Lewis Bayly,
The Practice of Piety, pp. 87-92.

Evil Examples of Men: A Hindrance to Piety.

The evil example of great people, the practice of whose profane lives they prefer 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 sanctify the Lord’s Sabbaths, etc., but to be swearers, adulterers, carousers, oppressors, etc., then they think that the using of these holy ordinances are not matters of so great importance. For if they were, such great and wise men would not set so little value on 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 allow themselves to be carried with the multitude downright to hell, thinking it impossible that God will allow 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 “not many wise men after the flesh, not many mighty, not many noble are called,” etc. (1 Cor. 1:26); but that for the most part the poor receive the gospel, and that few rich men shall be saved (Mat. 11:5; 19:23-24); and that howsoever many are called, yet the chosen are but few. Neither did the multitude ever save any from damnation (Mat. 22:14).

As God has advanced men in greatness above others, so does 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. At what time sinful great and mighty men, as well as the poorest slaves and bondmen, shall wish that the rocks and mountains should fall upon them, and hide them from the presence of the Judge, and from his just deserved wrath (Rev. 6:15-16), it will prove but a miserable solace to have a great company of great men partakers with you of your eternal torments. The multitude of sinners does 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 narrow path to heaven; but crowd not with the godless multitude in the broad way to hell (Exod. 23:2). Let not the example of irreligious great men hinder your repentance; for their greatness cannot at that day exempt themselves from their own most grievous punishment.

Temporary Prosperity of the Wicked: A Hindrance to Piety.

The long escaping of deserved punishment in this life. “Because sentence,” says Solomon, “is not speedily executed against an evil worker, therefore the hearts of the children of men are fully set in them to do evil, not knowing that the bountifulness of God leads them to repentance.” (Eccles. 8:11; Rom. 2:4; 2 Pet. 3:10). But when his patience is abused, and man’s sins are ripened, his justice will at once both begin, and make an end of the sinner (1 Sam. 3:12; Ezek. 39:8); and he will recompense the slowness of his delay with the grievousness of his punishment. Though they were allowed 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 while they suppose themselves to be free from judgment, they are already smitten with the heaviest of God’s judgments—a heart that cannot repent (Rom. 2:5). The stone in the kidneys or gallbladder is a grievous pain that kills many a man’s body; but there is no disease to the stone in the heart, whereof Nabal died, and which kills millions of souls (1 Sam. 25:17). 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, profaning 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. It is greatly therefore to be feared lest they will provoke the Lord to cry out against them, as Sampson against the Philistines (Judges 16:21). By neglecting the law, and walking after their own hearts, they put out, as much as in them lies, the eyes of my providence and justice; lead me therefore to these chief pillars (Judges 16:26, etc.). whereupon the realm stands, that I may pull the realm upon their heads, and be at once avenged of them for my two eyes. Let not God’s patience hinder your repentance; but because he is so patient, therefore do you the rather repent.

Presumption on God’s Mercy: A Hindrance to Piety.

Presumption on 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 (John 3:3). Hereupon the carnal professor presumes, that though he continues a while longer in his sin, God will not shorten his days. But what is this but to be an implicit atheist? Doubting that either God sees not his sins; or if he does, that he is not just: for if he believes that God is just, how can he think that God, who for sin so severely punishes others, can love him who still loves to continue in sin? True it is, Christ is merciful; but to whom? Only to those who repent and turn from iniquity in Jacob. (Isa. 59:20). But if any man blesses 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 to him, etc. (Deut. 29:19). O madmen! who dare bless themselves, when God pronounces them accursed! Look, therefore, how far you are from finding repentance in yourself; so far are you from any assurance of finding mercy in Christ. “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.” (Isa. 55:7).

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 has sent millions to perdition without any noise. As, therefore, the damsels of Israel sang in their dances, “Saul has killed his thousands and David his ten thousands,” (1 Sam. 18:7); so may I say, that despair of God’s mercy has damned thousands, but the presumption of God’s mercy has damned ten thousands, and sent them quick to hell, where now they remain in eternal torments, without all help of ease, or hope of redemption. God spared the thief but not his fellow (Luke 18:43). God spared one, that no man might despair: God spared but one, that no man should presume. Joyful assurance to a sinner that repents: no comfort to him that remains impenitent. God is infinite in mercy, but only to those who turn from their sins, to serve him in holiness, “without which no man shall see the Lord.” (Heb. 12:14). To keep you, therefore, from presuming, remember that as Christ is a Savior, so Moses is an accuser (John 5:45). Live, therefore, as though there were no gospel: die as though there were no law. Pass your life as though you were under the conduct of Moses: depart this life as if you knew none but Christ, and him crucified. Presume not, if you will not perish: repent if you will be saved.

Bad Company: A Hindrance to Piety.

Evil company, commonly termed good-fellows—but indeed, the devil’s chief instruments, to hinder a wretched sinner from repentance and piety. The first sign of God’s favor to a sinner is, to give him grace to forsake evil companions: such who willfully continue in sin, despise the means of their calling, jeering at the sincerity of profession in others, and shaming the Christian religion by their own profane lives. These sit in the seat of the scorners (Psalm 1:1). For as soon as God admits a sinner to be one of his people, he bids him come out of Babylon (Rev. 18:4). Every lewd company is a Babylon, out of which, let every child of God either keep himself; or if he be in, think that he hears his Father’s voice sounding in his ear, “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 offense (Luke 22:62). David vowing (upon recovery) a new life, said, “Away from me, all you workers of iniquity,” etc. (Psalm 6:8), as if it were impossible to become a new man, until he had shaken off all old evil companions. The truest proof of a man’s religion is the quality of his companions. Profane companions are the chief enemies of piety, and quellers of holy motions. Many a time is poor Christ (offering to be newborn in you) 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 your heart. O let not the company of earthly sinners hinder you from the society of heavenly saints and angels!

Worldly Joy & Peace: A Hindrance to Piety.

A conceited fear, lest the practice of piety should make a man (especially a young man) to become too sad and pensive. Whereas, indeed, none can better joy nor have more cause to rejoice, than pious Christians. For as soon as they are justified by faith they have peace with God (Rom. 5:2), than which there can be no greater joy. Besides, they have already the kingdom of grace descended into their hearts, 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—First, Righteousness (Rom. 14:17); for having Christ’s righteousness to justify them before God, they endeavor to live righteously before men. Secondly, Peace; for the peace of conscience inseparably follows a righteous life. Thirdly, The joy of the Holy Ghost; which joy is only felt in the peace of a good conscience: and is so great, that it passes all understanding (Phil. 4:7). No tongue can express it, no heart can conceive it, but only he who feels it. This is that fullness of joy which Christ promised his disciples in the midst of their troubles, a joy that no man could take from them (John 16:22). The feeling of this joy, David, upon his repentance, begged so earnestly at the hand of God—”Restore me to the joy of your salvation.” (Psalm 51:12). And if the angels in heaven rejoice so much at the conversion of a sinner, the joy of a sinner converted must needs be exceeding great in his own heart (Luke 15:7, 10). It is worldly sorrow that snows so heavily upon men’s heads, and fills the furrows of their hearts with the sorrows of death (2 Cor. 7:10).

The godly sorrow of the godly (when God thinks it fit to try them) causes in them repentance not to be repented of: for it does but further their salvation. And in all such tribulation, they shall be sure to have the Holy Spirit to be their comforter (John 14:16-17); who will make our consolations to abound through Christ, as the sufferings of Christ shall abound in us (2 Cor. 1:5). But while a man lives in impiety, he has no peace, says Isaiah (Isa. 57:21). His laughter is but madness, says Solomon (Eccles. 2:9); his riches are but clay, says Habakkuk (Hab. 2:6:) nay, the apostle esteems them no better than dung in comparison of the pious man’s treasure (Phil. 3:8; Luke 6:25); all his joys shall end in woe, says Christ. Let not, therefore, this false fear hinder you from the practice of piety. Better it is to go sickly with Lazarus to heaven; than full of mirth and pleasure, with the rich man to hell. Better it is to mourn for a time with men, than to be tormented forever with devils.