Lewis Bayly,
The Practice of Piety, pp. 79-86.

The first hindrance to piety is an ignorant mistaking of the true meaning of certain places of the holy Scriptures, and some other chief grounds of Christian religion. The grounds of religion mistaken are these:

1. From the doctrine of justification by faith alone, a carnal professor gathers, 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, yet they are necessary to salvation: “For we are God’s workmanship, created in Christ Jesus unto good works, which God has predestinated that we should walk in them.” (Eph. 2:10). Whoever, therefore, in years of discretion, brings not forth good works after he is called, he cannot be saved; neither was he ever predestinated to life eternal. Therefore the Scripture says, that Christ will reward every man according to his works (Rom. 2:6; 2 Cor. 9:6; Rev. 22:12). Christ respects in the angels of the seven 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—in feeding the hungry, clothing the naked, etc. At that day righteousness shall wear the crown (Mat. 25; 2 Tim. 4:8). No righteousness, no crown—no good works, according to a man’s talent, no reward from God, unless it be vengeance (Rom. 2:8). To be rich in good works, is the surest foundation of our assurance to obtain eternal life (1 Tim. 6:19); for good works are the true fruits of a true faith, which apprehends Christ, and his obedience unto salvation. And no other faith in Christ avails, but that which works by love (Gal. 5:6); and (but in the act of justification) that faith which alone justifies, is never alone, but ever accompanied with good works: as the tree with his fruits, the sun with his light, the fire with his heat, and water with his moisture. And the faith which does not justify herself by good works before men, is but dead faith, which will never justify a man’s soul before God (James 2:26). But a justifying faith purifies the heart and sanctifies the whole man throughout (Acts 15:9; Acts 16:18; 1 Thes. 5:23).

2. From the doctrine of God’s eternal predestination and unchangeable decree (Mat. 25:24; Eph. 1:4; Eccles. 3:14), he gathers, 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 has predestinated to the means, as well as to the end. Whom, therefore, God has predestinated to be saved, which is the end (1 Pet. 1:9), he has likewise predestinated to be first called, justified, and made conformable to the image of his Son, which is the means (Rom. 8:29-30; John 15:16). And they, says Peter, who are elect unto salvation, are also elect unto the sanctification of the spirit (1 Pet. 1:2). If, therefore, upon your calling, you conform yourself to the word and example of Christ your master, and obey the good motions of the Holy Spirit, in leaving sin, and living a godly life, then assure yourself, that you are one of those who are infallibly predestinated to everlasting salvation. If otherwise, blame not God’s predestination, but your own sin and rebellion. Do you but return to God, and God will graciously receive you, as the father did the prodigal son, and by your conversion, it shall appear both to angels and men, that you did belong to his election (Luke 15:10, 24). If you will not, why should God save you?

3. When a carnal professor hears that man has not freewill unto good, he looses the reins to his own corrupt will, as though it lay not in him to bridle, or to subdue it—implicitly making God the author of sin, in allowing man to run into this necessity. But he should know that God gave Adam freewill, to stand in his integrity if he would; but man, abusing his freewill, lost both himself and it. Since the fall, man in his state of corruption has freewill to evil, but not to good; for in this state, we are not, says the apostle, sufficient to think a good thought (2 Cor. 3:5). 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 frees his will unto good; so that he does all the good things he does with a freewill: for so the apostle says, that God of his own good pleasure, works both the will and the deed in us, who, as the apostle expounds, cleanse ourselves from all filthiness of the flesh and spirit, and finish our sanctification in the fear of God (Phil. 2:12-13; 2 Cor. 7:1). And in this state, every true Christian has freewill, and as he increases in grace, so does his will in freedom: “For when the Son shall make us free, then shall we be free indeed,” (John 8:36); and where the Spirit of the Lord is, there is liberty (2 Cor. 3:17); for the Holy Spirit draws their minds, not by compulsion, but by the cords of love (Song 1:4), by illuminating their minds to know the truth; by changing their hearts to love the known truth; and by enabling every one of them (according to the measure of grace which he has received) to do the good which he loves. But you will not use the freedom of your will, so far as God has freed it; for you do many times willfully against God’s law, to the hazard of your soul, which, if the king’s law forbade under the penalty of death, or loss of your worldly estate, you would not do. Make not, therefore, your lack of freewill to good, to be so much the cause of your sin, as your lack of a loving heart to serve your heavenly Father.

4. When the natural man hears that no man, since the Fall, is able to fulfill 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 fulfill the whole law, yet every true Christian, as soon as he is regenerate, begins to keep all God’s commandments in truth, though he cannot in absolute perfection. Thus, with David, they apply their hearts to fulfill God’s commandments always unto the end (Psalm 119:112). And then the Spirit of grace, which was promised to be more abundantly poured forth under the gospel, helps them in their good endeavors, and assists them to do what he commands them to do (Joel 2:28-29; Zech. 12:10). And in so doing, God accepts their good will and endeavor (2 Cor. 8:12), Christ having fulfilled the law for us. And in this respect John says, that God’s commandments are not burdensome (1 John 5:3). And Paul says, “I am able to do all things, through the help of him who strengthens me.” (Phil. 4:13). And Zacharias and Elizabeth are said to walk in all the commandments of the Lord without reproof (Luke 1:6). Hereupon Christ commends to his disciples the care of keeping his commandments, as the truest testimony of our love unto him (John 15:10).

So far, therefore, does 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 law’s curse, which, under the Old Testament, was so terrible, is, under the New, by the death of Christ, abolished to the regenerate. The rigor which made it so impossible to our nature before, is now to the newborn 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 regenerate Christians, they require to the law, which is the rule of righteousness, true obedience in word and deed; the mortifying of their members; the crucifying of the flesh, with the affections and lusts thereof; resurrection to newness of life; walking in the Spirit; overcoming of the world by faith (Rom. 15:18; Col. 3:5; Gal. 5:24-25; Rom. 6:4-5, 12-13; Rom. 8:11; 1 John 5:4). So that, though no man can say as Christ, Which of you can rebuke me of sin? (John 8:46), yet every regenerate 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 Sabbath, a liar, a neglector of God’s public 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 God gives him over to be led by his own lusts, the surest sign of a reprobate sense (Rom. 1:24, 28). Thus the law, which, since the fall, no man by his own natural ability can fulfill, is fulfilled in truth of every regenerate Christian, through the gracious assistance of Christ’s Holy Spirit (Rom. 8:9, etc.). And this Spirit God will give to every Christian that will pray for it, and will incline his heart to keep his laws (Luke 11:13; James 1:5).

5. When the unregenerate man hears that God delights more in the inward mind than in the outward man, then he imagines that all outward reverence and profession is but either superstitious or superfluous. Hence it is that he seldom kneels 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 nobleman. 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; yes, 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 halves, because he has 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 requires both in his worship. In prayer, therefore, bow your knees, in witness of your humiliation; lift up your eyes and your hands, in testimony of your confidence; hang down your head and smite your bosom, in token of your 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 masters, and therefore no man can possibly serve both.

6. The unregenerate professor holds the hearing of the gospel preached, to be but an indifferent matter, which he may use, or not use, at his pleasure. But whoever you are, that will be assured in your heart that you are one of Christ’s elect sheep, you must have a special care and conscience (if possibly you can) to hear God’s word preached. For,

First, the preaching of the gospel is the chief ordinary means which God has appointed to convert the souls of all that he has predestinated to be saved (Acts 13:48). Therefore it is called “the power of God unto salvation to everyone that believes.” (Rom. 1:16). And where this divine ordinance is not, the people perish (Prov. 29:18); and whoever shall refuse it, “it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for these people.” (Mat. 10:22).

Secondly, the preaching of the gospel is the standard or ensign of Christ (Isa. 11:1), 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 that flocks not unto it (Isa. 2:2); neither shall any drop of the rain of his grace light on their souls (Zech. 14:17).

Thirdly, it is the ordinary means by which the Holy Spirit begets faith in our hearts (Rom 10:14), without which we cannot please God (Heb. 11:6). If the hearing of Christ’s voice be the chief mark of Christ’s elect sheep, and of the bridegroom’s friend (John 10:27; John 3:29), then must it be a fearful mark of a reprobate goat (Heb. 2; John 8:47) either to neglect or despise to hear the preaching of the gospel. Let no man think this position foolish, for “by this foolishness of preaching it pleases God to save those who believe.” (1 Cor 1:11). 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 despise his means? “He,” says Christ of the preachers of his gospel, “that despises you, despises me.” (Luke 10:16). “He who is of God hears God’s words: you therefore hear them not, because you are not of God.” (John 8:4,7). Had not the Israelites heard the message of Phinehas, they had never wept (Judges 2:1, etc.). Had not the Baptist preached, the Jews had never mourned (Luke 7:32-33). Had not they who crucified Christ heard Peter’s sermon, their hearts had never been pricked (Acts 2:37). Had not the Ninevites heard Jonah’s preaching, they had never repented (Jonah 3:5);—and if you will not hear, and repent, you shall never be saved (Prov. 28:9; Luke 13:5).

7. The opinion that the sacraments are but bare signs and seals of God’s promise and grace to us, does 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 to him, the sacraments seal no grace to us. But if we receive them, upon the resolution to be his faithful and penitent servants, then the sacraments do not only signify 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 “washing of regeneration, and renewing of the Holy Spirit,” (Titus 3:5); and the Lord’s Supper, “the communion of the body and blood of Christ.” (1 Cor. 10:16). Were this truth believed, the holy sacrament of the Lord’s Supper would be more often, and with greater reverence received.

8. The last, and not the least block at which piety stumbles in the course of religion, is by adorning vices with the names of virtues. As to call drunken carousing, drinking of healths; spilling innocent blood, valor; gluttony, hospitality; covetousness, thriftiness; whoredom, loving a mistress; simony, gratuity; pride, gracefulness; dissembling, compliment; children of Belial, good-fellows; wrath, hastiness; ribaldry, mirth: so, on the other side, to call sobriety in words and actions, hypocrisy; alms-deeds, vainglory; devotion, superstition; zeal in religion, Puritanism; humility, crouching; scruple of conscience, preciseness, etc. And while thus we call evil good, and good evil, true piety is much hindered in her progress.

And thus much of the first hindrance of piety, by mistaking the true sense of some special places of Scripture, and grounds of Christian religion.