A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CAP. XI.

Of impediments arising from our corrupt affections, and first, from carnall hope and presumption.

§. Sect. 1 That carnall hopes are great impedi∣ments to goodnesse.

IN respect of our carnall and corrupt affections, there are also many and strong impediments which hinder vs in the duties of a godly life. For whilest they re∣maine vnmortified and vnsubdued, they lust against the Spirit, powerfull drawing vs from the practice and performance of Christian duties, and violently carrying vs into sinfull courses. In which regard, the affections are called the feet of the soule, because they carry vs whither they incline and leade vs, either into the wayes of godlinesse, if they bee sanctified, or of sinne and wickednesse, if they continue carnall and cor∣rupt. The first vnsanctified affection, is carnall hope of escaping Gods heauie iudgements and punishments denounced against sinne; and of the long continuance of our liues, by benefit whereof we may safely inioy the pleasures of sinne, and need not to trouble our selues by entring into any strict course of godlinesse, seeing after wee haue long inioyed the world, we shall haue time enough afterwards to thinke of such a course, as may fit and prepare vs for the ioyes of life eternall. The which is a notable hindrance to keepe men from leading of a godly life. For whereas if men had learned rightly to number their dayes, they would apply their hearts

vnto wisedome; and if they were thorowly perswaded that our liues are so momentany and vncertaine, that death may seaze vpon them suddenly, to day before to morrow, it were not possible that they should so slightly put off a matter of such great importance, as the euerlasting saluation of their soules, vnto after and vncertaine times, but rather would instantly begin to make their Calling and Election sure, and to worke out their sal∣uation with feare and trembling, by furnishing their soules with all sauing graces, and expressing them in the duties of a godly life: Now when as they promise vnto themselues long life and many dayes, they put off all these things, as being yet vnseasonable and vnnecessary, and with the rich foole in the Gospell, say vnto their soules; Soule, thou hast much goods laid vp for many yeeres, take thine ease, eate, drinke, and be merry: which they would not be so desperately mad to doe, if that terrible voyce of God still sounded in their eares, Thou foole, this night thy soule shall bee required of thee; then whose shall those things be which thou hast prouided? But contrari∣wise, if with the wise seruant, they well waighed the vncertainty of their Lords comming to call them to an account, they would still be prepared, and be in readinesse, that they might enter with him into his heauenly ioyes. Neither is there any better meanes to remooue this impediment, then to meditate often, not onely of the momentany shortnesse of our liues, but also of the great vncertainty of this short time. For if wee would seriously consider, that our life, in respect of eternity, is but as one day, yea an houre, a minute, a moment; that it passeth away as swiftly as a Weauers shuttle, as a tale told, as a Post; and is but a flower, a vapour, a shadow, yea as vanity it selfe: If we would also remember, that this short time is also vncertaine, seeing we may dye to day, as well as to morrow, this very houre, as well as the next, hauing no assurance of any more time then the present, as being tenants at will, who hold not life by lease, but onely at the Lords pleasure, without so much as a minutes warning; And finally, seeing in this short and vncertaine time, euerlasting life and salua∣tion is either gotten or lost; what folly and madnesse is it to goe on in our sinnes, and neglect all Christian duties, in hope of long life, and to hazard our precious soules vpon so vncertaine and tickle a poynt? It may be thou shalt liue another yeere, and it may bee not another day. The which resteth not onely on a possibility, but vpon some probability like∣wise, in respect of those innumerable dangers which outwardly beset vs, and the inward infirmities of our fraile nature, which being the matter, or (as it were) the harbingers of death, wee carry still about, and in vs: which is also made more likely by the experience of many others, who haue been taken away suddenly, in the prime of their age, and chiefe of their strength, not hauing had so much as a dayes, or houres warning. And shall we venture our chiefe iewels, our precious soules, which are of much more price vnto vs then ten thousand worlds, vpon may-bees and vncertaine hopes, which being once lost, can neuer be recouered? Shall we hazard the euerlasting ioyes of heauen, which are vnspeakable and in∣estimable, and indanger our selues to intolerable and endlesse torments in hell fire, vpon some likelihoods onely, which haue so often failed? It may be thou shalt liue as long as thou expectest. And what then gainest

thou in this course of wickednesse, but the pleasures of sinne, accompa∣nied with the present checks and terrours of an euill conscience, and the feares of imminent and approaching iudgements, and attended vpon at the best, with continuall sorrow and repentance euen to the day of death? And it may be thou shalt die before thou art prepared for it, by repenting for thy sinnes, and deuoting thy selfe to Gods seruice. And then what lo∣sest thou, in lieu of the former gaines, which are so vaine in true value, and momentany in continuance? Surely those pleasures which are at Gods right hand for euermore, the ioyes of heauen, the fellowship of the Saints, and the vision and fruition of God and his Christ, who being infinite in all goodnesse, beauty, glory, and all perfection, doe make all those per∣fectly and eternally happy, who hauing faithfully serued them in this life, shall see and inioy them in the life to come.

§. Sect. 2 That carnall presumption is a great impe∣diment to a godly life.

The second corrupt affection which hindreth vs in the duties of a god∣ly life, is carnall presumption, which carrying with it some shew and sem∣blance of a strong faith, in the opinion of those who are blinded with ig∣norance, becommeth vnto them a notable impediment, hindring them from the profession and practice of true godlinesse. Yea, it is the deuils ordinary preuailing weapon, wherewith hee assaulteth secure world∣lings, which hee findeth by common experience so powerfull for his purpose, that for the most part hee vseth no other, vnlesse they haue wounded their consciences, with committing of some horrible and out∣ragious sinnes, which will suffer them to entertaine no hope of Gods fa∣uour and mercy in the forgiuenesse of them. In which case hee possesseth them with terrours and feares, and driueth them into the contrary ex∣treme of desperation. The which hee also doth, when hee hath to deale with melancholike persons, who being naturally of a timorous and feare∣full disposition, cannot so easily be perswaded to presume when there is no cause. Otherwise hee seldome awakeneth their sleeping consciences, but carrieth them quietly to hell and destruction without noise. For the more sensible we are of our disease, the more we feare the issue of it, and the more earnest and diligent we are to seeke all meanes of helpe, vnlesse we haue no hope of cure. In which regard, it may be truely said, that where∣as one perisheth through despaire, many hundred are plunged into de∣struction by security and presumption; so much more dangerous this is then the other, although nothing so horrid and terrible to looke vpon. Now this presumption may be considered in respect of the obiect, either generally or more specially. Generally, when as we presume of Gods mer∣cy and goodnesse, of the pardon of all our sinnes, and of the saluation of our soules, without any sound ground or warrant out of Gods Word, when as wee are in no sort qualified and fitted to receiue them. The fruit and effect of which perswasion, is a purpose and resolution to continue still in our sinnes, because God is mercifull to forgiue them, and to neglect the duties of a godly life, because they are not onely tedious and irkesome vnto vs, but also of no great necessity, seeing God respecting our frailty and weakenesse, will receiue vs to grace and mercy. Whereas contrari∣wise, a true and liuely faith doth alwayes bring foorth the fruits of vnfai∣ned repentance, and perswading vs of Gods loue, doth worke in our hearts

true loue towards him againe, and a desire and indeuour to expresse it in all holy obedience to Gods will, that we may thereby glorifie him who hath beene so good and gracious vnto vs. With like presumption men are hindred from entring into the wayes of godlinesse, and heartned to continue in their sinnes, whilest they plead that Christ came to saue sin∣ners, and that his death and merits, as they are sufficient in themselues to satisfie Gods lustice, so they will bee effectuall vnto them for their iusti∣fication and saluation, though they bee not so strict and precise in ma∣king conscience of all sinnes, or in practising the duties of a god∣ly life.

§. Sect. 3 Of the meanes to remoue the former impe∣diment.

Now if we would auoyd these impediments, let vs know and consider first, that this is a shamefull and horrible abuse of Gods mercy and good∣nesse, which hee will neuer let goe vnpunished, to take occasion thereby, the more to offend and diplease him by wilfull continuing in sinne, and neglecting the duties of his seruice. To prouoke God to wrath, because he is patient and long-suffering, and to sinne against him, because hee is good and gracious, and ready to forgiue. And finally, to neglect all du∣ties of his seruice, because he is such a bountifull Master, that he giueth of his free grace and mercy, rich wages and rewards, without all merit and desert. For these should rather be arguments to inflame our loue towards him, and to make vs so much the more zealous of his glory, and fearefull to offend so gracious a God; according to that of the Psalmist; There is mercy or forgiuenesse with thee, that thou mayest bee feared. Or if through frailty and infirmity, we haue, contrary to our purpose and resolution, been ouertaken of any sinne; this patience and loue of God should be a strong motiue, to make vs to rise out of it by vnfained repentance; according to that of the Apostle, Despisest thou the riches of his goodnesse, and forbearance, and long-suffering, not knowing that the goodnesse of God leadeth thee to repen∣tance? Secondly, let vs consider, that as the Lord is infinite in mercy and compassion, so hee is no lesse infinite in iustice and truth; that as he is mer∣cifull and gracious, long-suffering, and abundant in goodnesse and truth, keeping mercy for thousands, forgiuing iniquity, to ansgression, and sinne: so also hee is iust in all his wayes, and holy in all his workes, and will by no meanes cleare the guilty, visiting the iniquity of the fathers vpon the children, vnto the third and fourth generation: that as he is a mercifull Sauiour, so also a iust God, and a righteous Lord, who loueth righteousnesse, and will not let sinne goe vnpuni∣shed, but will iudge euery man according to his works; and that he is a terrible Iudge, especially to those who abuse his mercy and long-suffering. And therefore let vs not disioyne these things which cannot be seuered, nor imagine such a mercy in God, as will not stand with his Iustice, which were to mayme the Diuine nature, and to pull (as it were) one of his hands from him; which outragious violence offered vnto his ho∣ly Maiesty, hee will neuer suffer to goe vnpunished. Let vs, with Da∣uid, so acknowledge that hee is good, as that wee doe not deny that hee is also vpright, and in our songs so sing of his mercy, as that wee doe not disioyne his Iudgement from it. Let vs remember, that in God and in all his workes, mercy and truth doe meete together, righteous∣nesse and peace doe kisse each other. Let vs not say, His mercy is great, he will

be pacified for the multitude of my sinnes: for mercy and wrath come from him, and his indignation resteth vpon sinners. Neither let vs, presuming on Gods mercy and patience, make any tarrying to turne vnto the Lord, nor put it off from day to day; for suddenly shall the wrath of the Lord come foorth, and in thy security thou shalt be destroyed, and perish in the day of vengeance. Thus the Apostle telleth vs, that if we despise the riches of Gods goodnesse and forbea∣rance, which should leade vs to repentance, we shall after our hardnesse and im∣penitent heart, treasure vp vnto our selues wrath, against the day of wrath, and reuelation of the righteous iudgement of God, who will render vnto euery man according to his deeds. And the Lord threatneth, that if any man hearing the words of his curse against sinners, doe blesse himselfe in his heart, saying, I shall haue peace, though I walke in the imagination of my heart, to adde drunkennesse to thirst; that he will not spare him, but that his anger and iealousie shall smoake against that man, and all the curses that are written in the booke of the Law, shall lie vpon him, and the Lord shall blot out his name from vnder heauen. Let vs remember what the Apostle teacheth vs, namely, that no outragious sin∣ners, continuing in their wickednesse without repentance, shall inherit the Kingdome of Christ and of God, and therefore exhorteth, that wee suffer no man to deceiue vs with vaine words; seeing, because of these things commeth the wrath of God vpon the children of disobedience. Finally, let vs consider, that though Gods mercies be in themselues infinite, and aboue all his workes, and all his gracious promises which are in Christ, yea, and Amen; yet they are limited by his infallible truth, and appropriated vnto repentant sin∣ners, and therefore cannot extend to the presumptuous, who take occa∣sion from his mercies to continue impenitently in their sinnes, but he will glorifie his iustice in punishing them, as hee glorifieth his mercy, in par∣doning the sinnes of all those who turne vnto him by vnfained repentance. And therefore let vs acknowledge with the Psalmist, that the Lord is good and gracious, yet not to all, but onely to Israel, euen to such as are of a cleane heart; and that as the eyes of the Lord are vpon the righteous, and his eares open to heare their cry: so the face of the Lord is against them that do euill, to cut off the remembrance of them from of the earth. Let vs not presume vpon Gods mercy whilst we continue impenitently in our sins, but let vs stand in awe of Gods Iustice and Iudgements, and sin not, and offer first the sacrifice of righteous∣nesse, and then put our trust in the Lord. Those likewise, who presuming vp∣on the all-sufficiencie of Christs death, merits, and satisfaction, doe take occasion thereby to continue in their sinnes without repentance, and to neglect the duties of a godly life, may easily remooue this dangerous im∣pediment out of their way, if they will but seriously consider, that this is a most fearefull abuse of his inestimable loue, who hath done so much for vs, when as we vse his helpe to vphold vs in our sinnes, and his death and merits, as a pillow whereon we may sleepe more securely in our wicked∣nesse. Whereas he came not to ratifie and confirme, but to dissolue and a∣bolish the workes of the deuill: And gaue himselfe for vs, not onely to free vs from all sinne, in respect of the guilt and punishment, but also to purge vs from all iniquity, and that being his peculiar people, we should bee zealous of good workes. He hath redeemed vs out of the hands of all our spirituall ene∣mies, that wee may serue him in holinesse and righteousnesse before him all the

dayes of our liues. He hath bought vs with a price, that we should glorifie God in our bodies and in our spirits, because they are his. He hath giuen himselfe for vs, not onely that hee might iustifie vs in the remission of our sinnes, but also sanctifie and clense vs with the washing of the water by the Word; that he might present vs vnto himselfe, as a glorious Spouse and Church, not hauing spot or wrinkle, or any such thing, but that we should be holy and without blame. Finally, he hath redeemed vs, not onely from the guilt of sinne, but also from our vaine conuersation, by shedding his most precious Blood, as the Apostle Peter speaketh. And therefore if wee doe not finde and feele the vertue of Christs death and merits, as effectuall for our sanctification as for our iustification, and to free vs from the corruption of sinne, as well as from the guilt and punishment, wee haue little cause to presume of their efficacy for our saluation, seeing these are alwayes inseparably linked and conioyned. Lastly, let vs consider, that as our Sauiour Christ came to saue sinners, so withall to call them to repentance. And that the Redeemer came only to Sion, and to them who turne from transgression in Iacob: and there∣fore let vs not foolishly presume, that we shall be his redeemed, if wee continue in our sinnes without repentance. Let vs not post off God to another time, when he offereth vnto vs mercy and forgiuenesse: But let vs seeke the Lord, while hee may bee found, and call vpon him while hee is neere. Let the wicked forsake his wayes, and the vnrighteous man his thoughts, and let him returne vnto the Lord, and then hee will haue mercy vpon him, and abundantly pardon, as hee hath promised. Let vs not presume on Gods mercy, whilest we continue in our sinnes; yea, rather after that wee haue vnfainedly repented of our sinnes, let vs feare alwayes, considering our owne frailty and infirmity, which maketh vs apt to relapse into them, and so to prouoke Gods wrath against vs. Let vs worke out our saluation with feare and trembling, and whilest we presume of standing, take heed of falling. And if we call God, Father, who without respect of persons iudgeth according to euery mans workes, let vs passe the time of our soiourning heere in feare, as the Apostle Peter exhorteth vs.

§. Sect. 4 Of presumpti∣on in neglect∣ing the meanes of holinesse.

And thus wee see how carnall presumption generally hindereth vs, from entring into, or proceeding in a godly life, and how we may remoue this impediment. More especially, we are hindred thereby, when as wee presume, that we may performe all duties required vnto it, notwithstan∣ding, that wee neglect all meanes of sanctification and holinesse, which God hath ordained for the working his graces in vs (as hearing the Word, receiuing the Sacrament, Prayer, and the rest) by the ex∣traordinary operation of his holy Spirit in vs. For the remoouing of which impediment, wee are to know, that howsoeuer God sometimes, to shew the infinitenesse of his mercy, goodnesse, and power, which are free, and not tyed vnto any meanes, doeth, when wee least thinke of it, and when wee haue not so much as a desire and indeuour to serue and please him, regenerate and conuert vs; according to that of the Apo∣stle, I was found of them that sought me not; I was made manifest vnto them that asked not after me (As we see in the example of those, who comming to heare the Word onely for forme and fashion sake, without any de∣sire to profit by it, are notwithstanding effectually called and truely

conuerted by the mighty operation of Gods Spirit working with his owne holy ordinance. And though also when greater meanes are wan∣ting, as in the time of persecution, the Lord giueth an extraordinary blessing to such as are meane and small, causing his seruants (like Moses and Elias) to goe on constantly for many dayes in the waies of god∣linesse, in the strength of one meale; to the end it may appeare that the worke of conuersion and sanctification, is not effected by any vertue inherent in the meanes, but that it is a gift of his grace, and conuayed vnto vs by the powerfull working of his holy Spirit: yet this is not Gods common course, and ordinary manner of working his graces in vs, but ordinarily hee will haue vs to vse the meanes, and sanctify them as his owne holy ordinances, that they may bee effectuall to the ends for which we vse them; which if wee neglect, we doe in a presumptuous maner tempt the Lord; and can haue hereby no more hope, that God will worke his gra∣ces in vs, or enable vs vnto the duties of a godly life, then if we rest vpon his immediate prouidence, and in the meane time neg∣lect our meate, which hee hath ordayned to nourish vs, or our clothes, which hee hath appointed vs to vse for the keeping of vs warme.

Notes

• Psal. 90. 12.
• 2. Pet. 1. 10.
• 1. Cor. 10. 12.
• Luk. 12. 19, 20.
• Mat. 24. 45, 46.
• Psal. 130. 4.
• Exod. 34. 6, 7.
• Psal. 145. 17.
• Esa. 45. 21. Psal. 11. 7.
• 2. Cor. 5. 10.
• Psal 25. 8. Psal. ••01. 1.
• Psal 8••. 10.
• Ecclus. 5. 6, 7.
• Rom. 2. 4, 5, 6:
• Deut. 29. 19, 20.
• Eph. 5. 5, 6.
• Psal. 73. ••.
• Psal. 34. 15, 16.
• Psal. 4. 4, 5.
• 1. Ioh. 3. 8.
• Tit. 2. 14.
• Luk. 1. 74, 75.
• 1. Cor. 6. 20.
• Eph. 5. 25, 26.
• 1. Pet. 1. 18.
• Mat. 9. 13.
• Esa. 59. 20.
• Esa. 55. 6, 7.
• Pro. 28. 14.
• Phil. 2. 13. 1. Cor. 10. 12.
• 1. Pet. 1. 17.
• Rom. 10. 20.
• Act. 2. 13, 37.