gratia. Dei eft…itur liberum. Aug. ad Col. c▪ 17.when the Son shall make us free, then shall we be free indeed, and f2 … 3. 17.where the spirit of the Lord is there is liberty: for the holy spirit draws their minds not by coaction, but by the Cords of Love, Cant. 1. 4. by illuminating their minds to know the truth; by changing their hearts to love the known truth;Voluntas humana non libertate gratiam consequitur, sed gratia libertatem. Aug. le grat. and by enabling every one of them (according to the measure of grace which he hath received) to do the good which he loveth; but thou wilt not use the freedom of thy will so far as God hath freed it; for thou dost many times wilfully (against God's Law, to the hazard of thy Soul) that which (if the King's Laws forbid under the penalty of death, or loss of thy worldly Estate) thou wouldst not do. Make not therefore thy want of free-will unto good to be so much the cause of thy sin, as thy want of a loving heart to serve thy heavenly Father.
IV. When the natural man hears that no man (since the Fall) is able to fulfil the Law of God, and keep all his Commandments, he boldly presumes to sin, as others do; he contents himself with a few good thoughts; and if he be not altogether as bad as the worst, he concludes, that he is as truly regenerate as the best. And every voluntary refusal of doing good, or withstanding evil, he counts the impossibility of the Law. But he should learn that though (since the Fall) no man but Christ, who was both God and Man, did or can perfectly fulfil the whole Law; yet every true Christian, as soon as he is regenerated, begins to keep all God's Commandments in truth, though he cannot in absolute perfection. Thus with David, they gPsalm 119. 112.apply their hearts to fulfil God's Commandments always unto the end. And then thehJoel 2. 28, 29. spirit of grace, which was promised to be more abundantly poured forth under the Gospel, Zech. 12. 10.helpeth them in their good endeavours, Quod jubet, juvat. Aug.and assisteth them, to do what he commands them to do. And in so doing God accepteth their (a2 Cor. 8. 12.) good will and endeavour, instead of perfect fulfilling of the Law, supplying out of the merits of Christ, who fulfilled the Law for us, whatsoever wanteth in our obedience. And in this respect Saint John saith, thatb1 John 5. 3. God's Commandments are not burthenous. And St. Paul saith,cPhil. 4. 13. I am able to do all things through the help of him that strengtheneth me. And Zachary and Elizabeth are said to walk dLuk. 1. 16.in all the Commandments of the Lord without reproof. Hereupon ChristeJohn 15. 10. commends to his Disciples, the care of his keeping of his Commandments, as the truest testimony of our love unto him. So far therefore doth a Man love Christ, as he makes conscience to walk in his Commandmen…s, and the more unto Christ is our love, the less will our pains seem in keeping his Law. The Laws curse (which under the Old Testament was so terrible) is, under the New (by the Death of Christ) abolished to the regenerate; the rigour which made it so impossible to our Nature before, is now to the new born so mollified by the spirit that it seems facil and easie The Apostles indeed pressed on the unconverted Jews and Gentiles, the impossibility of keeping the Law by ability of Nature corrupted. But when they have to do with regenerate Christians, they require to the Law (which is the Rule of righteousness) true aRom. 15. 18.obedience in word and deed; the bCol. 3. 5.mortifying of their members; the cGal. 5. 24.crucifying of the flesh with the affections and lusts thereof, Rom. 6. 12, 13dRom. 6. 4. 5. Rom. 8. 11.resurrection to newness of life, eGal. 5. 25.walking in the spirit, f1 John 5. 4.overcoming of the world by faith; so that tho' no Man can say as Christ, gJohn 8. 46.Which of you can rebuke me of sin! yet every regenerate Christian can say of himself, which of you can rebuke me of being an Adulterer, Whoremonger, Swearer, Drunkard, Thief, Vsurer, Oppressor, Proud, Malicious, Covetous, Prophaner of the holy Sabbath, a Lyar, a neglecter of God's Publick service, and such like gross sins? else he is no true Christian. When a man casts off the conscience of being ruled by God's Law, then GodhRom. 1. 24, 28. gives him over to be led by his own lusts, the surest sign of a Reprobate sense. Thus the Law, which since the fall, no man by his own natural ability can fulfil, is fulfilled in truth, of every true regenerate Christian, through the gracious assistance ofiRom. 8. 9, &c Aug …ptat ut Pelagias agnos…at posse legem praestari per grati…m Christi & pacem fore edicit. Christ's Holy Spirit. And this Spirit God willkLuk. 11. 13. …ames 1. 5. give to every Christian that will pray for it, and incline his heart to keep his Laws.
V. When the unregenerate man hears that God lDeus magis …electatur eff…tin quam affecta Amb.delights more in the inward mind, than in the outward man: then he feigneth with himself, that all outward reverence and profession is but either superstitious, or superfluous. Hence it is that he seldom kneeleth in the Church; that he puts on his Hat at singing of Psalms, and the publick Prayers; which the prophane Varlet would not offer to do in the presence of a Prince or Noble man. And so that he keep his mind unto God, he thinks he may fashion himself (in other things) to the world. He divides his thoughts, and gives so much to God, and so much to his own lusts; yea, he will divide with God the Sabbath, and will give him almost the one half, and spend the other wholly in his own pleasures. But know, O carnal Man, that Almighty God will not be served by halfs, because he hath created and redeemed the whole Man. And as God detests the service of the outward man without the inward heart, as hypocrisie? so he counts the inward service without all external reverence, to be meer prophaneness: he requireth both in his worship. In prayer therefore bow thy knees in witness of thy humiliation: lift up thine eyes and thy hand, in testimony of thy confidence, hang dow… thy head, and smite thy brest, in token of thy contrition; but especially call upon God with a sincere heart, serve him holily, serve him wholly, serve him only; for God and the Prince of this world, are two contrary †Mat. 6. 24.masters, and therefore no man can possibly serve both.
VI. The unregenerate Christian holds the hearing of the Gospel preached, to be but an indifferent matter, which he may use or not use at his pleasure; but whosoever thou art, that will be assured in thy heart that thou art one of Christ's Elect Sheep; thou must have a special care and conscience (if possibly thou canst) to hear God's Word Preached. For first the preaching of the Gospel is the chief ordinary means which God hath appointed to convert the souls of all that he hathaAct. 13. 48. predestinated to be saved; therefore it is calledbRom. 1. 16. the power of God unto salvation to every one that believeth. And where this Divine Ordinance is not, thecProv. 22. 18. people perish, and whosoever shall refuse it,dMat. 10. 22. it shall be more tolerable for the Land of Sodom and Gomorrah, in the day of Judgment, than for those people. Secondly, the preaching of the Gospel is theeIsa. 11. 1. Standard or Ensign of Christ, to which all Soldiers and Elect People must assemble themselves; when this Ensign is displayed; as upon the Lord's Day, he is none of Christ's People, thatfIsa. 2. 2, 3. flocks not unto it; neither shall any drop of thegZach. 14. 1…. rain of his Grace light on their souls. Thirdly, it is the ordinary means by which the Holy Ghost hRom. 10. 14.begetteth faith in our hearts, withoutiHeb. 11. 6. which we cannot please God. If the hearing of Christ's voice be the chief Mark of Christ's Elect kJoh. 10. 27.sheep and of thelJohn 3. 29. Bridegrooms friends, then must it be a fearful mark of a reprobate mHeb. 2. 3.goat either to neglect or contemn to hear the preaching of the Gospel.John 8. 47. Let no man think this position foolish,n1 Cor. 1. 11. for by this foolishness of preaching, it pleaseth God to save them which believe. Their state is therefore fearful, who live in peace without caring for the preaching of the Gospel. Can men look for God's mercy and desp…s his means? aLuke 10. 16.He (saith Christ of the Preachers of his Gospel) that despiseth you despiseth me. bJohn 8. 47.He that is of God, heareth God's Word; ye therefore hear them not, because ye are not of God. Had not thecJudg. 2. 1, &c. Israelites heard Phineas's message, they had never wept. Had not the Baptist preached, the Jews had never dLuke 7. 32, 33.mourned. Had not they who crucified Christ, heard Peter's Sermon, their hearts had never beeneActs 2. 37. pricked. Had not the Ninevites heard Jonas fJon. 3. 5.preaching, they had never repented; and if thou wilt notgProv. 28. 9. hear andhLuk. 13. 5. repent, thou shalt never be saved.
VII. The opinion that the Sacraments are but bare signs and seals of God's promise and grace unto us, doth not a little hinder Piety; whereas indeed, they are seals as well of our service and obedience unto God; which service, if we perform not unto him, the Sacraments seal no Grace unto us. But if we receive them upon the resolution to be his faithful and penitent servants, then the Sacraments do not only signifie and offer, but also seal and exhibit indeed, the inward spiritual grace; which they outwardly promise and represent; and to this end Baptism is called the iTit. 3. 5.washing of Regeneration, and renewing of the Holy Ghost; and the Lord's Supper, k1 Cor. 10. 16.The Communion of the Body and Blood of Christ. Were this truth believed, the holy Sacrament of the Lord's Supper would be oftener and with greater revere…ce received.
VIII. The last, and not the least block whereat Piety stumbleth in the course of Religion, is by adorning Vices with the names of Vertues, as to call drunken carousing, drinking of healths; spilling innocent blood, Valour; Gluttony, Hospitality; Covetousness Thriftiness; Whoredom, loving a Mistress; Simony, Gratuity; Pride, Gracefulness; Dissembling, Complement; Children of Belial, Good Fellows; Wrath, Hastiness; Ribaldry, Mirth. So on the other side, to call Sobriety in words and actions, Hypocrisie; Alms-deeds, Vain-glory; Devotion, Superstition; Zeal in Religion, Puritanism; Humility, Crouching; scruple of Conscience, Preciseness, &c. And whilst thus we call evil good, and good evil, true Piety is much hindred in her progress. And thus much of the first hindrance of Piety, by mistaking the true sence of some special places of Scripture, and grounds of Christian Religion.
The second hindrance of Piety.
2. The evil example of great Persons. The practice of whose prophane lives they preferr for their imitation, before the Precepts of God's holy Word. So that when they see the greatest Men in the State, and many chief Gentlemen in their Country, to make neither care nor Conscience to hear Sermons, to receive the Communion, nor to sanctifie the Lord's Sabbath, &c. but to be Swearers, Adulterers, Carousers, Oppressors, &c. Then they think that the using of these holy Ordinances, are not matters of so great moment; for if they were, such great and wise Men would not set so little by them. Hereupon they think, that Religion is not a matter of necessity. And therefore where they should (like Christians) row against the stream of impiety towards Heaven, they suffer themselves to be carried with the multitude down right into Hell, thinking it impossi…le that God will suffer so many to be damned: Whereas, if the good of this world had not blinded the eyes of their minds, the Holy Scriptures would teach them, thata1 Cor. 1. 26. Not many wise men after the flesh, not many mighty, not many noble are called, &c. but that for the most part thebMat. 11. 5. poor receive the Gospel; and that cMat 19. 23, 24.few rich men shall be saved. And that howsoever many are called, yet the chosen are but few. dMat. 22. 14.Neither did the multitude ever save any from damnation. As God hath advanced men in greatness above others, so doth God expect, that they in Religion and Piety should go before others; otherwise greatness abused (in the time of their Stewardship) shall turn to their greater condemnation in the day of their accounts. Potentes. potenter cruciabuntur. Sap.At what time sinful great and mighty men, as well as the poorest slaves and bond-men, shall wish,Rev. 6. 15, 16, &c. that the Rocks and Mountains may fall upon them, and hide them from the presence of the Judge, and from his just deserved wrath. It will prove but a miserable solace, to have a great company of great Men partakers with thee, of thine eternal torments. The multitude of sinners, doth not extenuate, but aggravate sin, as in Sodom. Better it is therefore with a few to be saved in the Ark, than with the whole world to be drowned in the flood. Walk with the few godly in the Scriptures narrow path to Heaven; but crownd not with the godless multitude, Mat. 7. 15.in the broad way to Hell. Exod. 23. 2.Let not the examples of irreligious great men hinder thy repentance; for their greatness cannot at that day exempt themselves from their own most grievous punishment.
The third hindrance of Piety.
3. The long escape of diserved punishment in this life. Because sentance (saith Solomon) is not speedily executed against an evil worker; Eccles. 8. 11.therefore the hearts of the children of men are fully set in them to do evil, not knowing that the bou…tifulness of God aRom. 2. 4.leadeth them to repentance. But when his patience is abused,2 Pet. 3. 10. and man's sins are ripened, his Justice will at once bothb1 Sam. 3. 12. begin and make an end of the sinner;Ezek. 39. 8. and he will recompence the slowness of his delay with the grievousness of his punishment. Though they were suffered to run on the score all the days of their life; yet they shall be sure to pay the utmost farthing at the day of their death. And whilst they suppose themselves to be free from Judgment, they are already smitten with the Heaviest of God's Judgments, a cRom. 2. 5. foreign Cor poenitere nescium.heart that cannot repent. The stone in the reins or bladder, is a grievous pain that kills many a man's body; but there is no disease to the stone in the heart, whereof*1 Sam. 25. 17. Nabal died, and which killeth millions of Souls. They refuse the trial of Christ and his Cross; but they are stoned by Hell's Executioner to eternal death.
Because many Nobles and Gentlemen are not smitten with present judgment, for their outrageous Swearing, Adultery, Drunkenness, Oppression, prophaning of the Sabbath, and disgraceful neglect of God's Worship and Service, they begin to doubt of Divine Providence and Justice. Both which two Eyes, they would as willingly put out in God, as the Philistines bored out the eyes of Sampson. Judges 16. 12.It is greatly therefore to be feared lest they will provoke the Lord to cry out against them, as Sampson against the Philistines. By neglecting the Law, and walking after their own hearts, they put out, (as much as in them lieth) the eyes of my Providence and Justice. Lead me therefore to these chief Pillars, whereupon the Realm standeth, that I may pull the Realm upon their heads, and be at once avenged on them for my two eyes.Judges 16. 26, &c. Let not God's patience hinder thy repentance; but because he is so patient, therefore do thou the rather repent.
The fourth hindrance of Piety.
4. The presumption of God's mercy. For when Men are justly convinced of their sins, forthwith they betake themselves to this Shield, Christ is merciful; so that every sinner makes Christ the Patron of his sin; as though he had come into the world to bolster sin, and not to destroy the works of the Devil. 1 John 3. 8.Hereupon the carnal Christian presumeth, that though he continueth a while longer in his sin, God will not shorten his days. But what is this but to be an implicite Atheist? Doubting that either God seeth not his sins; or if he doth, that he is not just; for if he believeth that God is just, how can he think that God, who for sin so severely punisheth others, can love him who still loveth to continue in sin? True it is, Christ is merciful; but to whom?Isa. 59. 20. only to them that repent and turn from iniquity in Jacob.Deut. 29. 19. But if any man bless himself in his heart, saying, I shall have peace, although I walk according to the stubbornness of mine own heart, thus, adding drunkenness to thirst; the Lord will not be merciful unto him, &c.Non delinquenti, sed peccata relinquenti condonat Deus. O mad Men! who dare bless themselves, when God pronounceth them accursed? Look therefore how far thou art from finding repentance in thy self; so far art thou from any assurance of finding mercy in Christ.Isa. 55. 7. Let therefore the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon him; and to our God, for he is very ready to forgive.
Despair is nothing so dangerous as presumption: For we read not in all the Scriptures of above three or four, whom roaring Despair overthrew; but secure Presumption hath sent millions to perdition without any noise. As therefore the Damosels of Israel sang in their Dances:1 Sam. 18. 7. Saul hath killed his thousands, and David his ten thousands, so may I say, that despair of God's mercy hath damned thousands, but theaMetuendum est ne te occidat spes; & cum multum speres de misericordia, incidas in judicium. Aug. presumption of God's mercy hath damned ten thousands, and sent them quick to Hell, where now they remain in eternal torments, without all help or ease, or hope of redemption. God spared thebLuke 23. 43. Thief, but not his fellow; God spared one, that no Man might despair; God spared but one, that no Man should presume. Joyful assurance to a Sinner that repents;Latronis exemplum non est exemplum imitationis sed consolationis. no comfort to him that remains impenitent. God is infinite in mercy, but to them only, who turn from their sins to serve him in holiness, without which no man shall see the Lord, Heb. 12. 14. To keep thee therefore from the hinderance of presumption, remember, that as Christ is a Saviour, socJohn 5. 45. Moses is an Accuser. Live therefore, as though there were no Gospel; die, as though there were no Law. Pass thy life, as though thou wert under the conduct of Moses; depart this life, as if thou knewest none but Christ, and him crucified. Presume not, if thou wilt not perish;dQui dat p…nitenti v…niam non dabit pecc…nti poenit…tiam. Aug. Repent, if thou wilt be saved.
The fifth hinderance of Pie…y.
5. Evil company▪ commonly term'd good fellows: but indeed, the Devil's chief instruments to hinder a wretched Sinner from repentance and Piety. The first sign of God's favour to a Sinner, is to give him grace to forsake evil companions; such who wilfully continue in sin, contemn the means of their Calling, gibing at the sincerity of profession in others, and shaming Christian Religion by their own prophane lives.Psalm 1. 1. These sit in the seat of the scorners. For as soon as God admits a sinner to be one of his People, he bids him, Come out of Babylon. Every lewd company is a Babylon out of which,Rev. 18. 4. let every child of God either keep himself; or, if he be in, think that he hears his Father's voice sounding in his ears, Come out of Babylon, my child. As soon as Christ looked in mercy upon Peter, he went out of the company that was in the High-Priest's Hall, and wept bitterly for his offence.Luke 22. 2. David vowing (upon recovery) a new life said,Psalm 6. 8. Away from me all ye workers of iniquity, &c. As if it were impossible to become a new man, till he had shaken off all old ill Companions. The truest proof of a man's Religion, is the quality of his companions. Prophane companions are the chief enemies of Piety, and quellers of holy motions. Many a time is poor Christ (offering to be new born in thee) thrust into the Stable; Luke 2. 7.when these lewd companions by their drinking, plays, and jests, take up all the best Rooms in the Inn of thy heart. Oh let not the company of earthly sinners hinder thee from the Society of heavenly Saints and Angels.
The sixth hindrance of Piety.
6. A conceited fear, least the practice of Piety should make a Man (especially a young Man) to wax too sad and pensive; whereas indeed none can better joy, nor have more cause to rejoyce, than pious and religious Christians. For as soon as they are justified by faith, Rom, 5. 2.they have peace with God, than which there can be no greater joy. Besides, they have already the Kingdom of grace descended into their hear…s, as an assurance that (in God's good time) they shall ascend into his Kingdom of glory. This Kingdom of grace consists in three things:Rom. 14, 17. First, Righteousness, for having Christ's righteousness to justifie them before God, they endeavour to live righteously before men. Secondly, Peace, for the peace of conscience inseparably followeth a righteous conversation. Thirdly, the joy of the Holy Ghost, which joy is only felt in the peace of a good conscience; and is so great, Phil. 4. 7.that it passeth all understanding. No tongue can express it, no heart can conceive it,Joh. 16. 24. but only he that feels it.Verse 22. This is that fulness of joy which Christ promised his Disciples, in the midst of their troubles, a joy that no man could take from them. The feeling of this joy, David upon his repentance begged so earnestly at the hands of God;Psal. 51. 12. Restore me to the joy of thy salvation. And if the Angels in Heaven rejoyce so much at the conversion of a sinner, Luk. 15. 7, 10.the joy of a sinner converted must needs be exceeding great in his own heart. It is worldly sorrow that snows so timely upon men's heads,2 Cor. 7. 10. and fills the furrows of their hearts, with the sorrows of death. The godly sorrow of the Godly (when God thinks it meet to try them) causeth in them repentance not to be repented of; for it doth but further their salvation; and in all such tribulation, they shall be sure to have the Holy Ghost to be theiraJoh. 14. 16, 17. Comforter; who willb2 Cor. 1. 5. make our consolation to abound through Christ, as the sufferings of Christ shall abound in us. but whilest a man liveth in impiety, he hath (cIsa. 57. 21.) no peace, saith Esay; dEccles. 2. 2.his laughter is but madness (saith Solomon) his riches are but eHeb. 2. 6.clay (saith Habbakkuk) nay, the Apostle accounts them no better thanfPhil. 3. 8. dung, Luke 6. 25.in comparison of the pious man's treasure; all his joys shall end in woes, saith Christ. Let not therefore this false fear hinder thee from the practice of Piety. Better it is to go sickly (with Lazarous) to Heaven, than full of mirth and pleasure with Dives to Hell. Better it is to mourn for a time with men, than to be tormented for ever with Devils.
The seventh hindrance of Piety.
7. And lastly,Fl…res is scires unum tua temporamen…em; Rides quum non sit forsitan una dies Th. Mor. the hope of long life: for were it possible that a wicked liver thought this year to be his last year; this month his last month; this week his last week; but that he would change and amend his wicked life? no verily, he would use the best means to repent, and to become a new man. But as the rich man in thegLuke 12. 19, 20. Gospel promised himself many years to live in mirth, ease, and fulness, when he had not one night to live longer; so, many wicked Epicures falsly promise themselves the age of many years, when the thread of their life is already almost drawn out to an end.Lam. 1. 9. So Jeremy ascribes the cause of the Jews sins and calamities to this,Lam. 1. 9. that she remembered not her last end.
The longest space betwixt a man's coming by the womb, and going by the grave is but short, Joh 14. 1.for man that is born of a woman, hath but a short time to live: He hath but a few days, and those full of nothing but troubles. And except the Practice of Piety, how much better is the state of the child that yesterday was baptized, and to day is buried, than Methusalem's, who lived nine hundred sixty nine years and then died? of the two, happier the Babe; because he had less sin and fewer sorrows. And what now remains of both, but a bare remembrance? What trust should a man repose in long life? seeing the whole life of man is nothing but a lingring death: so that as the Apostle protests. (aQuotidie morimur: quotidie enim demitur pars vitae▪ & tunc quoque cum crescimus, vita decrescit. Vives 1 Cor 15. 31. a man dieth daily.
Hark in thine ear, O secure fellow; thy life is but abIsa▪ 2. 22. puff of breath in thy nostrils, trust not to it. Thy Soul dwells in a house of clay, that will fall ere it be long; as may appear by the dimness of thy eyes the deafness of thy ears, the wrinkles in thy cheeks, the rottenness of thy teeth, the weakness of thy sinews, the trembling of thy hands, the kalender in thy bones, the shortness of thy sleep, and every gray hair, as so many Summoners, bids thee prepare for thy long home. Come, let us in the mean while walk to thy Fathers Coffin: break open the lid, see here,Job 17. 14. how that corruption is thy Father, and the worm thy Mother and Sister: seest thou how these are? so must thou be ere long: fool! thou knowest not how soon, Thy Hour-glass runneth apace, and in all places, Death in the mean while waiteth for thee.
The whole life of man (save what is spent in God's service) is but a foolery:Homo est fatuus usque ad 40 annum, deinde ubi agnovit se esse fatuum, vita consumpta est. Luth. for a man lives forty years before he knows himself to be a fool: and by that time he seeth his folly, his life is finished.
Hark, Husbandman, before thou seest many more crops of Harvest, thy self shall be ripe, and Death will cut thee down with his sickle. Hark, Tradseman, ere many six months go over, thy last month will come on; after which thou shalt trace away and trade no longer. Hark, most grave Judge, within a few terms, the term of thy life approacheth, wherein thou shalt cease to judge others, and go thy self to be judged. Hark, O man of God, that goest to the Pulpit, preach this Sermon, as it were thy last that thou shouldest make to thy people. Hark, Noble man, lay aside the high conceit of thy honour, Death, ere it be long*Mors sceptra ligonibus aequat. will lay thine honour in the dust, and make thee as base as the Earth that thou treadest under thy feet▪ Hark, thou that now readest this book, assure thy self ere it be long there will be but two holes where now thy two eyes are placed; and others shall read the truth of this lesson upon thy bare Skull, which now thou readest in this little book; how soon I know not, but this I am sure of;aJob 14. 14. that thy time is appointed, thy bJob 14. 5.months are determined, thy cPsal. 90 1… Dan. 5. 26. Stat sua cuique dies Virg.days are numbred, and thy veryd11. 8. last hour is limited, beyond which thou shalt not pass; For then, the first-horn of death mounted on hiseRev. 6. 8. pale horse, shall alight at thy door; and (notwithstanding all thy wealth and honour, and the tears of thy dearest friends) will carry thee away bound hand and foot, as his Prisoner, and keep thy body under a load of earth, until that day come, wherein thou must be brought forth tof2 Cor. 5. 10 receive according to the things which thou hast done in the body, whether it be good or evil. O let not then the false hope of an uncertain long life hinder thee from becoming a present Practiser of religious Piety! GodgPsal. 95. 7. offereth grace to day, Heb. 3. 7.but who promiseth to morrow? P…nitenti veniam spospondit, sed vivendi in crastinum non spospondit, Chrysost▪ Nemo tam divos habuit Faventes, crastinum ut possit sibi polliceri, Senec.there are now in Hell many young Men, who had purposed to repent in their old age, but Death cut them off in their impenitency, ere ever they could attain to the time they set for their repentance. The longer a man runs in a disease, the harder it is to be cured; for custom of sin breeds hardness of heart; and the impediments which hinder thee from repenting now, will hinder thee more when thou art more aged.
A wise Man being to go a far and foul journey,Heb. 3. 13. will not lay the heaviest burthen upon the weakest horse. And with what conscience canst thou lay the great load of repentance on thy feeble and tired old age, whereas now in thy chiefest strength thou canst not lift it, but art ready to stagger under it. Is it wisdom for him that is to sail a long and dangerous Voyage, to lie playing and sleeping, whilst the Wind serveth and the Sea is calm, the Ship sound, the Pilot well, Mariners strong; and then set forth when the Winds are contrary, the Weather tempestuous, the Sea raging, the Ship rotten, the Pilot sick, and the Sailers languishing? Therefore, (O sinful Soul) begin now thy conversion to God, whilst life, health, strength, and youth last: before, those†Eccl. 12. 1. years draw nigh, when thou shalt say, I have no pleasure in them. God ever required in his service, thebExod. 13. 2. first-boorn; and thecEx. 22. 29. first-fruits; and those to be …ffered unto him without delay. So justdGen. 4. 4. Abel offered unto God his firstlings, and fattest Lambs: and reason good, that the best Lord should be first, and best served. All God's servants should therefore,eEccl. 12. 12. remember to serve their Creator in the days of their youth; andfGen. 22. 3. early in the morning, like Abraham, to sacrifice unto God the Young Isaac of their Age. gGen. 43. 3.Ye shall not see my face (saith Joseph to his Brethren) except you bring your younger brother with you. And how shalt thou look in the face of Jesus, if thou givest thy younger years to the devil, and bringest him nothing but thy blind, lame, and decrepid old age? Offer it unto thy hMal. 1. 8.Prince, saith Malachy. If he will not accept such a one to serve him, how shall the Prince of Princes admit such a one to be his servant? If the King of Babel would have young men (well favoured, Dan. 1. 4.and such as had ability in them) to stand in his palace, 2 Sam. 5. 8.shall the King of Heaven have none to stand in his Courts, but the blind the lame, such as the soul of David hated? Thinkest thou when thou hast served Satan with thy prime years, to satisfie God with thy dotage? take heed l…st God turn thee over to thy old Master again: that as thou hast all the days of thy life done his Work, so he may in the end pay thee thy Wages. Is that time fit to undertake by the serious exercises of repentance (which is the work of works) to turn thy sinful soul to God, when thou art not able with all thy strength to turn thy weary bones on thy soft bed? If thou find'st it so hard a matter now, thou shalt find it far harder then. For thy sin will wax stronger, thy strength will grow weaker, thy conscience will clog thee, pain will distract thee, the fear of death will amaze thee, and the visitation of friends will so disturb thee, that if thou be not furnished afore-hand with store of faith, patience and consolation, thou shalt not be able either to medi…ate thy self, or to hear the word of comfort from others; not to pray alone, nor to joyn with others who pray for thee. It may be thou shalt be taken with a dumb palsie, or such a deadly senselesness, that thou shall neither remember God, nor think upon thine own estate, and dost thou not well deserve, that God should forget to save thee in thy death, who art so unmindful now to serve him in thy life? the fear of Death, will drive many at that time to cry,Mat. 7. 22. Lord, Lord, but Christ protesteth that he will not then know them for his: Yea, many shall then (like Esau) with tears seek to repent, Heb. 12. 17.and yet find no place of repentance. For Man hath not free-will to repent when he will, but when God will give him grace. And if Mercy shewed her self so inexorable, that she would not open her gates to so tender suitors as Virgins, Mat. 25. 11.to so earnest suitors as kne…kers, because they knocked too late; How thinkest thou that she will ever suffer thee to enter her gates, being so impure a wretch, that n…ver thinkest to leave sin, till sin first leaveth thee, and didst never yet knock with thine own fists upon the breasts of a penitent heart? and justly doth her grace deny to open the gates of Heaven, when thou knockest in thine adversity, who in thy prosperity wouldest not suffer Christ whilst he knocked, Rev. 3. 20.to enter in at the door of thy heart. Trust not either late repentance, or long life; not late repentance, because it is much to be feared, lest that the repentance, which the fear of Death enforceth, dies with a man dying. And the Hypocrite, who deceived others in his life, may deceive himself in his death. God accepteth none but free-will offerings, and the repentance that pleaseth him must be voluntary, and not of constraint. Not long life †Nascentes morimur sinis que ab origine pendet, Et pubescentes juncta senecta premit Manil.for old age will fall upon the neck of youth: and as nothing is more sure than Death, so nothing is more uncertain than the time of dying. Yea often times when ripeness of sin is hastened by outragiousness of sinning, God suddenly cutteth off such vicious livers, either with the sword, intemperateness, luxury, surfeit, or some other fearful manner of sickness Mayst thou not see, that it is the evil spirit that persuades thee to deferr thy repentance till old Age,Nequities vitae non sinit esse sen…m. when experience tells thee, that not one of a thousand that takes thy course doth ever attain unto it? Let Goa's holy Spirit move thee, not to give thy self any longer †Mat. 27. 49, 50, 51.to eat and drink with the drunken, lest thy master send death for thee in a day when thou lookest not for him, and in an hour that thou art not aware of: and so suddenly cut thee off, and appoint thee thy portion with the h…pocrites, where shall be weeping a…d gnashing of teeth. But if thou lovestaDeut. 30. 16. long life, fear God,Prov. 3. 2. and long for life everlasting. The longest life here,Psal. 34. …1 &c. when it is come to the Period, will appear to have been but as abPsal. 90. 9. tale that is told, a cJames 4. 14.vanishing vapour, a flitting dPsal. 109. 23.shadow, a seeming ePsal. 76. 5.dream, a glorious fPsal. 90 5. 1 Pet. 1▪ …4.flower, growing and flourishing in the gPsal. 90. 6.morning, but in the evening cut down and withered; or like ahIsa. 38. 12. Weavers shuttle, which by winding here and there swiftly unwinded it self to an end. It is but a i2 Cer. 4. 17.moment, saith St. Paul. O then the madness of Man! that for a moment ofkHeb 11. 25. sinful pleasure, will hazard the loss of anl2 Cor. 4 17. Eternal weight of glory.
These are the seven chief hinderers of Piety, which must be cast out like Mary Magdalen's seven Devils, Mat. 16. 9.before ever thou canst become a true Practicer of Piety, Luke 8. 2.or have any sound hope to enjoy either favour from Christ by grace, or fellowship with him in glory.
The Conclusion.
TO conclude all: for as much as thou seest, that without Christ, thou art but a slave of sin, Death's Vassal, and Worms Meat; whose thoughts are vain, whose deeds are vile, whose pleasures have scarce beginnings, whose miseries never know end; what wise Man would incurr these hel…ish torments, tho' he might by living in sin, purchase to himself for a time the Empire of Augustus, the riches of Croesus, the pleasures of Solomon, the policy of Achitophel, the voluptuous fair, and fine apparel of Dives? for what should it avail a Man (as our Saviour saith) to win the whole world far a time, and then to lose his soul in hell for ever?
And seeing that likewise thou seest how great is thy happiness in Christ; and how vain are the hindrances that debar thee from the same; b…ware (as the Apostle exhorteth) of the deceitfulness of sin. Heb. 3. 13.For that sin which seems now to be so pleasing to thy corrupt nature, will one day prove the bitterest enemy to thy distressed soul; and in the mean while harden (unawares) thine impenitent heart.
Sin (as a Serpent) seems beautiful to the eye; but take heed of the sting behind; whose venomous Effects if thou knewest, thou wouldest as carefully fly from sin, as from a Serpent: For,
1. Sin did never any Man good: and the more sin a Man hath committed, the more odious he hath made himself to God, the more hateful to all good Men.
2. Sin brought upon thee all the evil, crosses, losses, disgraces, and sicknesses, that ever befel thee.Psal. 107. 17. Fools (saith David) by reason of their transgressions, and because of their iniquities, are afflicted. Jeremy, in lamenting manner, asketh the question; Wherefore is the living man sorrowful? Lam. 3. 20.The Holy Ghost answereth him; Man suffereth for his sin. Hereupon the Prophet takes up that doleful out-cry against sin, as the cause of all their miseries,Lam. 5. 16. Wo now unto us that ever we have sinned.
3 If thou dost not speedily repent thee of thy sins, they will bring upon thee yet far greater plagues, losses, crosses, shame and judgments, than ever hitherto befel thee. Read Levit. 26. ver. 18, &c. Deut. 28▪ 15, &c.
4. And lastly, if thou wilt not cast off thy sin;Gen. 15. 16. God (when the measure of thine iniquity is full) will cast thee off for thy sin: for as he is just, so he hath power to kill and cast into hell all hardened and impenitent sinners. If therefore thou wilt avoid the cursed effects of sin in this life, and the eternal wrath due thereto in the world to come, and be assured that thou art not one of those who are given over to a reprobate sense; Dan. 4. 27.Let then (O sinner) my counsel be acceptable unto thee: break off thy sins by righteousness and thine iniquities by shewing mercy towards the poor: O let there (at length) be an healing of thine error! Nathan used but one Parable,2 Sam. 12. 13. and David was converted; Jonas preached but once to Nineveh, Jonas 3. 5, &c.and the whole City repented: Luke 22. 62.Christ looked but once on Peter, and be went out, and wept bitterly. And now, that thou art oft, and so lovingly intreated, not by a Prophet, but by Christ the Lord of Prophets; yea, that God himself, by his Embassadors, doth pray thee to be reconciled unto him; 2 Cor. 5. 20.leave off thine adultery, with David; repent of thy sins like a true Ninevite, and whilst Christ looketh in mercy upon thee, leave thy wicked companions, and weep bitterly for thine offences. Content not thy self with that formal Religion, which unregenerated Men have framed to themselves instead of sincere devotion: for in the multitude of Opinions most Men have almost lost the practice of true Religion. Think not that thou art a Christian good enough, because thou dost as the most, and art not so bad as the worst. No Man is so wicked, that he is addicted to all kind of vices (for there is an antipathy betwixt some vices;) but remember that Christ saith, Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, Mat. 5. 20.ye shall in no case enter into the kingdom of Heaven. Consider with thy self how far thou comest short of the Pharises in Fasting, Praying, frequenting the Church, and in giving of Alms: Think with thy self how many Pagans, who never knew Baptism, yet in moral virtues, and honesty of life, do go far beyond thee. Where is then the life of Christ thy Master? and how far art thou from being a true Christian, if thou dost willingly yield to live in any one gross sin? thou canst not have a regenerated soul, tho' thou reformest thy self like Herod, Mar. 6. 20.from many other Vices. A true Christian must have respect to walk in the truth of his heart, in all the Commandments of God alike,James 2. 10. for (saith St. James) He that shall offend in one point of the Law (wilfully) is guilty of all. 1 Pet. 2. 1.And Peter bids us lay aside (not some, but) all malice, guile and hypocrisies, &c. One sin is enough to damn a Man's Soul without repentance: dream not to go to Heaven by any nearer, or easier way than Christ hath traced unto us in his word. The way to Heaven is not easie or common, but *Mat 7. 14.strait and narrow; yea, so narrow, that Christ protesteth, that bMat. 19 23.a rich man shall hardly enter into the Kingdom of Heaven▪ and that those who enter are but acMat. 7. 14. and 22. 14. few; and that those few cannot get in but bydLuk. 13. 24. striving, and that some of those who strive to enter in shall not be able. This all God's Saints (whilst they here lived) knew well: when with so often fastings, so earnest prayers; so frequent hearing the Word, and receiving the Sacraments and wi…h such abundance of tears they devou…ly begged at the hands of God for Christ's sake to be received into his Kingdom.
If thou wilt not believe this truth, I assure thee, that the Devil, which perswades thee now, that it is easie to attain Heaven, will tell thee hereafter, that it is the hardest business in the world. If therefore thou art desirous to purchase sound assurance of salvation to thy Soul, and to go the right and safe way to Heaven, get forthwith (like a wise Virgin) the Oyl of Piety in the lamp of thy conversation, Mat. 25. 1.that thou maist be in a continual readiness to meet the Bridegroom, whether he cometh by Death, or by Judgment. Which that thou mayest the better do, let this be thy daily practice.