The practise of piety directing a Christian how to walk that he may please God.The practise of pietie directing a Christian how to walke that he may please God.
Lewis Bayly d. 1631London: printed for John Hodgets, 1613London: printed for Iohn Hodgets, 1613
[36], 1031, [1] p. · 116k words · STC 1602 · ESTC S1173
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1 From the doctrine of Justification by faith only: a carnal Christian gathereth: That good works are not necessary ▪⟨p. 233⟩he commends others, that do good works, but he persuades himself, that he shall be saved by his faith, without doing any such matters. But he should know that though good works are not necessary to Justification: yet they are necessary to salvation; for, We are Gods workmanship, 1created in Christ Jesus unto good works, which God hath predestinated that we should walk in them. Whosoever therefore in years of discretion, 2bringeth not forth good works, after he is called, he cannot be saved: neither was he ever predestinated to life eternal. Therefore the Scriptures saith, that Christ will reward every man according to his works. 3Christ respects in the Angels of the 7. Churches ⟨p. 234⟩nothing but their works. And at the last day he will give the heavenly Inheritance only to them who have done good works; ain feeding the hungry, clothing the naked, &c. At that day, b
to obtain eternal life. For good works are the true fruits of a true faith which apprehendeth Christ and his obedience, unto Salvation. And no other faith
as the Tree with his fruits, the Sun with his light, the Fire with his heat, and Water with his moisture: and that faith which doth not justify her self by good works before Men, is but
1 From the doctrine of Iustification by faith onely: a carnal Christian gathereth: That good workes are not necessary ▪⟨p. 233⟩he commends others, that do good works, but he perswads himself, that he shall be saued by his faith, without doing any such matters. But he shold know that though good works are not necessary to Iustification: yet they are necessary to saluation; for, We are Gods workemanship, 1created in Christ Iesus vnto good workes, which God hath predestinated that wee should walke in them. Whosoeuer therfore in yeres of discretion, 2bringeth not forth good works, after he is called, he cannot besaued: neither was he euer predestinated to life eternal. Therefore the Scripturs saith, that Christ wil reward euery mā according to his works. 3Christ respects in the Angels of the 7. Churches ⟨p. 234⟩nothing but their works. And at the last day he will giue the heauenly Inheritance onely to them who haue done good workes; ain feeding the hungry, cloathing the naked, &c. At that day, bRighteousnesse shall weare the Crowne. No righteousnesse, no Crowne: No good workes (according to a mans talent) no reward from God: vnlesse it be cvengeance. To be rich in good workes is the surest foundation of our assurance dto obtaine eternall life. For good workes are the true fruits of a true faith which apprehendeth Christ and his obedience, vnto Saluation. And no other faith eauaileth in Christ but that which worketh ⟨p. 235⟩by loue. And but in the act of Iustification, that Faith which onely iustifieth, is *neuer onely, but euer accompanied with good workes, 10as the Tree with his fruits, the Sun with his light, the Fire vvith his heate, and Water with his moisture: and that faith which doth not iustifie her selfe by good workes before Men, is but fa dead Faith, which vvill neuer iustifie a mans soule before God. But a iustifying faith, gpurifieth the heart, and hsanctifieth the whole man throughout.
II. From the doctrine of Gods eternal iPredestination and unchangeable decree, he gathereth, that if he be predestinated to be saved, he cannot but be saved: if to be ⟨p. 236⟩damned, no means can do any good. Therefore all works of Pi•tie 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 the bend, he hath likewise predestinated to be first called, justified, and made conformable to the image of his Son, which is the cmeans. And they (saith dPeter) who are elect unto salvation, are also elect unto the sanctification of the spirit. 5If therefore upon thy calling, thou conformest thy self to the Word and Example of Christ thy Master, & obeyest the good motions of the holy Spirit in leaving sin, and living ⟨p. 237⟩a godly life: then assure thy self, that thou art one of those, who are infallibly predestinated to everlasting salvation. If otherwise, blame not Gods 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 to eAngels and fMen, that thou didst belong to his Election. If thou wilt not, why should God save thee?
II. From the doctrine of Gods eternall iPredestination and vnchangeable decree, hee gathereth, that if hee be predestinated to be saued, hee cannot but be saued: if to be ⟨p. 236⟩damned, no meanes can doe any good. Therefore all vvorkes of Pi•tie are but in vaine: but hee should learne, that God hath predestinated to the means as well as to the end. Whom therefore GOD hath predestinated to be saued, which is the bend, hee hath likewise predestinated to be first called, iustified, and made conformable to the image of his Son, which is the cmeanes. And they (saith dPeter) who are elect vnto saluation, are also elect vnto the sanctification of the spirit. 5If therefore vpon thy calling, thou conformest thy selfe to the Word and Example of Christ thy Master, & obeyest the good motions of the holy Spirit in leauing sinne, and liuing ⟨p. 237⟩a godly life: then assure thy selfe, that thou art one of those, who are infallibly predestinated to euerlasting saluation. If otherwise, blame not Gods predestination, but thine owne sinne, and rebellion. Doe thou but returne vnto God, and God will gratiously receiue thee, as the Father did the prodigall Sonne, and by thy conuersion it shall appeare both to eAngels and fMen, that thou didst belong to his Election. If thou wilt not, why should God saue 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 though it lay not in him to bridle or to ⟨p. 238⟩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 his *integrity if he would: but 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 state, bwe 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 make 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, ⟨p. 239⟩with a Free-will: for so the Apostle saith, that cGod of his own good pleasure, worketh both the will and the deed in us, who (as the Apostle expoundeth) dcleanse our selves from all filthiness of the 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 ewhen the Son shall make us free, then shall we be free indeed: and, fwhere 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, Can. 1.4. by illuminating their minds to know the truth; by changing their hearts to love ⟨p. 240⟩the known truth, and by enabling every one of them, according to the measure of grace which he hath received,7 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 Gods Law, to the hazard of thy Soul; that, which if the Kings Law forbade under the penalty of death, or loss of thy worldly state thou wouldest 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.
III. When a carnall Christian heares, that man hath not free-will vnto good, he looseth the reynes to his owne corrupt will: as though it lay not in him to bridle or to ⟨p. 238⟩subdue it. Implicitely, making God the authour of sinne, in suffering man to runne into this necessitie. But hee should know, that GOD gaue Adam free-will to stand in his *integritie if hee would: but man abusing his free-will, lost both himselfe and it. Since the Fall, Man in his state of corruption, hath Free-will to euill, but not to good: for, in this state, bwe are not (saith the Apostle) sufficient to think a good thought. And God is not bound to restore vs what wee lost so wretchedly, and make no more care to recouer againe. But, as soone as a man is regenerated, the Grace of God freeth his will vnto good, so that hee doth all the good things hee doth, ⟨p. 239⟩with a Free-will: for so the Apostle saith, that cGod of his owne good pleasure, worketh both the will and the deede in vs, who (as the Apostle expoundeth) dcleance our selues from all filthinesse of the flesh and spirit, and finish our sanctification in the feare of God. And in this state, euery true Christian hath Free-will, and as hee increaseth in grace, so doth his will in freedome: for ewhen the Sonne shall make vs free, then shall wee be free indeede: and, fwhere the Spirit of the Lord is, there is libertie: for the holy Spirit drawes their mindes, not by coaction, but by the cordes of Loue, Can. 1.4. by illuminating their mindes to know the truth; by changing their hearts to loue ⟨p. 240⟩the knowne truth, and by enabling euery one of them, according to the measure of grace which hee hath receiued,7 to doe the good which he loueth. But thou wilt not vse the freedome of thy will so farre as GOD hath freed it: for thou dost many times wilfully against Gods Law, to the hazard of thy Soule; that, which if the Kings Law forbad vnder the penaltie of death, or losse of thy worldly state thou wouldest not doe. Make not therefore thy want of free-will vnto good to be so much the cause of thy sinne, as thy want of a louing heart to serue thy heauenly Father.
*Magna• hom. liberi arbitris vires, cum conderetur accepit: sed eas p•ccando amisit. Aug. de. spirit. & lit. cap. 3. Eccles. 7.29. Ecclus. 15.14 Homo malè utens libero suo arbitrio, & see, & liberū suum arbitrium perdidit. Aug. Ench. ad Laur. cap. 30Magna• hom. liberi arbitris vires, cum conderetur accepit: sed eas p•ccando amisit. Aug. de. spirit. & lit. cap. 3. Eccles. 7.29. Ecclus. 15.14 Homo malè vtens libero suo arbitrio, & se, & liberū suum arbitrium perdidit. Aug. Ench. ad Laur. cap. 30
b2 Cor. 3.5. Per lapsum, arbitrii libertas in naturalibus manca, in supernaturalibus amissa est. donec gratia restituatur.2 Cor. 3.5. Per lapsum, arbitrii libertas in naturalibꝰ manca, in supernaturalibus amissa est. donec gratia restituatur.
cPhil. 2.12.13. Actiagimus, The will is passive in receiving the first grace, afterward active in all goodness.Phil. 2.12.13. Actiagimus, The will is passiue in receiuing the first grace, afterward actiue in all goodnesse.
eJoh. 8.36. Liberum arbitrium, non nisi gratia Dei efficitur. liberū. Aug. ad Colos. c. 7.Ioh. 8.36. Liberum arbitrium, non nisi gratia Dei efficitur. liberū. Aug. ad Colos. c. 7.
IIII. When the natural man hears, that no man since ⟨p. 241⟩the fall, is able to fulfil the Law of God, and to 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 Gods Commandments in truth, though he cannot ⟨p. 242⟩in absolute perfection. Thus with David, they gapply their hearts to fulfil Gods Commandments always unto the end. And then the hSpirit of grace which was promised to be more abundantly poured forth under the Gospel, helpeth them in their good endeavours and assisteth them to do what he commands them to do. And in so doing, GOD accepteth their igood will and endeavour, in stead 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 S. John saith, that kGods commandments are not burdenous. And S. Paul saith, lI am able to do all things ⟨p. 243⟩through the help of him that strengtheneth me. And Zachary and Elizabeth are said, mto walk• in all the Commandments of the Lord, without reproof. Hereupon CHRIST ncommends to his Disciples, the care of keeping his Commandments, as the trueest testimony of our love unto him. So far therefore doth a man love Christ, as he makes conscience to walk in his Commandments: 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 unpossible ⟨p. 244⟩to our nature before, is now to the new borne, so mollified by the Spirit, that it seems facile and easy. 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 regenerated Christians, they require to the Law (which is the rule of righteousness) true hobedience in word and deed:
IIII. When the naturall man heares, that no man since ⟨p. 241⟩the fall, is able to fulfill the Law of God, and to keepe all his Commandements: He boldly presumes to sinne as others doe: hee contents himselfe with a few good thoughts: and if hee be not altogether as bad as the worst, hee concludes that hee is as truely regenerate as the best. And euery voluntary refusall of doing good, or withstanding euill, he counts the impossibilitie of the Law. But he should learne that though since the Fall ▪ no man but Christ, who was both God and man, did or can perfectly fulfill the whole Law. yet euery true Christian, as soone as hee is regenerated, begins to keepe all Gods Commandements in truth, though hee cannot ⟨p. 242⟩in absolute perfection. Thus with Dauid, they gapply their hearts to fulfill Gods Commandements alwayes vnto the end. And then the hSpirit of grace vvhich was promised to be more aboundantly poured forth vnder the Gospel, helpeth them in their good endeuours and assisteth them to doe vvhat he commands them to doe. And in so doing, GOD accepteth their igood will and endeuour, in stead of perfect fulfilling of the Law, supplying out of the merits of Christ, who fulfilled the Law for vs, whatsoeuer wanteth in our obedience. And in this respect S. Iohn saith, that kGods commandements are not burdenous. And S. Paul saith, lI am able to doe all things ⟨p. 243⟩through the helpe of him that strengthneth me. And Z•chary and Elizabeth are said, mto walk• in all the Commandements of the Lord, without reproofe. Hereupon CHRIST ncommends to his Disciples, the care of keeping his Commandements, as the trueest testimonie of our loue vnto him. So farre therefore doth a man loue Christ, as he makes conscience to walk in his Commandements: and the more vnto Christ is our loue, the lesse will our paines seeme in keeping his Law. The Lawes curse which vnder the Olde Testament was so terrible, is vnder the New, by the death of Christ, abolished to the regenerate. The rigor which made it so vnpossible
the imortifying of their members: the kcrucifying of the flesh, with the affections and lusts thereof: lresurrection to newness of life: mwalking in the spirit: novercoming of the world by faith. So that though no man can say as CHRIST, owhich of you can rebuke me ⟨p. 245⟩of sin? yet every regenerated Christian can say of himself, which of you can rebuke me of being an Adulterer, whoremonger, swearer, drunkard, thief, usurer, oppressor, proud, malicious, covetous, profaner of the holy Sabbath, a Liar, a neglecter of Gods public Service, and such like gross sins! else he is no true Christian. When a man casts off the conscience of being ruled by Gods Law, then GOD pgives 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 regenerated Christian, through the gracious assistance of ⟨p. 246⟩qChrists holy Spirit. And this Spirit GOD will rgive to every Christian that will pray for it, and incline his heart to keep his Laws.
the imortifying of their members: the kcrucifying of the flesh, with the affections and lusts thereof: lresurrection to newnesse of life: mwalking in the spirit: nouercomming of the world by faith. So that though no man can say as CHRIST, owhich of you can rebuke me ⟨p. 245⟩of sinne? yet euery regenerated Christian can say of himselfe, which of you can rebuke mee of being an Adulterer, whoremonger, swearer, drunkard, theefe, vsurer, oppressor, proud, malicious, couetous, profaner of the holy Saboth, a Lyer, a neglecter of Gods publike Seruice, and such like grosse sinnes! else hee is no true Christian. When a man casts off the conscience of being ruled by Gods Law, then GOD pgiues him ouer to be led by his owne lusts, the surest signe of a reprobate sense. Thus the Law vvhich since the Fall, no man by his owne naturall abilitie can fulfill: is fulfilled in truth of euery regenerated Christian, through the gratious assistance of ⟨p. 246⟩qChrists holy Spirit. And this Spirit GOD will rgiue to euery Christian that will pray for it, and incline his heart to keepe his Lawes.
qRom. 8.9. &c. Augustinus optat ut […] •agnoscat posse legem praestari per gratiam Christi, & pacem fore edicit.Rom. 8.9. &c. Augustinus optat vt 〈…〉•agnoscat posse legem praestari per gratiam Christi, & pacem fore edicit.
V. When the unregenerated man hears that GOD delighteth more in the inward mind then in the outward man. Then he feigneth with himself,1 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 public Prayers, which the profane varlet would not offer to do, in the presence of a Prince or a Noble-man. And so that he keep his mind unto GOD, ⟨p. 247⟩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 vvill give him almost the one half, and spend the other wholly in his own pleasures. But know, ô carnal man, that Almighty GOD will not be served by halves, because he hath created and redeemed the whole man. And as GOD detests the service of the outward man, without the inward heart, as Hypocrisy: so he counts the inward service without all external reverence, to be mere profaneness; he requireth both in his worship. In prayer ⟨p. 248⟩fore bow thy knees, in witness of thy humiliation: lift up thine eyes and thy hands in testimony of thy confidence: hang down thy head, & smite thy breasts in token of thy contrition, but especially call upon God with a sincere heart: serve him holy, serve him wholly, serve him only, for GOD and the Prince of this world, 2are two contrary Masters, and therefore no man can possibly serve both.
V. When the vnregenerated man heares that GOD delighteth more in the inward minde then in the outward man. Then he faineth vvith himselfe,1 that all outward reuerence and profession is but eyther superstitious or superfluous. Hence it is that hee seldome kneeleth in the Church: that hee puts on his hat at singing of Psalmes, and the publike Prayers, vvhich the profane varlet would not offer to doe, in the presence of a Prince or a Noble-man. And so that hee keepe his minde vnto GOD, ⟨p. 247⟩hee thinkes hee may fashion himselfe, in other things, to the World. Hee diuides his thoughts, and giues so much to GOD, and so much to his owne lusts: yea, hee will deuide with GOD the Sabboth ▪ and vvill giue him almost the one halfe, and spend the other wholy in his owne pleasures. But know, ô carnall man, that Almightie GOD will not be serued by halfes, because hee hath created and redeemed the whole man. And as GOD detests the seruice of the outward man, without the inward heart, as Hypocrisie: so hee counts the inward seruice without all externall reuerence, to be meere profanenesse; hee requireth both in his worship. In prayer ⟨p. 248⟩fore bowe thy knees, in witnesse of thy humiliation: lift vp thine eyes and thy hands in testimonie of thy confidence: hang down thy head, & smite thy breasts in token of thy contrition, but especially call vpon God with a sincere heart: serue him holy, serue him wholy, serue him onely, for GOD and the Prince of this world, 2are two contrary Masters, and therefore no man can possibly serue both.
VI. The unregenerated 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 Christs elect sheep; ⟨p. 249⟩thou must make a special care and conscience (if possibly thou canst) to hear Gods 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 hath *predestinated to be saved: therefore it is called athe power of God unto salvation, to every one that believeth. And where this divine ordinance is not, bthe people perish: and whosoever shall refuse it, cit shall be more tolerable for the Land of S• dome and Gomorrah in the day of Judgement then for those people. Secondly, the preaching of the Gospel is thed standard or ensign of Christ; to which all Soldiers and elect ⟨p. 250⟩people must assemble themselves. When this Ensign is displayed, as upon the Lords day, he is none of Christs people, that eflocks not unto it: neither shall any drop of the frain of his Grace light on their souls. Thirdly, it is the ordinary means, by which the holy Ghost gbegetteth Faith in our hearts, without *which we cannot please God. If the hearing of Christs voice be the chief mark of Christs elect hsheep, and of the iBridegrooms friend; then must it be a fearful mark of a reprobate kGoat, either to neglect or contemn to hear the preaching of the Gospel. Let no man think this position foolish, for lby this foolishness of ⟨p. 251⟩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 Gods Mercy, and despise his means? mHe (saith Christ of the Preachers of his Gospel) that despiseth you, despiseth me. nHe that is of God, heareth Gods words: ye therefore hear them not, because ye are not of God. Had not the oIsraelites heard Phinehas message, they had never wept. Had not the Baptist ppreached, the Jews had never mourned. Had not they who crucified Christ heard Peters qSermon, their hearts had never been pricked. Had not the Ninevites heard Jonah ⟨p. 252⟩rpreaching, they had never repented, and if thou wilt not shear and trepent, thou shalt never be saved.
VI. The vnregenerated Christian, holdes the hearing of the Gospell preached to be but an indifferent matter, which he may vse or not vse at his pleasure: but whosoeuer thou art, that will be assured in thy heart that thou art one of Christs elect sheepe; ⟨p. 249⟩thou must make a speciall care and conscience (if possibly thou canst) to heare Gods word preached: For first, the preaching of the Gospell is the chiefe ordinary meanes which GOD hath appointed to conuert the soules of all that hee hath *predestinated to be saued: therefore it is called athe power of God vnto saluation, to euery one that beleeueth. And where this diuine ordinance is not, bthe people perish: and whosoeuer shall refuse it, cit shall be more tollerable for the Land of S• dome and Gomorrha in the day of Iudgement then for those people. Secondly, the preaching of the Gospel is thed standard or ensigne of Christ; to which all Souldiers and elect ⟨p. 250⟩people must assemble themselues. When this Ensigne is displayed, as vpon the Lords day, hee is none of Christs people, that eflockes not vnto it: neyther shall any drop of the fraine of his Grace light on their soules. Thirdly, it is the ordinary meanes, by which the holy Ghost gbegetteth Faith in our hearts, without *which wee cannot please God. If the hearing of Christs voyce be the chiefe marke of Christs elect hsheepe, and of the i
VII. The opinion that the Sacraments are but bare signs & seals of Gods 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 signify and •ffer, but also seal and exhibit indeed the inward spiritual grace, which they outwardly promise and ⟨p. 253⟩represent. And to this end Baptism is called the uwashing of regeneration, and renewing of the Holy Ghost: and the Lords Supper, xThe communion of the body and blood of Christ. Were this truth believed, the holy Sacrament of the Lords Supper would be oftener, and with greater reverence received.
VII. The opinion that the Sacraments are but bare signes & seales of Gods promise and grace vnto vs, doth not a little hinder Pietie; whereas indeede, they are seales as well of our Seruice and obedience vnto GOD: which seruice if wee performe not vnto him, the Sacraments seale no grace vnto vs. But if wee receiue them vpon the resolution, to be his faithfull and penitent Seruants; then the Sacraments doe not onely signifie and •ffer, but also seale and exhibite indeede the inward spirituall grace, vvhich they outwardly promise and ⟨p. 253⟩repr•sent. And to this ende Baptisme is called the uwashing of regeneration, and renewing of the Holy Ghost: and the Lords Supper, xThe communion of the body and bloud of Christ. Were this truth beleeued, the holy Sacrament of the Lords Supper would be oftner, and with greater reuerence receiued.
VIII. The last and not the least block, whereat Piety stumbleth in the course of Religion, is by adorning vices with the names of Virtues: as to call drunken carousing, drinking of health; spilling innocent blood, valour; Gluttony, hospitality; Covetousness, thriftiness; Whoredom, loving a Mistress; Simony, gratu•••; Pride, gracefulness; ⟨p. 254⟩dissembling, complement; children of Belial, good-fellows; Wrath, hastiness; ribaldry, mirth: So on the other side to call Sobriety in words and actions, Hypocrisy; 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 hindered in her progress. And thus much of the first hinderance of Piety, by mistaking the true sense of some special places of Scripture, and grounds of Christian Religion.
VIII. The last and not the least blocke, whereat Pietie stumbleth in the course of Religion, is by adorning vices with the names of Vertues: as to call drunken carowsing, drinking of health; spilling innocent bloud, valor; Gluttonie, hospitalitie; Couet•ousnesse, thriftinesse; Whoredome, louing a Mistresse; Symonie, gratu•••; Pride, gracefulnesse; ⟨p. 254⟩dissembling, complement; children of Belial, good-fellowes; Wrath, hastinesse; ribauldry, mirth: So on the other side to call Sobrietie in words and actions, Hypocrisie; Almes-deedes, vaine-glory; Deuotion, Superstition; Zeale in Religion, Puritanisme; Humilitie, crouching; scruple of Conscience, precisenesse, &c. and whilest thus wee call euill, good, and good euill; true Pietie is much hindered in her progresse. And thus much of the first hinderance of Pietie, by mistaking the true sense of some speciall places of Scripture, and grounds of Christian Religion.
2 The evil example of ⟨p. 255⟩great persons. The practise of of whose profane lives they prefer for their imitation, before the precepts of Gods holy word. So that when they see the greatest men in the state, & many chief Gentlemen in their Country to make neither care nor conscience to hear Sermons, to receive the Communion, nor to sanctify the Lords Sabbaths, &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 ⟨p. 256⟩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 to Hell, thinking it impossible that God will suffer so many to be damned. Whereas if the God of this world had not blinded the eyes of their minds: the holy Scriptures would teach them, that aNot many wise men, after the flesh, not many mighty, not many noble are called, &c. but that for the most part, the bpoor receive the Gospel, and that cfew rich men shall be saved. And, That howsoever many are called, yet the chosen are but few. dNeither did the multitude ever save any ⟨p. 257⟩from damnation. As God hath advanced men in greatness above others,:5 so doth God expect that they in religion and piety should go before others: otherwise greatness abused in the time of their stewardship, 6shall turn to their greater condemnation in the day of their accounts. At what time, sinful great and mighty men▪ aswell as the poorest slaves and bondmen: shall wish that the rocks and mountains shall 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 ⟨p. 258⟩sinners doth not extenuate but aggravate sin, as in Sodom. Better it is therefore, with a few to be saved in the Ark: then with the whole world to be drowned in the flood. Walk with the few goodly, in the Scriptures narrow path to heaven: but crowd not with the godless multitude in the broad way to hell.78Let not the examples of irreligious great men, hinder thy repentance:
2 The euill example of ⟨p. 255⟩great persons. The practise of of whose prophane liues they preferre for their imitation, before the precepts of Gods holy word. So that when they see the greatest mē in the state, & many chiefe Gentlemen in their Countrey to make neither care nor conscience to heare Sermons, to receiue the Communion, nor to sanctifie the Lords Sabbaths, &c. But to be swearers, adulterers, carowsers, oppressours, &c. Then they thinke, that the vsing 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. Heereupon they thinke that Religion is not a matter of necessity. And ⟨p. 256⟩therefore where they should like Christians rowe against the streame of impiety towards heauen: they suffer themselues to be carried with the multitude downe right to Hell, thinking it impossible that God will suffer so many to be damned. Whereas if the God of this world had not blinded the eies of their minds: the holy Scriptures would teach them, that aNot many wise men, after the flesh, not many mighty, not many noble are called, &c. but that for the most part, the bpoore receiue the Gospell, and that cfewe rich men shall be saued. And, That howsoeuer many are called, yet the chosen are but few. dNeither did the multitude euer saue any ⟨p. 257⟩from damnation. As God hath aduanced men in greatnesse aboue others,:5 so doth God expect that they in religion and piety should goe before others: otherwise greatnesse abused in the time of their stewardship, 6shal turn to their greater condemnation in the day of their accounts. At what time, sinfull great and mighty men▪ aswell as the poorest slaues and bondmen: shall wish that the rockes and mountaines shall fal vpon them, and hide them from the presence of the Iudge, and from his iust deserued wrath. It will prooue but a miserable solace, to haue a great company of great men partakers with thee of thine eternall torments. The multitude of
Voluntas humana non libertate gratiā consequitur, sed gratia libertatem. Aug. de grat. cap. 8.Voluntas humana non libertate gratiā consequitur, sed gratia libertatem. Aug. de grat. cap. 8.
⟨p. 244⟩
to our nature before, is now to the new borne, so mollified by the Spirit, that it seemes facile and easie. The Apostles indeede pressed on the vnconuerted Iewes and Gentiles the impossibilitie of keeping the Law, by abilitie of nature corrupted. But when they haue to doe with regenerated Christians, they require to the Law (which is the rule of righteousnesse) true
preaching it pleaseth GOD to saue them which beleeue. Their state is therefore fearefull, who liue in peace, vvithout caring for the preaching of the Gospell. Can men looke for Gods Mercy, and despise his meanes?
sinners doth not extenuate but aggrauate sinne, as in Sodome. Better it is therefore, with a few to be saued in the Arke: then with the whole world to be drowned in the floud. Walke with the few goodly, in the Scriptures narrow path to heauen: but crowde not with the godlesse multitude in the broad way to hell.
