A Guide to Godliness
§. Sect. 4 Of humiliation and penitency in the time of our fast.
Now this spiritual and inward exercise is nothing else, but a serious humiliation of our souls before God, joined with fervent prayer and unfeigned repentance, that we may find grace with God, and have our special suites heard and granted. The first thing is humiliation or penitency, unto which is required; First, a thorough sense and feeling of our sins, whereby we have provoked God's anger against us. Secondly, unfeigned sorrow and bitter grief, chiefly in this respect, because by our sins we have displeased and dishonored our glorious God and gracious Father, unto which we must attain, by considering and aggravating our sins, in respect of the quantity and quality, their number and heinousness, by meditating on God's Judgments and Mercies, the curse and threatenings of the Law, and the gracious promises of the Gospel; on God's gloriousness in himself, and graciousness towards us; that by our sins we have pierced ad crucified our Savior Christ, and caused the Lord of life to be put to a shameful death, vexed and grieved God's good Spirit dwelling in us, slandered our profession, given offense to our neighbors, and drawn upon our selves God's heavy punishments in this life and the life to come, and especially the present Judgment which we fear as imminent, or feel as being already inflicted upon us. Thirdly, A vile and base conceit of our selves in respect of our sins, whereby we adjudge our selves as utterly unworthy of God's least mercies, and contrariwise, that we have deserved the greatest of his plagues, and not only that which we presently fear or feel, but all other punishments temporal and eternal. Lastly, in this humiliation we are to express our sorrow and grief of heart, by our lamentations and woeful complaints, bewailing our wretched condition both in respect of sin and punishment, and bemoning our misery before the Lord, as a fit subject, whereon he may exercise his abundant and rich mercies, in pardoning our sins, and removing our punishments.
§. Sect. 5 That prayer must be joined with our fasting. Ieiunium orationem roborat, oratio ieiunium sanctificat, Bernard. in Quadrages. Serm. 4.
The second thing required in the spiritual exercise, is effectual prayer; for this is that which giveth virtue and vigor to our fasting, even as fasting helpeth and strengtheneth prayer. And here first we must begin with humble confession of our sins, principally insisting upon those whereby we have most displeased and dishonored God, and drawn upon our selves his present Judgments. The which we may profitably aggravate by all their particular circumstances (as before I have shown) but chiefly because we have committed them against such a gracious God, who hath multiplied upon us so many favors and testimonies of his love, respecting our souls, bodies and estates, this life and the life to come. Unto which confession we must adjoin the adiudging and condemning of our selves to deserved punishments both temporal and everlasting, this which we fear or feel, and all others with it, if God should deal with us according to our deserts. By which confession and condemning of our selves, we shall glorify God, both by justifying his righteous Judgments, & magnifying his Mercies, either because he delivereth us out of our afflictions, or doth not inflict them in a measure proportionable to our sins. Secondly, hereby we shall increase our humiliation and sorrow for our sins, when as we thus rip them up and recount them, and (as it were) set them in order before us. And finally, we shall hereby much strengthen our faith in the assurance of the pardon of them, seeing if we confess our sins, the Lord will vouchsafe mercy; if we acknowledge them, he is faithful and righteous to forgive them. And consequently we may be assured, that our present judgments shall be averted or removed, when as sin, which is the cause of them, is done away; or if they be continued, that their nature shall be changed, seeing they shall cease to be punishments, which are inflicted to satisfy God's Justice, and shall be unto us the chastizements of a gracious Father, signs of our adoption, testimonies of his love, and much further our spiritual enriching with all saving graces, and the eternal salvation of our souls. In which assurance of faith, grounded upon God's infinite mercies and free promises, we are to proceed in making our suits known unto God, either for our freedom and deliverance from evil, by deprecation, or the obtaining of some good by petition. For after that we have made our peace with God, and obtained by unfeigned humiliation and confession, the assurance of the remission of our sins, we must in the next place become suitors at the Throne of grace, in the mediation of Jesus Christ, that the Lord will be pleased for his own mercies, and his merits, to remove the Judgments which our sins have drawn upon us. And thus the Lord having proclaimed a Fast to his people, doth prescribe unto them a form of deprecation, after that they were humbled, and had bewailed their sins: Let the Ministers (saith he) weep and say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them. The which was also practiced by Daniel and Nehemiah in their fasts, where after the confession of their own and the people's sins, they crave pardon and deliverance out of their afflictions. In which suites for freedom out of our miseries, we are to strengthen our faith in this assurance, that we shall be heard, by God's special promises which he hath made, that he will hear our prayers, and above all other times, when we call upon him in the day of trouble. Or if the sentence being pronounced, cannot be revoked, let us humbly sue unto God, that he will at least accomplish his promises, in sanctifying our afflictions unto us, that they may not be punishments for our sins, but chastisements for our amendment, means to mortify our corruptions, to wean us from the world, to strengthen and increase his graces in us, faith, hope, affiance, love, patience, humility, the fear of God, and the rest; and that they may be as strong cords to draw us nearer unto God, and as sharp spurs and goads in our sides, to prick us forward in the ways of godliness. Unto which deprecation, we are to join petition, whereby we must crave at God's hands whatsoever good thing we stand in need of; as peace of conscience, following justification, sanctification, and the gracious assistance of God's Spirit, for the mortifying of our corruptions, & our spiritual quickening unto newness of life, for the replenishing of our harts with all saving graces, and the strengthening of us to all good duties, with perseverance unto the end, and that we may be enabled to withstand all the assaults of our spiritual enemies, who labor to hinder our course in godliness, and to turn us into the broad way that leadeth to destruction. More specially, we must pray according to the present occasion of our fast; as if it be some grievous sins which we have committed, that the Lord will not only graciously forgive them, but strengthen us with his grace and holy Spirit, that we may not again fall into them; and enrich us with the contrary graces, that we may honor him thereby for the time to come, as we have dishonored him by our sins in times past. If it be for deliverance from some great danger, or out of some great affliction, that then the Lord will be pleased to give us the contrary safety and security, by taking us into his protection, and under the shadow of his wings; or that he will vouchsafe to bestow upon us the contrary blessings and and benefits, if in his wisdom he seeth that they are fit for us: As health instead of sickness, honor for disgrace, plenty for penury, peace for war, and such like. The which our petitions, as at all other times, so especially in the time of our fast, must be joined with extraordinary fervency, and such importunity as will receive no repulse, according to the weightiness of the occasion, which maketh us in this extraordinary manner to humble our selves before God. And also with a special faith, that the Lord will hear, not only all our prayers agreeable to his will, which we make in his Sons name, but also our special suits which we have now made in the time of our fast, so far forth as it will stand with his glory, and our own salvation. The which our faith must be grounded upon God's gracious promises; & strengthened, by calling to mind the examples of God's Saints from time to time, who having thus humbled themselves, and prayed in the time of their troubles, have found help and deliverance at God's hands.
§. Sect. 6 That with our fasting we must join unfeigned repentance.
The last thing thing required in our fast is, that we join with it unfeigned repentance; for this is the principal end of the outward exercise, that we may thereby both testify and also increase our repentance. And unto this, two things are required; the first is, that we forsake our sins which we have bewailed; and secondly, that we embrace the contrary virtues, and express them in the duties of a godly life. Concerning the former, it little availeth us to abstain outwardly from our food, and other comforts of this life, which are the gifts of God, and in their own nature lawful, if we live still in our sins, and will not turn from them unto God by unfeigned repentance; to rest from the honest labors of our callings, and not to rest from the works of darkness, wherein we perform service unto sin and Satan; to pine the body with outward abstinence, and to pamper the flesh by satisfying of our carnal lusts, to have empty bellies and clean teeth, and to have our souls replenished with wickedness, and defiled with sinful corruptions. In which regard the Lord condemneth and rejecteth the fast of the Jews, because they rested in the bodily exercise, and did not forsake their carnal lusts, exactions and oppressions. What doth it profit (saith one) to make thy body thin and lean with fasting, if thy mind do swell with pride? What praise wilt thou deserve, by the paleness of fasting, if thou be pale also with envy? What virtue is in this, not to drink wine, and in the mean while to be drunk with anger and hatred? But our abstinence is praise-worthy, and the chastening of the body, of some excellency, when as the mind fasteth from vices, &c. Let us (saith another) bridle our fleshly lusts, and we shall keep a true fast. For that I call a fast, when we abstain from vices. And therefore abstinence from meats is required, that we may subdue the unruly power of the flesh, and by curbing in this pampered horse, teach it to obey. And again; The honor of a fast is not abstinence from meats, but the forsaking of our sins, &c. For it is most absurd to refrain by fasting from lawful meats, and to taste the unlawful lusts of the eyes? Doest thou not eat flesh? neither let thine eyes draw in wanton lusts. Let thine ear also fast, by not receiving slanders and detractions. And let thy mouth fast from filthy and reproachful words. For what will it avail us to fast only like birds and fishes (or like the beasts of Nineue) if we bite and devour our brethren? But with most diligent care must we forsake our beloved sins, and those wherewith we have most offended our gracious God, as being the chief causes which have drawn upon us God's present Judgments. Against which we must bend our chief forces, that we may not only lay them aside, like our garments over-night, which we purpose to put on again the next day, but utterly forsake them, mortify and subdue them, that they may never again prevail against us. To which purpose we must renew our covenant with God, and strengthen our resolutions, if we have formerly found them weak and unconstant, by making a solemn vow, that we will, upon no occasion, wittingly and willingly fall into those sins again, for which we have now humbled our selves before the Lord in this present exercise.
§. Sect. 7 That we must in our fast, exercise our selves in all Christian duties.
The second part of repentance, which we must both profess and practice, is, that ceasing from evil, we do that which is good, exercising our selves in all Christian duties, both towards God, and our neighbors, both in the day of our fast, and afterwards. In respect of that present time, we must, with extraordinary care and diligence, exercise our selves in all good works, and principally in the duties of piety, and of God's service; as prayer, hearing and reading of God's Word, holy conferences, and meditation, the subject matter whereof may fitly be repentance, of which I have before spoken; all which, according to the occasion, are to be performed with more then ordinary zeal and devotion. And these duties of piety towards God, we must approve to be sincere and without hypocrisy, by our works of justice and righteousness, mercy and compassion towards our neighbors. For in the day of our fast, the Lord specially requireth, that we should execute judgment, and show mercy and compassion every man to his brother, that we should loose the bands of wickedness, undo the heavy burden, let the oppressed go free, and break every yoke. For therefore (as one saith) we restrain our minds from desiring meat, that we may exercise their whole force in coveting after virtues. And so our flesh will less feel the pain of abstinence, when it hungereth after righteousness. But especially we must, in this day, exercise our charity in the works of mercy, and in relieving the poor. To which uses we must at least spend so much as we spare from our selves and our families by our fast, or else we give just cause of suspicion, that we fast more out of miserableness then devotion, being content to fast, that all our servants may bear us company, and so by emptying their and our own bellies, to add something towards the filling of our bags. And this the Lord specially requireth in the day of our fast; namely, that we should deal our bread to the hungry, and bring the poor that are cast out, into our house, that when we see the naked, we should clothe him, and that we hide not our selves from our own flesh; that we should draw out our souls to the hungry, and satisfy the afflicted soul. Which duties if we neglect, we may be justly charged that we fast rather with the Jews, to our selves, then unto the Lord; having more regard to our profit, then to piety or charity. As therefore our Savior hath joined these three together in his doctrine, so must we (after the example of good Cornelius) conjoin them in our practice; for our fasting will be maimed and of no worth, if it be severed from either of them. Mercy (saith one) and piety are the wings of fasting, by which it mounteth aloft into heaven, and without which, it lieth and walloweth upon the earth. Fasting without mercy, is but a picture of hunger, and image of holiness. Without piety, fasting is but an occasion of covetousness; for what is spared from the body, is put into the bag. He that fasteth not to the poor's advantage, lieth unto God; and he who when he fasteth doth not bestow his dinner upon the poor, but layeth it up in store, doth plainly show, that he fasteth for covetousness, and not for Christ's sake, &c. And these are the works wherein we must exercise our selves in the day of our fast: which must not end when it endeth, but be continued in some good measure forever after. For as we must then resolve, that we will, in the whole course of our lives afterwards, be more careful and conscionable in all our ways, and more earnest and diligent in performing all good duties unto God, our neighbors, and our selves, so if we would approve our purpose to be sincere, we must endeavor accordingly to put it in practice, and use all good means which may enable us hereunto. Where, for a conclusion of this discourse of fasting, we may observe, that if it be used aright, and as God requireth, it must needs be a singular good help to the leading of a godly life, seeing nothing more humbleth us in the sight and sense of our sins and spiritual wants, nor doth make us more hunger after grace with a vehement appetite, nor doth make us more fervent and earnest in our prayers, for the obtaining spiritual strength to serve God, and to withstand the temptations of all our spiritual enemies; nor finally, that more exerciseth and increaseth our repentance, our sorrow for our sins past, and purpose of amendment for the time to come, by serving God with more zeal and diligence in all Christian duties of piety and holiness in his own worship, in the works of righteousness, and mercy towards our brethren, of temperance and sobriety in respect of our own persons.
CAP. XXXVI.
Of the arguments and reasons which may move us to lead a godly life; and first, such as respect God's nature, works, and love towards us.
§. Sect. 1 The first sort of reasons taken from God's nature and attributes.
HItherto we have entreated of the real and practical means, whereby we may be enabled to lead a godly life. And now it followeth that we propound some reasons and arguments which may effectually persuade us, both to use these means, and also to perform all the duties of holiness and righteousness, unto which by these means we are enabled; seeing it would little avail us to have all the helps of godliness, unless we have also hearts to use them. And because the reasons which might be produced to this purpose, are innumerable, seeing there is scarce any part of God's Word or works, either of Creation or Government, which doth not yield some motive unto godliness; therefore passing by the most which might be alleged, it shall suffice, as briefly as I can, to touch some of the chief and principal; all which I will reduce unto three heads, either as they respect God, our neighbors, or our selves. The arguments of the first sort, either respect God himself, his nature and attributes, both generally considered, and as he exerciseth them towards us; or that duty which we are bound to perform unto him. Concerning the former, there cannot be anymore forcible reasons alleged, for the persuading of us to serve God in duties of a godly life, then a thorough consideration of God's nature and attributes. For first, he is the only true God, Jehovah, the most absolute Being, who having his Essence in and from himself, giveth being to all things; and therefore to be served by all creatures, and especially by us, seeing in him we live, move, and have our being. He is God, infinite in all perfection, and therefore ought in all things, according to his nature, to be served with absolute and perfect obedience. He is infinite, and therefore the actions of all things finite must tend unto him, and be determined in him, as their supreme end. And being infinite, he is but one only God, and therefore requireth our whole service, there being none other to be worshipped and served but he alone. He is an holy Spirit, and therefore must be served, not only outwardly with our bodies, but also with our souls, in spirit and truth. He is in his nature most pure and simple, without mixture or composition, and therefore we must yield unto him simple and pure obedience, without any by-respect, or the mixture of human inventions with his most pure and perfect will. He is eternal, and is therefore to be served and glorified in all ages, and from the beginning to the end of times, seeing he is today, yesterday and the same forever, and always liveth to reward those that serve him, and to take vengeance of them who rebel against him. He is immutable and unchangeable in himself, and in his love, goodness, bounty, mercy, and justice toward us, and therefore ought to be served of us daily and constantly, without any levity or wavering, seeing there is no change in him towards us. He is immense and omniscient, so that wheresoever we are, we are in his presence; whatsoever we do, we are in his sight; and therefore we are always and in all places to carry our selves in all dutiful obedience, as being ever in the view of our Lord and Master, who standeth by and taketh notice of all our actions. He is all-sufficient to reward our service, and to preserve all those who depend upon him against all enemies; and therefore we must not be discouraged in his service by any worldly or spiritual wants, seeing he is abundantly able to supply them, nor by the adverse attempts of any that oppose us, seeing he alone, though, we had no other helps, is sufficient to protect us, and to bring to naught, whatsoever might or malice seeketh to hinder us in the ways of godliness. He is God blessed forever, yea, blessedness it self, in whose fruition consisteth all happiness, and therefore ought to be served with all the powers of our bodies and minds, seeing he only is able to make us blessed. He is Almighty, and able to do whatsoever pleaseth him; the which also should effectually withdraw us from all sin, seeing thereby we provoke him to wrath, who is powerful to punish us; and move us to serve him in all Christian duties, seeing having all power in heaven, and earth, he is able to reward us in our well-doing. He is true, yea, truth it self, and in this regard ought to be served, seeing he will most assuredly make good all his gracious promises, which he hath made to all that serve and please him; and contrariwise will bring to pass all his fearful threatenings against those, who neglect and disobey his commandments. His will is absolutely good, and the most perfect rule of righteousness; and therefore our wills and actions must be conformable unto it, seeing so far as they digress and differ, they are wicked, crooked and erroneous. So also the Lord is good, yea, the chief and supreme Goodness, unto which all things are to be destinated as their principal and supreme end; the which should make us devote our selves wholly unto his service, seeing thereby both we and our actions do attain unto their supreme end and chief perfection; and contrariwise become vain and to no purpose, if we and they be not thus employed. He is holy, yea, holiness it self, and therefore ought to be served in holiness and righteousness of all that approach near unto him, and would be esteemed of his family; for being himself holy, he delights in those who are like him in holiness, neither can his pure eyes endure sinful pollution, as being most contrary to his divine nature. He is gracious, bountiful and munificent; and therefore is to be served with all diligence and cheerfulness, seeing he who is so beneficent and liberal to all his creatures, will be unspeakably bountiful towards those who glorify him by their willing obedience. He is loving & gracious, yea, Grace and Love it self, and therefore being also infinitely lovely, deserveth worthily all love, and that we should bring forth the fruits of it, by doing all things that are pleasing in his sight. He is most merciful, gentle, patient and long-suffering, and therefore is to be served with all cheerfulness and comfort, seeing he is so merciful, that he pardoneth all our sins; so mild and gentle, that he passeth by all our infirmities; so patient and long-suffering, that when we are slack and slothful in our duty, he doth not presently inflict deserved punishment, but beareth with us, and expecteth our amendment. He is just, yea, Justice it self, the which also should make us spend all our time in his service; seeing without any respect of persons he is the same to all that obey him, and will not fail to recompense to the full our labor of love, nor to give unto us that rich & inestimable wages, wherewith he hath graciously bound himself by covenant, to reward our service; nor contrariwise to inflict deserved punishments upon those, who being bound to serve him, neglect their duty. And thus also those attributes which are improperly ascribed unto God, as showing rather his actions then affections, and his works towards us, rather then his nature in himself, may also yield unto us powerful reasons which may move us to serve him. As his anger and hatred against sin and sinners (which is nothing but his rewarding Justice, recompensing them as they have deserved) may move us effectually to flee all sin and wickedness; seeing his wrath is a consuming fire, and we like stubble before it, in which regard it is a fearful thing to fall into the hands of the everliving God. His joy, whereby he delighteth himself in those that fear and love him, and so also replenisheth them with all joy and happiness in the fruition of him and his love. His sorrow and displeasure, when we unkindly grieve him by our sins, who hath been so kind unto us; and if we make him sorry who is our joy, who shall glad our hearts in the day of our sorrow, and comfort us in our mourning? His repenting in doing unto us the good he hath promised, when we do evil, and in bringing upon us his Judgments threatened, when we turn from our sins, and reconcile our selves unto him by our well-doing. Finally, his jealousy which is mixed of love and anger, should make us wholly devote our selves to his service, seeing he can abide no corriuals in our love and duty, but will be loved & served with all our hearts, and with all our souls, and therefore we must not devide our selves between God, and the devil, the world and our own sinful lusts, but we must consecrate our bodies and souls unto the service of God alone in the duties of a godly life, seeing he is a jealous God, who is impatient of any copartners, and will have all or none.
§. Sect. 2 The second reason, taken from God's love towards us.
The works also of God do yield unto us most effectual reasons, to persuade us unto all duties of a godly life, but especially his manifold and inestimable benefits, which he hath vouchsafed to bestow upon us, whether we consider the Fountain from which they all spring, or the blessings and benefits themselves, which as streams do issue and flow from them. The fountain of them all, is his divine and incomprehensible love, whereby, of his free grace and mere goodness, he hath loved us from all eternity, without any respect of our deserts and worthiness. The which he hath manifested, when as we were dead in our sins, and the children of wrath as well as others, when we were weak and of no strength, having not so much as any power to desire his favor and mercy, to free and deliver us out of our woeful misery. When as we were like poor impotent infants, new borne, whose Nauell was not cut, and who wallowed in the filthy and bloody gore of our natural corruptions, no eye pitying us, nor having any friend, that was able to help us, or to wash us clean from our corruption. For even then when we were helpless and hopeless, this love moved him to take compassion on us, and to say unto us whilst we were in our blood, You shall live. And when we were so deep stained, yea, even in-grained in the filthy die of our sins, that all the waters in the world could not make us clean, he in this incomprehensible love, gave his Son to the death, that we might be washed in the Lauer of his precious blood, and so purged from our crimson and scarlet sins, both in respect of the guilt, punishment and corruption of them, that thereby we are restored unto a snowie whiteness, and being washed with the blood of his innocent Son, are recovered and cleansed from our incurable Leprosy. O how ought this unspeakable love to affect and warm our frozen hearts with unfeigned love towards him again! How should our souls cleave unto him, and be inflamed with most fervent affection towards him, who being infinite in all goodness and perfection, and needed neither us, nor anything from us, yet vouchsafed to set his Love upon us, who were so vnlouely and unworthy, yea, so sinful and wicked, that we justly deserved his wrath and fearful vengeance? How can we choose, if we thoroughly consider this, but have our hearts thoroughly inflamed with most fervent affection towards him, who is the chief Goodness, most amiable in himself, and most gracious unto us? How can we sufficiently express our love, by doing or suffering anything for his sake? How fearful should this make us to offend him, and how careful in all things to please him? How zealous should we be of his glory, and how diligent and cheerful in doing him faithful service, by performing all duties of a godly life? How should this wean our hearts and affections from the love of the world and earthly vanities, and make them to become as bitter as gall and wormwood to our spiritual taste, seem they never so sweet and pleasant to our carnal appetite, when as they are offered as the devils baits to withdraw our hearts from God, and to make us more slothful in his service?
§. Sect. 3 The third reason, taken from God's decree of our election.
The fruits also and effects of God's Love towards us, do serve as strong arguments to move us unto a godly life. As first, his decree of election, whereby from all eternity he hath chosen us in Christ, out of the corrupt mass of mankind, unto eternal life and happiness, and unto all the means which may bring us unto it. What greater mercy can be imagined, then that God of his free grace should choose us in Christ, who were utterly lost in Adam, dead in our sins, and the children of wrath as well as others, not unto some mean estate or low degree of happiness, but to the highest & greatest privileges, as to be his own peculiar people, and servants of his own family, yea, to be his adopted children & coheirs with Christ, not of some earthly patrimony, or worldly kingdom, which though it were never so great and glorious, yet is it mutable and momentary, but of an heavenly inheritance, which is incorruptible, undefiled, and fadeth not away, as the Apostle speaketh? The which benefit will be much amplified, if we consider his infinite Majesty and Glory, who hath thus chosen us; and our own vileness and unworthiness, whom he hath advanced to these rich and wonderful privileges, seeing we were dust and ashes, corrupt and sinful, strangers, yea enemies unto God: which if it be well weighed, may justly make us cry out with the Psalmist; O Lord, what is man, that thou art mindful of him, and the Son of man, that thou visitest him? Especially, if we consider unto what dignity we who were so low are exalted; For if it had been a matchless mercy, for us that were so base, to have been made the meanest of God's family, even doorekeepers in the House of our God, what incomparable kindness and love is this, to be made his own Sons, and Heirs of his Kingdom? The which mercy is not indefinitely communicated unto all, though all have deserved it as well as we, but to the least part of mankind; and yet such is his goodness towards us, that passing by many great Kings and Monarchs, many rich, noble and wise in the world, he hath vouchsafed to make us of this small number. Not because we deserved such extraordinary favor more then others that want it, but of his mere grace and free good will. O how should our hearts be inflamed with the Love of God, in the sight and sense of such an inestimable benefit? How should it fill our hearts with thankfulness, and our mouths with his praises? How zealous and diligent should it make us in his service? And to think all time lost, which is not spent in doing something which may tend to his glory, who of his mere Love hath done so much for us? Out of the same lump, of which have been made so many vessels to dishonor, he hath chosen us, that he might make us vessels of grace and honor; O how should we delight to be serviceable to so gracious a Lord, and to shine in the light of godliness to his glory, who hath thus advanced us? He hath chosen us, which were children of wrath, as well as others, out of that huge multitude and cursed crew, to be his own children by adoption and grace; how then should this inflame our desires, to glorify so gracious a Father, and to carry our selves in all things as beseemeth his children? But if the mere Love of God will not work this in us, let us consider further, that the Lord hath propounded this end to the decree of our election, that we should glorify him by our Holiness and vnblameablenesse, according to that of the Apostle; He hath chosen us in him before the foundation of the world, that we should be holy, and without blame before him in love; and therefore unless we think that God, infinite in wisdom and power, can fail of his end, we can have no hope that we are elected to happiness, unless we attain unto some measure of Holiness. He hath predestinated us, that we should be conformed to the image of his Son, as in glory and blessedness in the world to come, so in this life, both in his sanctity and sufferings: and therefore as we must not think that we can by the broad way of carnal pleasures, attain to Christ's heavenly happiness, and to be crowned with him before we have suffered with him; so much less let us imagine that we shall ever come into his joys, if we do not follow him in that path of righteousness, which he hath beaten before us, seeing the Apostle hath plainly told us, that without Holiness we shall never see God. So that the consideration of our election ought to be a strong motive to persuade us unto a godly life, both that we may glorify God by our holy conversation, who hath been so gracious and good unto us, and that we may be assured, that he will glorify us, by attaining unto that end of Holiness, for which we were elected. Whereof it is that the Apostle having largely entreated of the doctrine of God's predestination, doth out of this doctrine enforce this use, that we should offer up our selves a lively and holy Sacrifice, acceptable unto him, by our reasonable serving of him. And the Apostle Peter persuading us to make our election sure, could prescribe no other course for the obtaining of this assurance, then by joining one virtue and grace with another, and bringing forth the fruits of them all, by doing these things, that is, serving and glorifying God who hath chosen us, in the duties of a godly life.
§. Sect. 4 The fourth reason taken from the benefit of our creation.
The second fruit and effect of God's Love, and cause or means of our salvation and happiness, is our creation by his Almighty Word; and preservation, being thus made by his powerful providence. Concerning the former, whereas God might have left us without a being, which is to be esteemed amongst the greatest evils, he created us of nothing, or which is all one, of the dust of the earth, which came of nothing, by sole virtue of his powerful Word; and whereas he might have made us the vilest and basest of the creatures which creep upon the earth, yea worse then they, even wicked devils, ordained to condemnation, he created us according to his own image, in wisdom, holiness and righteousness, endued us with an immortal and reasonable soul, and made us Lord's over all the rest of the creatures upon the earth, and only inferior to himself, that we might be ruled and governed by him; and by our service glorify him who hath created us, and given us our being. The which, if it be rightly considered, is an unspeakable benefit, as being the ground of all that follow it. Neither could we ever attain unto well-being, unless we had first a being; nor unto our final end, eternal salvation, unless we had found an entrance and passage unto it by our creation. In lieu of which great benefit, God requireth nothing at our hands, but that by our service we glorify him, for which end he gave us our being. Not that his glory needs our service, seeing it is in it self absolute & infinite, but out of the same love which moved him first to make us, that he might honor us in this life, by using us as instruments to manifest his glory, and might hereby take occasion to glorify us in the world to come, by crowning our service, of his mere grace, with heavenly joy & happiness. The which also is a most effectual reason to persuade us, that we devote and consecrate our selves unto God's service in all duties of a godly life, seeing he is our Lord and Maker, who hath created us unto good works, that we should walk in them, to the glory of him that hath given us our being, and that to this end, that we should forever be partakers with him in glory. For what can be more just, then to give everyone his own? that he who soweth his own seed in his own ground, should reap the fruit of his labors? that he who buildeth a house, should have the benefit of dwelling in it? that he who planteth a Vineyard, should eat of the grapes, and drink of the wine? and that he who lendeth anything unto another, should have his own repaide unto him? And how much more just then, and equal is it, that the Lord, who hath not fashioned and framed us of pre-existent matter, but of nothing hath created our souls and bodies, should have them wholly devoted and consecrated to his service, which was the end for which he made us and gave us our being? unto which end if we attain not, it is a sign that we never think of the end for which we came into the world; or imagine that we were sent by God hither, that we should serve our own lusts, and in fulfilling them, the devil himself, and not that we should serve him, who hath right unto us by this great benefit of our creation. Yea if we do not spend our time in God's service, we fail of the main end for which we came into the world, and so spend all our life and strength in vain. But though we fail of our end, which is, by serving and glorifying God, to attain unto happiness, (which also is God's end revealed in his Word yet we shall never frustrate the end of his secret counsels, which is, either to glorify his mercy in us, if we fear and serve him, or his Justice, if we neglect his service, and yield obedience to sin and Satan. For the Lord being the summum bonum, and supreme end of all things, hath (as the Wise man speaketh) made all things for himself, even the wicked forth day of evil.
§. Sect. 5 The fifth reason taken from the benefit of our preservation.
The benefit of our preservation and government, doth also justly challenge this service at our hands; because being created, we have no power to subsist of our selves, but wholly depend upon God for the continuance of us in our life and good estate; for (as the Apostle saith) In him we live, & move, and have our being; so that if he withdraw his assisting power, we perish and return unto our dust. By his all-ruling providence we are every day in the year, every hour in the day, and every minute and moment in the hour, preserved from innumerable dangers, which otherwise would seize upon us, from the assaults of our many and mighty enemies, and especially of that roaring and devouring Lyon, who is always ready to destroy us, if we were not preserved under the wings of the Almighty from his rage and malice. By it we are governed and directed in all our ways, so as we cannot stir a foot, nor move a hand, nor open our eyes or ears, nor speak a word, if we had not strength from him. By it all the creatures become serviceable unto us, and work together for our good, which otherwise would be our bane. From God we have all the benefits which we enjoy, the Sun which giveth us light and vital heat, the air which we breathe, the earth which sustaineth us, the meat which feedeth us, the apparel which covereth our nakedness, and keepeth us warm; our health and wealth, our peace, plenty and prosperity, and all other blessings, fit both for necessity, and for our comfort and delight. And not only the things themselves, but all their virtue and vigor, whereby they become profitable to those ends for which we use them, do come from him, and do as means and instruments serve his Providence for the deriving of all good unto us; himself still remaining the chief and principal cause which worketh by them, or can derive unto us all things needful without them, if they be wanting. For it is he who feedeth us by our meat, by our clothes keepeth us warm, by our friends doth comfort and relieve us, for which uses they would be ineffectual, yea produce the clean contrary effects, if they had not from his blessing their power and efficacy. Now to what end, O man, dost thou receive daily at the hands of God such innumerable blessings, but that thou shouldest acknowledge him the Author of them, and praise him for all the good which he doth unto thee? Why doth he preserve thy life, but that thou shouldest live to his glory? Why doth he make all his creatures in heaven and earth serviceable unto thee; but that thou shouldest hereby be moved with more cheerfulness to serve him, who hath created both them and thee? Why doth he preserve thee from dangers, and protect thee from enemies, and deliver thee out of troubles and afflictions, but that thou shouldest glorify and serve him without fear, in holiness and righteousness all the days of thy life? Why doth he give the light of the Sun, but that thou shouldest shun the works of darkness, and serve him in the duties of thy calling? Why doth he let thee breathe the air, but that thou shouldst spend this breath in speaking & singing to his praise? Finally, why doth he feed and clothe thee, and give unto thee those manifold blessings which thou inioyest, but that by this rich wages, he may encourage thee to do him faithful and cheerful service? which if thou neglectest, and mis-spendest all the rich gifts which thou hast received, to the dishonor of him that giveth them, in the service of sin and Satan, and in satisfying of thine own carnal and sensual lusts, what dost thou hereby, but bewray thine horrible ingratitude towards such a gracious and bountiful Lord and Master? What dost thou but alienate his love from thee, and provoking his wrath against thee, move him in his just displeasure to withdraw his gifts from thee which thou abusest, or let thee enjoy them in his anger to thy greater hurt, leaving them with thee as testimonies to convince thee of thy shameful ingratitude, and as talents lent unto thee, which when thou hast mis-spent to the dishonor of thy Lord, or not employed them in his service, will but prepare for thee a fearful account at the terrible Day of God's last Judgment.
CAP. XXXVII.
Two other reasons moving us unto a godly life. The first, taken from Christ, given unto us by his Father; the other, from the Covenant of grace made in him.
§. Sect. 1 Of the inestimable gift of Jesus Christ, which should move us to love and serve God.
THe fourth main benefit which God hath given unto us, is his only begotten and dearly beloved Son Jesus Christ, to be our Head and Savior, in whom we were elected, & by whom we were to be saved & redeemed. For being fallen in Adam, who was the head and root of all mankind, and not only partakers of the guilt and punishment of his sin, but also of the corruption of nature derived from him, whereby we were disabled to all good, and made prone unto all evil, it would not stand with God's Justice to elect or save us, till it were fully satisfied, and we freed from this sinful condition. Which being a work impossible to men and Angels, in respect of that infinite price which was to be paid, God, of his free grace and love ordained and appointed in his eternal Counsel, his Son to be our Savior and Redeemer; and to this end, to take our nature upon him, that he might be unto his elect the second Adam, and the Head of his Church, in whom he chose them to life and salvation, which the first Adam lost both for himself and all his posterity. For howsoever the free love, and mere grace and good will of God, be the supreme and highest cause of our election and salvation, and Christ, in respect of it, but a means or subordinate cause of working that for us, which God's love had first decreed (neither was Christ the cause that moved God to love us with this first love and free grace, but this love, the cause which moved God to give his Son unto us to be our Savior and Redeemer) yet may it be truly said, that we could no otherwise be elected then in Christ, as our Head and the root of all our righteousness, that justice and mercy meeting together, God might be glorified in them both; although we be not elected for him, but of God's absolute will and free grace, which moved him to give us his Son and all other good which we receive by him. And this the Apostle plainly affirmeth, that God hath chosen us in him before the foundation of the world, and that he hath predestinated us to the adoption of children by Jesus Christ, unto himself, according to the good pleasure of his will; to the praise of the glory of his grace, wherein he hath made us accepted in his Beloved, who were worthily rejected in Adam, both for the guilt of his sin, and the corruption of our nature which we have derived from him. Now this benefit of Christ given us of God, to be the foundation of our election and salvation, may be unto us a most forcible argument to make us love God above all things, who hath so loved us, that he hath not spared to give his only begotten and dearly beloved Son unto us, and for us, even unto the death, that we by him might attain unto eternal life and happiness, and also to express this love, by laboring and endeavoring to serve and please him in all the duties of a godly life. For what should withdraw our hearts from God, which he hath tied unto him by such a bond of love, that was much stronger then death it self? why should any hire entice us to neglect his service, and to serve Satan, the world, and our own lusts, by committing any known sin, unless it be of equal value to that gift that God hath given to us and for us, that he might redeem us from all iniquity, and appropriate us unto himself for his own service? But ten thousand worlds cannot match this gift, and why then should we lose the benefit of it, by neglecting the service of God, and hiring our selves to work wickedness, for the base hire of worldly vanities?
§. Sect. 2 That the work of redemption should move us to serve our Redeemer in all duties of a godly life.
Again, as Christ our Savior given unto us by God his Father; so also the great work of Redemption wrought by him, may serve as a most powerful argument to move us unto the diligent performance of all the duties which belong to a godly life: For though the work of our Creation and preservation are inestimable benefits, yet, this much exceedeth them, being far above all human conceit, and so unspeakable, that it can never be sufficiently expressed and magnified by the tongue of men and Angels. Yet let us take, as we are able, some slender view of it; and with ravishing wonder, admire and adore the rest which we are not able to comprehend. And consider first, what we were who were thus redeemed, to wit, mortal men, dust and ashes, weak, and of no strength, strangers, sinners, yea, enemies unto God and our own salvation. Secondly, from what we were redeemed, namely, out of the greatest and most desperate misery which could possibly be incident unto any creature. For Christ hath delivered us from the wrath of God, the curse of the Law, and all the fearful plagues therein threatened, temporal and eternal, from the miserable bondage and captivity of sin and Satan, from death, hell, and everlasting condemnation both of body and soul; and that when we were so desperately and vnrecouerably plunged into these fearful miseries, that we were utterly unable to help our selves, yea, when all the power of men and Angels was altogether insufficient to do us any good. Thirdly, consider who redeemed such poor sinful wretches out of this woeful plight, even the glorious Son of God, equal to his Father in power and Majesty; he vouchsafed to pity us in our misery, and to take upon him our deliverance. Fourthly, consider the means which he used to effect this great work of our Redemption, namely, by humbling himself, in taking upon him our nature, and uniting it in a substantial and inseparable union unto his Divine nature, that so he might in our stead, do and suffer whatsoever was necessary for our salvation. Fifthly, consider the manner of effecting this great work, or the means which he used, that he might redeem us; namely, by offering himself unto God his Father, as a sacrifice for our sins, and an all-sufficient price for our Redemption, and to suffer in his body and soul, all those punishments which were due unto us for our sins. As all the miseries of his life, poverty and mean birth, flight from his enemies, the temptations of the devil, hunger, weariness, the persecutions, scorns, reproaches, and slanders of the world and wicked men. And those especially, which he endured a little before his death; for he was betrayed by his own Apostle, and forsaken by the rest, apprehended by his enemies, and by them most injuriously and barbarously abused, and hailed from one Judgment seat to another, falsely accused, wrongfully condemned, blindfolded, buffeted, railed at, spit upon, scorned and mocked, whipped, crowned with thorns, and crucified; and so suffered for us that cruel, ignominious, and accursed death of the Cross, and his Fathers wrath due to our sins, which made him to sweat drops of Blood, and under the weight of this intolerable burden, to complain, as a man forlorn and forsaken of God. All which, he willingly, meekly, and patiently suffered for us, that he might redeem us out of the hands of all our enemies, and purchase us unto himself as his own peculiar people. So that we are now his by a treble right: for he hath made us, and therefore we are his, even his home-borne servants, who owe unto him our birth and being; he preserveth us, and giveth unto us all the good things which we enjoy, and so we are his hired servants, who owe unto him all love and duty, for the rich wages of his bounteous benefits; and finally, he hath redeemed us out of the hands of our mortal enemies, by giving for us, not silver or gold, or any corruptible thing, but himself and his own precious Blood, as a price to satisfy his Fathers justice for our sins; and therefore we are no more our own, but his by the Law of Redemption. What then remaineth, but that we yield unto our Savior his own right which he hath so dearly bought? and seeing he hath given a price for us, which is of ten thousand, yea, infinite times more value then his purchase; O let us not defraud him of his bargain, but devote our bodies and souls wholly to him, that we may glorify him by our service, and be sorry that we have no more to give unto him. We owed our selves unto him before, by right of creation, but by our sins robbed him of his due, by selling our selves over to Satan, as his slaves, for the base hire of worldly vanities; and now he hath again made us his own, by giving himself as the price of our Redemption: and therefore let us not again deprive him of his right, and defraud him of his service, which if we ungratefully do, there remaineth no further sacrifice for sin. He hath given himself for us; and shall we think it too much to give our selves to him? He came, not to be served, but to serve, and to give his life a ransom for many; and shall the servant detract his service, when his Lord and Master, his King and Sovereign hath abased himself to do service for him? He hath made no spare of his Blood for our sakes, and shall we think our selves prodigal in our duty, if we take a little pains, and spend some sweat in his service? Yea, rather let us think no time well spent, which is not thus employed; and all our labor lost, which by holy duty expresseth not some love towards him, to whom we owe so much, and are able to pay so little. Excellent is the meditation of a devout Father to this purpose; If (saith he) I owe myself wholly unto him, for my Creation; what shall I now add for my restauration and Redemption? especially being restored after this manner? Neither was I so easily restored as created. For to create me and all things else, God did but say the word, and it was done; but he that by once speaking made me, said many things, wrought wonders, suffered things not only grievous, but disgraceful and unworthy of him, that he might redeem me. What therefore shall I return unto the Lord, for all the good things which he hath done unto me? In his first work he gave me unto myself; in the second, he gave himself to me; and by giving himself, restored me unto myself. Being then both given and restored, I owe myself unto him for myself, & so am twice due. But what then shall I give unto God for giving himself? for though I could give myself a thousand times for recompense, what am I in comparison of him? Besides which argument of thankfulness, which might move us to perform all duties of God's service, there is another of necessity, which like a strong chain tieth us unto them: Seeing our Savior Christ hath propounded this as the main end of our Redemption, yea, hath also ratified it by his solemn Oth, that all those who are by him redeemed out of the hands of their spiritual enemies, shall serve him in holiness and righteousness, before him, all the days of their lives. He therefore died, that he might be Lord of all, not in bare title & profession only (for that will nothing profit us at the day of Judgment, as himself telleth us) but in deed & truth, by performing unto him faithful and diligent service. He hath bought us, that we should no more be our own, (and much less the devils or the worlds) but his, & glorify him both in our souls & bodies, seeing they are his, as the Apostle telleth us. And therefore unless we think that Christ may fail of his end which he hath propounded, & so die in vain, yea, if he may not fail of his truth, & falsify his Oath, let us not imagine that we are his redeemed, or have any part in that great work of salvation wrought by him, unless we labor and endeavor to serve him in the duties of holiness and righteousness, and that not by fits and flashes only, but, from the time of our conversion, all the remainder of our lives.
§. Sect. 3 That by the Covenant of Grace we are strongly bound unto all Christian duties of a godly life.
The fifth benefit, is the Covenant of Grace, which God hath made with us in Jesus Christ; for being redeemed by his full satisfaction, death, & obedience, the Lord hath made a new Covenant with us, not like that under the Law, the condition whereof, was perfect obedience, the which being impossible unto us, by reason of our imperfections and corruptions, the promise was made void and unprofitable; seeing this new Covenant is not grounded upon our works and worthiness, but upon the free mercies of God, and the all-sufficient merits of Jesus Christ. In which, the Lord promiseth for his part, that he will be our gracious God and loving Father, that he will pardon and forgive us all our sins, and give unto us all good things spiritual and temporal in this life, and glory and happiness in the life to come. And we for our part promise unto God again, that he shall be our God, and we his people, and that we will receive and embrace all his blessings promised, by a true and lively faith, and especially, Jesus Christ and all his benefits, and wholly rest upon him, for our justification and salvation, that he may be all in all, and have the whole glory of his own gracious and free gifts. And because a dead and fruitless faith cannot do this, therefore by a necessary consequence we promise, that we will approve our faith to be lively and effectual for these uses, by bringing forth the fruits thereof in unfeigned and hearty repentance and amendment of life. Now whereas we covenant that he shall be our God, and we will be his people, we do not promise that we will make a bare profession of these things in word only, but that in deed and truth we will have him to be our God, in our hearts by desiring and endeavoring to cleave unto him alone, loving, fearing, hoping, and trusting in him and no other, and that in our lives and actions we will labor to glorify him, by living as it becometh his people, and bringing forth the fruits of holiness and righteousness, in the whole course of our conversation. The which Covenant strongly bindeth us to these duties; seeing as it is on God's part most unchangeable, being effectually ratified and confirmed by the blood of Christ, by God's own hand-writing in his Word and Gospel, whereunto he hath annexed his seals and Sacraments; yea, by his solemn Oth, wherein it is impossible that God should lie; for having no greater to swear by, he hath sworn by himself, that he will not fail of any of his promises made in Christ: so is it confirmed on our part by our solemn Vow in Baptism, where (as it were) by a sacramental oath we have bound our selves to renounce the service of sin and Satan, the world and the flesh, and that we will serve God and no other, in the duties of holiness and righteousness all the days of our lives. To which end we make a solemn profession of our faith, and take upon us God's Livery and Cognizance, promising, that we will fight under his Colours and Standard, against all the enemies of our salvation. And therefore seeing we have made this vow and promise unto God, and have, upon many occasions, renewed our covenant, that we will in all things serve & please him; we must, in the whole course of our lives, carefully endeavor to perform what we have promised, unless we would be esteemed couenantbreakers, falsifiers of our word and promise, not to men, but to God himself, yea perfidious traitors to him and our own souls. The which will be much more intolerable and inexcusable, seeing in this Covenant of Grace, God doth not stand upon strict terms with us, exacting legal and perfect performance, but only Evangelical sincerity and truth, and that we desire and endeavor to keep our promise as much as we are able. And seeing also, because our strength is but small, the Lord hath graciously promised the assistance of his holy Spirit, to strengthen us in our good endeavors, and enable us to perform what he requireth, and we have undertaken, in some such manner as may be acceptable in his sight. Now what stronger motive can there be unto the duties of a godly life, consisting in a lively faith and unfeigned repentance, then to consider that we are tied hereunto by this covenant, which is the main ground of all our good, the remission of our sins, grace and glory, which if we make void, by our impenitency and infidelity, we can have no part in God's mercies and gracious promises, nor in Jesus Christ and all his benefits? Especially considering, that if we but resolve and endeavor to please God in these holy duties, both we and our service shall be accepted in Jesus Christ, our imperfections being covered with his perfect obedience, and our corruptions washed away with his blood: which if we neglect to perform, and live still in our infidelity and impenitency, without any serious desire or constant endeavor to know God, or to fear and serve him, whatsoever profession and show we make to the contrary, yet most certain it is, that we are not yet in this Covenant, nor shall, as long as we continue in this state, have any part in the benefits promised; seeing the Lord, who cannot fail of his word, hath in this covenant assured us, that he will not only bestow his blessings, but will also fit and enable all his Elect, with whom only he maketh it, to perform what he require that their hands, that he will enlighten them with the knowledge of himself & his will, and write his Law in their hearts, thereby working in them these resolutions and endeavors to observe and keep it; that he will be their God, and they his people; and that he will knit them so unto him, as that they shall never depart from him; and therefore so long as we find no such things wrought in us, we can have no assurance, that as yet we have any part in this Covenant, or in any of the benefits therein promised.
CAP. XXXVIII.
Of two other reasons moving us to a godly life: the one, taken from our effectual Calling; the other, from our free Justification by faith.
§. Sect. 1 That the benefit of our effectual Calling should move us to serve God in the duties of a godly life.
THe sixth benefit, is our effectual Calling, whereby the Lord vouchsafeth, by the preaching of the Gospel, to make known unto us his good will and pleasure, concerning the eternal salvation of our souls, in and for Jesus Christ, and by the inward operation of his holy Spirit, working with the outward ministry, to beget in us a true and lively faith, whereby we apply unto our selves Christ Jesus and all his benefits. For in the ministry of the Word, God not only offereth unto us Christ to be our Savior and Redeemer, but also prepareth and fitteth us to receive him, giving unto us a true sight of our sin and misery, by which our hearts are humbled and broken, and working in them an earnest hungering and thirsting after Christ and his righteousness, that by him we may be recovered out of our wretched estate, and attain unto life and salvation by his merits and obedience. The which fervent desires he graciously satisfieth, by working faith in us, grounded upon his infinite mercies, the all-sufficient merits of Christ, and his free and indefinite promises, whereby we apply him unto us with all his benefits. So that in this benefit of our effectual Calling, three things chiefly concur: first, the saving hearing of the Word, whereby our ears and hearts are opened, and our minds enlightened with the knowledge of the great work of Redemption wrought by Christ. Secondly, the donation of God the Father, whereby he offereth and giveth Christ unto us, to be our Savior, and us unto Christ, to be saved and redeemed by him. Thirdly, incision into Christ, and union with him, he becoming our Head, and we his members, the bond whereof, on his part, is his holy Spirit, and on our part, a true and lively faith. All which afford unto us strong motives to persuade us unto all duties of a godly life. For first, what an incomparable benefit is this, that the Lord passing by innumerable others, who either never heard the sound of the Gospel, or hearing, have made no benefit by it, wanting the inward assistance of his holy Spirit, he should both grant unto us this light, and also open our eyes that we should behold it? and that he should hereby choose and call us out of the corrupt mass of mankind, which still lieth dead in sin, and make us true members of his Church, giving Christ unto us, and us unto Christ, and uniting us unto him, as lively members of his body, that we might be partakers of him and all his benefits? And how should this affect our hearts, and provoke us to make a right use of such inestimable blessings, which is the end why God hath bestowed them? For why hath he enlightened our eyes more then others, but that by the benefit of this light, we should walk in the ways of holiness and righteousness, and so glorify him in our salvation? Wherefore hath he called and culled us out of the world, but that we should walk worthy of this high calling, and renouncing the world and worldly lusts, devote our selves wholly to his service? Why hath he given Christ unto us, and us unto Christ, but that he might save us from our sins, not only in respect of their guilt and punishment, but also from their corruption, and that he reigning in us by his grace and holy Spirit, might depose sin and Satan from their regency, and suffer them no longer to rule and reign in our mortal bodies? Why hath he united us unto Christ by his Spirit, but that we should be led and ruled by it, and not by our own lusts, and that we should submit our selves as becometh members, to his government, seeing it were a thing monstrous in the body, for any inferior part, to rebel against the Head, and to withdraw it it self from its regiment and jurisdiction; and utterly unsuitable, that so holy an Head should have any members delighting in wickedness, and drawing it, as much as they are able, into the fellowship and communion of the same sins? And that this is the main end of our calling, that we should glorify God by serving him in holiness and righteousness, it is clear and evident by the Scriptures. For the Apostle telleth us, that God hath not called us unto uncleanness, but unto holiness, that the grace of God which bringeth salvation, appearing or shining unto us, in the ministry of the Gospel, teacheth us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world: which lesson if we learn not, we had been better to have sat still in darkness, seeing our knowledge will but aggravate our sin, and increase our condemnation, according to that of the Apostle, To him that knoweth to do good, and doth it not, to him it is sin; and that of our Savior, The servant that knoweth his Masters will, and doth it not, shall be beaten with many stripes. Finally, our Savior telleth us, that if we be grafted in him, we must bring forth fruit; seeing every branch that beareth not fruit, he taketh away, and casteth forth as a branch that is dead and withered, and men gather them and cast them into the fire, and they are burned. And therefore if we would have any assurance that we are effectually called, that Christ is ours, and we his, and that being united unto him, as lively members of his body, we have right unto him, and all his benefits, let us, as the Apostle exhorteth, walk worthy the vocation wherewith we are called; and as the Apostle Peter persuadeth, Let us make our Calling and Election sure, by adding one virtue unto another, and bringing forth the fruits of them all in a godly and Christian life.
§. Sect. 2 The second reason taken from our Justification, and the fruits which follow it.
Finally, the benefit of our Justification, with all the fruits that do follow it, are so many strong motives to incite us unto the duties of a godly life: for God, in our Justification, of his free grace, imputing unto us the death and obedience of Jesus Christ, hath forgiven us all our sins, and pronounced us just and righteous, in his righteousness. By which inestimable benefit, he hath bound us to serve and glorify him in all holy duties, who hath done so great things for us. For seeing there is no evil, like the evil of sin, no tyranny and bondage alike miserable, therefore when God of his free grace hath freed us from it, we must with all care flee sin, and take heed, that we do not again come into this thralldom. And seeing he hath forgiven us so great a debt, let this make us love him much, and express our love, by serving and pleasing him in the duties of holiness and righteousness. The which use the Apostle maketh of this benefit, namely, that being dead unto sin, that is, freed from the power and tyranny of it, and alive unto God, we should not let sin any longer reign in our mortal bodies, that we should obey it in the lusts thereof, but that we should yield our selves unto God, as those that are alive from the dead, and our members as instruments of righteousness unto God; and that being made free from sin, we should become the servants of righteousness. Which if we do not, we can have no assurance that we are redeemed by Christ and justified; seeing the same virtue and power of Christ's death and Resurrection, which taketh away the guilt and punishment of our sins in our Justification, is as effectual to sanctify us in the killing and crucifying of our corruptions, and our spiritual quickening to holiness and newness of life in our sanctification, and as well did there issue out of his pierced side the water of ablution, to cleanse us from the pollution of sin, as the blood of Redemption to free us from the guilt and punishment. The fruits also which follow our Justification, do effectually persuade us to serve God in all the duties of a godly life. For seeing we are reconciled unto God by the death of Christ, our care must be to walk in such a course as may preserve us in his love: for Christ hath, as the Apostle speaketh, reconciled us in the body of his flesh through death, to present us, holy, unblameable, and unreproveable in his sight. We have received the Spirit of Adoption crying in our hearts, Abba Father, that it may be also in us the Spirit of Sanctification, and enable us to please God in all things, as it beseemeth his children. And in whomsoever this Spirit is, them it regenerateth, raising them from the death of sin, to the life of righteousness. So our free access to the Throne of grace, should make us take heed of sin, which will be as a wall of separation between God and us, and to live in such holiness of life, as may still preserve our confidence in making our suits known unto God. The love of God shed abroad in our hearts by the holy Ghost, will inflame them with love towards him, and make us careful to approve it, by living according to his will. The peace of God following our Justification by faith, and passing all understanding, must make us diligent in shunning those things which might disturb it, and embracing and practicing such virtues and holy duties as will preserve it. Our spiritual joy and rejoicing in God, will make us avoid all known sins which would interrupt our joy, and turn it into sorrow, and to please the Lord in all things, that his face and favor may make us still glad. Our hope of heavenly happiness will also much encourage us in the work of our sanctification: for as many as have this hope, that they shall be like Christ in glory, purge themselves, as he also is pure, as the Apostle teacheth us. In a word, there is no benefit accompanying grace and salvation, which may not serve as an effectual reason to move us to the practice of all holy duties, both out of thankfulness towards God for such inestimable gifts, and for the better assuring our selves, that we have received them, seeing God having given them all unto us for this end, we have no reason to persuade our selves, that we have any interest in them, unless they further us to it, and stir us up in some measure to glorify God in all the duties of an holy life. And therefore if we have any love towards God, wrought in us by so many rich mercies, or any true love towards our selves, which is chiefly shown in seeking the assurance of such inestimable benefits; let us above all things labor and endeavor to serve and pleased God, by bringing forth the fruits of holiness and righteousness, in the whole course of our lives and conversations.
CAP. XXXIX.
Other motives arising from those duties which we owe unto God and our neighbors.
§. Sect. 1 The first reason, taken from that thankfulness which we owe unto God.
ANd these are the reasons and arguments, respecting God's works and benefits towards us, which may persuade us to perform all the duties of a godly life with diligence & cheerfulness. Besides which, there are diverse other motives, arising from those duties which we owe unto God, in lieu of so many great & inestimable benefits, that are also effectual to the same purpose. As first, our unfeigned thankfulness towards God, which we are bound to testify and approve, by performing service unto him in the duties of holiness and righteousness. For we are not debtors unto the flesh, that we should live according to the lusts thereof; but so infinitely indebted unto God for his innumerable mercies, that we are never able in the least part to discharge it, and are therefore bound ever to remain thankful debtors, and to testify our thankfulness by magnifying his grace and holy Name, and by striving and endeavoring, as much as we are able, to do his will, and perform all such duties as are acceptable in his sight, acknowledging when we have done the best we can, that we are still unprofitable servants, who come far short of that duty which we owe unto him. His grace shining unto us when we were in darkness and shadow of death, requireth at our hands that we should no more do the works of darkness, but that we should now walk as it becometh children of the light, proving what is acceptable unto the Lord, and by more then ordinary diligence and circumspection, redeeming our lost time, which we have misspent in the service of sin and Satan. The great work of Redemption also wrought by Christ, whereby he hath saved and delivered us out of that miserable bondage of sin and Satan, and purchased us unto himself, as his own peculiar people, should make us zealous of good works, and in thankfulness for so great a benefit, most careful to serve our Lord and Redeemer, in holiness and righteousness all the days of our lives; and seeing he hath reconciled us unto God his Father, by paying for our ransom, not silver or gold, or any corruptible, thing, but that precious price of himself, and his blood shed for our sins, that so he might present us holy, unblameable and unreprovable in his sight; let not us ungratefully frustrate his end, by defyling our selves with sin, but let us offer our bodies and souls a living sacrifice, holy and acceptable unto God, which is our reasonable service, as the Apostle exhorteth. He hath incorporated us into his own body, and so made us partakers of himself and all his benefits, the sons of God by adoption and grace, and coheirs with him in glory and happiness, and therefore let us bring forth fruits worthy so holy and happy a communion, and in all things submit our selves to be ruled and governed by so gracious and good an Head. The Holy Ghost also hath applied unto us by his virtue and efficacy Christ's merits and obedience; and though heaven, and the heavens of heavens are not sufficient to contain him, nor the infiniteness of his Glory and Majesty; yet he is content to dwell with us, yea in us, yea in us, as in his Temples: and therefore let us not profane that which he hath sanctified with his presence, and so vex and grieve this Holy Spirit, but labor to preseure our bodies and souls in purity and honor, that being fit for his habitation, he may dwell in us with pleasure and delight.
§. Sect. 2 The 2. reason taken from that desire which should be in us to glorify God.
Secondly, God's manifold and rich mercies should move us in thankfulness to glorify him, who hath been so good and gracious unto us, which is the main end why the Lord hath bestowed all his blessings and benefits upon us. For therefore he hath created us, that we should glorify him by our service; and for this end he hath redeemed us, that we should worship and serve him in holiness and righteousness, and that being no longer our own, but his, we should (as the Apostle exhorteth us) glorify him in our souls and bodies. Therefore hath he called us to be a chosen generation, a Royal Priesthood, an holy nation, a peculiar people, that we should show forth the praises of him, who hath called us out of darkness into his marvelous light. And this is the end why the Apostle prayeth so earnestly for the Thessalonians, that he would count them worthy of their calling, and fulfill in them all the good pleasure of his goodness, and the work of Faith and power; to wit, that the name of the Lord Jesus Christ might be glorified in them, and they in him. Now we thus glorify God, not by adding anything to his glory, but as we are instruments of manifesting it; or give occasion unto others of glorifying him. And thus we glorify him in our regeneration and New birth, when as his infinite wisdom, power and goodness do more wonderfully shine to his glory, in that marvelous change of our nature from death to life, from sinful uncleanness, to purity and holiness; and of our state from the deepest misery, to the highest happiness, then in our first creation. Thus also we glorify him by our fruits of new obedience, according to that of our Savior, Hereby is your heavenly Father glorified, if you bring much fruit. Seeing we make it manifest unto the world, that the God whom we serve, is himself holy, pure, and just, seeing he is so much delighted in the purity, holiness and righteousness of his servants, and cannot endure sin and wickedness in those that draw near unto him. And this argument our Savior useth to persuade us unto an holy conversation; Let your light (saith he) so shine before men, that seeing your good works, they may glorify your Father which is in heaven. And the Apostle Peter useth the same reason: Have your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorify God in the day of visitation. Finally, we glorify him by our godly lives, when as by our outward service, we approve and testify, that inwardly we love, fear, reverence, and depend upon him, as being omniscient, who taketh notice of our works, omnipotent and all-sufficient to reward our well-doing, and of infallible truth in all his promises, made unto all those that fear and serve him. Now what stronger motive can there be to persuade us unto all the duties of a godly life, then to consider, that God, infinite in Glory and Majesty, doth vouchsafe unto us this honor to make us, who are so base and contemptible, instruments of his glory, and that not because he needeth our help, but that he may take occasion hereby to glorify us, and to crown our works with glory and happiness?
§. Sect. 3 The third reason taken from the will of God, that we should thus serve him.
Finally, it may be an effectual reason to move us, to embrace holiness, and to bring forth the fruits of it in a godly life, because it is the will of God, that we should so do, according to that of the Apostle, This is the will of God, even your sanctification. For the will of God is the perfect rule of all Justice and goodness, according to which we must frame all our actions, which that we may fulfill, we must utterly renounce our selves and our own pleasure, saying with our Savior, Not my will, but thine be done: & with him esteeming it our meat & drink, to do the will of our heavenly Father. And this is that we daily ask in the Lord's Prayer, that the will of God may be done in earth as it is heaven; that is, that we may obey it with that speed and diligence, cheerfulness and delight, as the holy Angels. And therefore unless we pray in hypocrisy, we must labor and endeavor, that we may in our practice attain unto that, which we crave at God's hands in our daily prayers. Now that it is the will of God, that we should serve him in keeping his Law, and performing all the holy duties of a godly life required in it, it is clear and evident by his Word, wherein he hath revealed his will, and by innumerable precepts and exhortations, by which we are pressed and persuaded to sanctification and new obedience. So the Apostle exhorteth us as God's Ambassador, to be renewed in the spirit of our minds, and to put on the new man which after God is created in righteousness and true holiness. And again; If any man be in Christ, let him be a new creature. And be not conformed to the world, but be ye transformed by the renewing of your minds, that ye may prove what is that good, acceptable and perfect will of God. Awake to righteousness and sin not; Fly also youthful lusts; but follow Righteousness, Faith, Charity, Peace, &c. Thus the Lord exhorteth by the Prophet Isaiah: Cease to do evil, learn to do well, seek judgment, relieve the oppressed, &c. And finally, the Wiseman after a long discourse concludeth with this, as the sum of all which either he could teach, or any other, Fear God and keep his Commandment, for this is the whole duty of man. And therefore seeing the Lord, who hath absolute authority over us, and full right unto us, doth in these and innumerable other places command and exhort us to perform the duties of holiness and righteousness, and thereby to serve him in the whole course of our lives, who is our Creator, Preserver, & Redeemer, we must carefully endeavor to yield our obedience, unless we would rather show our selves stubbornly rebellious, and enemies both to his glory and our own salvation. And that we may be encouraged to serve God in all Christian duties with more diligence and cheerfulness, let us remember that if we do our best endeavor, we and our service shall be accepted, though it be full of imperfections and stained with many corruptions. For he doth not deal with us as a severe Judge according to the rigor of the Law, but like a gracious Father, he passeth by our infirmities, and accepteth the will for the work. And though nothing as it is stained and imperfect, can be pleasing unto God, whose exact Justice and pure eye can endure no blemish; yet the duties which we perform unto him, respectively do please him, and move him also to delight in us. For they please him not as they are tainted with the corruption of our will, but as by them we do his will, who hath commanded us to do them. Not as they are done by us who are defiled with sin, for how can anything clean, come out of us that are unclean? But as they are done in Christ, in whom he is well pleased, and fruits of this Vine which we bear, being engrafted in him by a true and lively faith. Not as they are imperfect and stained, but as their imperfections are covered with Christ's perfect righteousness, and their corruption washed away by his blood. Not as they are done by us, but as they are the fruits and effects of his own holy Spirit, working in, and by us. They do not please him in their own worth, but because our persons are accepted and please him, being justified by faith in Jesus Christ, reconciled unto him, and children by adoption and grace, whose poor endeavors are accepted of our gracious Father for perfect obedience; and the rather, because howsoever we fail through weakness and infirmity, yet the main end which we propound in them unto our selves is, that we may, by performing our duty, glorify our heavenly Father; and because, though our works be imperfect, yet they are done with perfect hearts, that is, in uprightness and sincerity, which maketh us do the best we can, and to bewail our imperfections, because we can do no better. Finally, they please God, not that he hath any pleasure in unrighteousness or imperfect righteousness, but because we doing them out of love and filial obedience, he also loveth us, & so is well pleased with our works of piety & righteousness, because they tend to our good, to whom in his love he wisheth so well, as being the way which will bring us unto eternal life and happiness.
§. Sect. 4 The fourth reason is, that we may adorn the Gospel of God which we profess.
The last motive respecting our duty towards God, which may persuade us to serve him by a godly life, is, that hereby we may adorn the Gospel of God, and of Jesus Christ which we profess; and cause it to be well spoken of by all that see the fruits of it in our unblameable and holy conversation. And this argument the Lord useth to persuade his people to observe his Commandments, because hereby they should not only get honor unto themselves amongst the Nations, but move them likewise to speak well of his Laws and statutes, when as they should see the fruits of them in their obedience. And thus the Apostle persuadeth Christians in diverse callings to perform their duties in them, that they might not cause the Word of God to be blasphemed; seeing it is the common custom of worldly and wicked men, to to lay the faults of Professors upon their profession, and to impute their scandalous sins, to their much going to Church and hearing of the Word, as though their profession and hearing were the cause of their wicked and unlawful courses, whereas in truth, they would (if they abused them not) be as strong cables to draw them from all impiety and unrighteous dealing. And contrariwise, he would have them to live in an holy conversation, that they might adorn the doctrine of God our Savior in all things. For men are apt to speak of the Religion and truth which we profess, either in the better or worser part, according to the fruits which we bring forth of it in our lives; thinking our Religion to be pure and good, if we approve our selves to be so, by our holy and Christian practice and conversation; but contrariwise, if (like those of whom the Apostle speaketh) we have only a form of Godliness, and in our lives deny the power there of, or profess that we know God, but in our works disclaim him, being abominable and disobedient, and unto every good work reprobate; we shall open their mouths, not only against us, but also against all Professors of God's true Religion, yea even against the Religion and Doctrine of truth it self which we profess. For if ever David himself fall into foul sins, it will not only tend to his own dishonor, but also give occasion to the enemies of the Lord to blaspheme, as though he were a patron or approuer of such crimes.
§. Sect. 5 The 1. reason, that we may avoid giving of offense.
And so much of those reasons which respect God. The second sort respect our neighbors, from whom also we may draw diverse arguments to persuade us to an holy conversation. And first, because we shall, being unblameable, avoid giving unto them any just offense, eitherby laying stumbling blocks in their way, whereby they should be hindered from the professing of the true Religion, when as they are able to take exceptions to the lives of Professors; or if they be religious, be grieved in their righteous souls, when they see our lives full of blots and blemishes; or make the weak fall by our ill example. The which we must carefully avoid, because our Savior pronounceth a fearful woe against those by whom such offenses come; and contrariwise, labor with the Apostle, to exercise our selves daily in this, that we may have always a conscience void of offense towards God and towards men. Secondly, we may be moved to the practice of all holy duties of a godly life, that we may gain those that are without, to Christ, & to embrace that true Religion which we profess. For if we have our conversation honest among the Gentiles, they seeing our good works, will glorify God in the day of their visitation. And this argument the Apostle Peter useth to persuade wives unto their duty, that they which obeyed not the Word, might without the Word be won with their Christiā conversation. The which so much prevailed with the Apostle Paul, that he utterly denied himself and his own will, and became all things to all men, that he might gain some to Christ, and was content to please all men in all things, not seeking his own profit, but the profit of many, that they might be saved. And how much more then should we with all willingness walk in such a course of holiness and righteousness, which in gaining others, will profit our selves, and not only save them by gaining them to Christ, through our good example, but assure our selves also of our salvation? Finally, we may be persuaded unto all holy and Christian duties, because they so much tend to the good and profit of our brethren, who are in the same holy communion with us. First, because by the light of our godly lives, we shall move them, together with us, to glorify our heavenly Father, who is the Author and Fountain of all good things which they see in us. Secondly, because we shall edify them by our good example, and move them to imitate those good things they shall see in us, and by our communion and fellowship with them (like kindled coals on the same heap) we shall inflame their zeal, and by an holy emulation make them strive to match us in their Christian duties; as the Apostle showeth in the example of the Corinthians, whose zeal in Christian beneficence, had (as he saith) provoked many. And thus he persuadeth Timothy to be an example unto believers, in word, in conversation, in charity, in spirit, in saith, in purity: And exhorteth us all to consider one another, to provoke unto love and to good works. To which purpose nothing can be more effectual then good examples, when as we see those duties constantly performed by our brethren with much comfort and delight, which we feared as tedious, troublesome and almost impossible, and in this regard durst not undertake them. Finally, we shall do good to our brethren even in the duties themselves, both of piety, by teaching, admonishing, exhorting, comforting, and counseling them that need our help; and also of mercy, by feeding the hungry, clothing the naked, visiting the sick, and such like works of Christian charity, whereby we minister unto their necessities.
CAP. XL.
Of such reasons moving us to the duties of a godly life as respect our selves.
§. Sect. 1 The first reason taken from that dignity unto which God hath called us.
IN respect of our selves, there are also many effectual arguments and reasons, which may move and persuade us unto all duties of a godly life. As first, that high and heavenly dignity, unto which, God of his free grace and goodness hath called us, out of a most miserable and wretched condition, which should effectually move us to walk worthy this high and excellent calling, as the Apostle exhorteth us. For we were in darkness and in the shadow of death, but the Lord hath called us into a marvelous light, revealing clearly unto us the knowledge of himself and his will, the great mystery of salvation by Jesus Christ, and the means whereby we may be made partakers of the fruits and benefits of it; in which respect it becometh us to walk as children of light, circumspectly, not as fools, but as wise, redeeming the time, because the days are evil. He hath called and separated us from the world, which lieth still dead in sin, and hath made us his own peculiar people, who are made partakers of all the privileges of his Kingdom, to the end that we should no longer fashion our selves to the world, but that we should walk worthy of God, who hath called us unto his Kingdom and glory, and serve him as it becometh his subjects, being zealous of good works; and be no more earthly-minded, but have our conversation in heaven, whereof we are Citizens, and mind those things which are above. He hath justified us, and forgiven us all our sins, that being freed from sin, we should become servants of righteousness. He hath made us a chosen generation, a royal Priesthood, an holy nation, a peculiar people; to the end we should behave our selves as becometh those who are thus dignified, and that we should show forth the praises of him, who hath called us out of darkness into this marvelous light, as the Apostle Peter teacheth us. He hath made us living stones, that we might adorn the spiritual building of his House and Church; and an holy Priesthood, to offer up spiritual sacrifices, acceptable unto God by Jesus Christ. Yea, he hath made us Temples of the holy Ghost, which it becometh to be purged from all pollution of sin, which is odious unto him, and to be decked and adorned with holiness and righteousness, wherein he is chiefly delighted, whereas naturally we were like cages of unclean birds, and the loathsome habitations of sin and Satan. And therefore we must beautify our selves with these ornaments which so much please him, and keep our selves undefiled from the filth of sin, which he hateth and abhorreth, lest leaving us unto Satan, as more fit for his dwelling, we become worse then Baals temple, which was turned into a common draught house, and receptacle of all pollution. Finally, he hath called us who were the children of wrath, and bond-slaves of sin and Satan, unto the glorious liberty of the Sons of God, and hath made us his own children by adoption and grace, and co-heirs with Christ in heavenly happiness; and therefore we must carry our selves in holiness of conversation, as it becometh children of such an holy Father. For let us assure our selves, that the Lord, who hath called us to these great and heavenly privileges, will attain unto his end, and make those fit to receive them, upon whom he bestoweth them. Neither will he, who hath commanded us not to cast holy things to dogs, nor pearls before swine, commit this error himself, by giving his choice and best gifts unto Dogs and Swine, who neglect the ways of holiness and righteousness, returning to their vomit, and to wallow themselves in the mire of sin.
§. Sect. 2 The second reason is, because hereby we are assured that we shall prosper in all our ways.
Secondly, if we set our selves to serve God in the duties of holiness and righteousness, we shall be hereby assured, that we shall prosper in our ways, and that whatsoever troubles we endure for the time, yet it shall go well with us in the latter end. For he that delighteth in the Law of the Lord, shall be like a tree planted by the rivers of waters, which bringeth forth his fruit in his season, his leaf also shall not wither, and whatsoever he doth, shall prosper. So the Lord biddeth the Prophet to say to the righteous, that it shall be well with them, for they shall eat the fruit of their doings; and to denounce a woe to the wicked, for it shall be ill with him, for the reward of his hands shall be given him. Innumerable places might be alleged to this purpose out of the Scriptures, and especially the Book of the Psalms, which set forth the happiness of those in all estates and conditions, who fear and serve the Lord, seeing he watcheth over them, upholdeth them when they are ready to fall, preserveth them from danger, protecteth them from all enemies, delivereth them out of all their troubles, provideth and giveth them all that is good, feedeth them in the days of famine, and supplieth plentifully whatsoever is wanting either to their souls or bodies. So that if we put on this breast-plate of righteousness, that is, bring forth the fruits of holiness and righteousness, with an upright heart and good conscience, it will be armor of proof, to preserve us against the encounters of all evil; And we shall be secured by it against all dangers, according to that of Solomon; He that walketh uprightly, walketh surely: so that though they fall into many troubles, yet they shall not perish in them, because the Lord delivereth them out of all; though their beginnings may be turmoiled with many crosses, yet their end is peace, as the Psalmist speaketh. And though the wicked may exceed them in worldly and momentary prosperity, yet when they are so rooted out, that their place can no more be found, the righteous, after many storms, shall safely arrive in the Haven of their hopes. According to that of Solomon, Though a sinner do evil an hundred times, and his days be prolonged; yet surely I know it shall be well with them that fear God, which fear before him. But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow, because he feareth not before God.
§. Sect. 3 The third reason, because without this endeavor all outward exercises are vain.
The third reason may be this, that without this study and endeavor to serve the Lord in the duties of a godly life, all outward exercises of Religion are vain and unprofitable, as the hearing and reading of the Word, the receiving of the Sacraments, Prayer, Fasting, profession of Religion, and the rest, seeing they cannot please God, yea, are odious unto him; nor profit us, nor we take profit by them. Thus the Lord professeth, that he abhorred their new Moons and solemn feasts, their Sacrifices and Oblations, because they neglected the works of righteousness, and lived in their sins. That he who killed an Ox, was as he that slew a man, he that sacrificed a Lamb, as if he cut off a Dogs head, &c. because their lives were not reformed, but their souls delighted in their abominations. So when the people rejected God's Law, and thought to have pleased him with Oblations, and (as it were) to have stopped his mouth with bribes, the Lord rejecteth their service as vain and unprofitable. To what purpose (saith he) cometh there to me incense from Sheba? and the sweet cane from a far Country? your offerings are not acceptable, nor your sacrifices sweet unto me. Thus the Lord rejecteth their solemn feasts, because they were not joined with the works of Justice and mercy. So Solomon telleth us, that the sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is his delight. And David saith, that if he did regard wickedness in his heart, the Lord would not hear him. Whereas in other places he telleth us, that the righteous cry, and the Lord heareth them, and delivereth them out of all their troubles.
§. Sect. 4 The fourth reason, taken from the consideration of our lost time before our conversion.
The fourth argument may be taken from the consideration of our lost time, which we have mis-spent before our conversion, whilst we lived in ignorance, and in the state of Infidelity, when as we wholly neglected all duties of God's service, and the means which might have enriched us with all saving graces, and furthered the assurance of our salvation; and have spent all our strength in pursuing of worldly vanities, and in the unfruitful works of darkness, to the great dishonor of our good God, the wounding of our consciences, and the burthening and defiling of our souls with the guilt and corruption of sin. The which should be a powerful reason, after that we are effectually called, to make us more zealous of God's service, that we may in the remainder of our lives, as much glorify him by our holy conversation, as we have before dishonored him by our sinful lives, and that we may by our extraordinary endeavor and diligence, attain unto the treasures of his spiritual graces, whereby we may be enabled to travail in the ways of godliness with so much the greater speed, by how much we have been more late in setting forth in our spiritual Journey, and more sluggish and slothful in travailing in this way which leadeth us to our heavenly Country. And as those who have mis-spent their youth in riotous living, neglected all means of thriving, and wasted their states by prodigal courses, when they come to riper age, and see their folly, being beaten by their own experience, do not only desist from their former vain and prodigal courses, but are sorry and ashamed of them, and set themselves with so much the more care and diligence to recover and repair their decayed estates, and with the greater earnestness use all good means of thriving; And as those who being to travail about important business, nearly concerning them in their life and state, if they have over slept themselves in the morning, or trifled out their time, about things of no worth; when they see their error and folly, do make more haste in their way all the day following, that they may not be benighted, and so coming short of their journey, be frustrated of their hopes: so must we do in this case, laboring with so much more earnestness, after the spiritual riches of God's grace, and the assurance of our heavenly hopes, by how much the longer we have neglected this spiritual thrift, and traveling so much more speedily in the ways of godliness, by how much the longer we have deferred our journey, and have loytered by the way, fearing (as the Apostle speaketh) lest a promise being left us of entering into God's Rest, we should come short of it, for want of care and diligence. And this argument the Apostle useth, that seeing we have formerly lived in darkness, and have spent our time in sleep and sluggishness, we should now, when we are awaked, walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil. And seeing we have been scandalous in our sinful courses, hindering others from the profession and practice of godliness by our ill example; therefore as he exhorteth, we must now walk in wisdom towards them that are without, redeeming the time, by a more earnest endeavor in seeking their conversion, by our holy communication and graceful speeches, and by shining before them in the light of Godliness, that we may move them to glorify our heavenly Father. So, persuading the Romans to sanctification and holiness of life, he putteth them in mind of their former condition, and the little fruit which they received by it, that it might be as a spurr in their sides, to hasten their speed in the Christian race. For as ye have (saith he) yielded your members servants to uncleanness and to iniquity, unto iniquity (having no other fruit of sinning, but sin) even so now yield your members servants to righteousness, unto holiness, &c. What fruit had ye then in those things, whereof ye are now ashamed? for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. And thus the Apostle Peter exhorteth us, that we should no longer live the rest of our time in the flesh, to the lusts of men, but to the will of God; because the time past of our life may suffice, to have wrought the will of the Gentiles, when we walked in lasciviousness, and in all wicked and sinful lusts.
CAP. XLI.
Other reasons taken from our own profit, and the manifold benefits of a godly life.
§. Sect. 1 That godliness is the chiefest gain.
BVt among all other arguments which respect our selves, none are more effectual to prevail with us, then those which are drawn from our own profit, seeing, as the Psalmist speaketh, every man is ready to inquire, who will show them any good. And therefore if I shall plainly show that godliness is the greatest gain, and nothing in the world so profitable and beneficial to all uses and purposes, as the practice of holy and righteous duties, belonging to a Christian life; I hope it will be effectual to persuade all, who well weigh and consider the inestimable gain and profit which they shall assuredly reap unto themselves, that constantly go on in the ways of godliness, to spend their time and chief strength and endeavors in that, whereby they may receive so great advantage; and to neglect the pleasures of sin, and the eager pursuit of worldly vanities, which profit not, as bringing in comparison, no true good, sound comfort, or solid contentment for the present; and when they be taken from us, or we from them (one of which must needs happen, and we know not how soon) leave nothing behind them, but woe and misery. Do not therefore (I beseech thee Christian Reader) as thou tendrest the everlasting salvation of thy precious soul, O do not suffer thine eyes to be blinded and dazzled with the sudden flashes of worldly vanities, which like lightening pass swiftly away, and leave nothing behind but black darkness, so as thou canst not discern the beauty and brightness of spiritual graces and heavenly excellencies. Do not content thyself with a slight and superficial view of these following reasons, which persuade thee for thine own good, unto the duties of a godly life, nor to have read them over with a curious eye, rather to see what may be said, then with a purpose to make use of them for thy practice of holiness, if thou be thoroughly convinced by evidence of truth shining in them: but ponder them seriously with thyself, and if thou find them to bear any weight, be persuaded by them to neglect no longer thine own good, nor to defer and put off the serving of God in the duties of a godly life, but seek first his Kingdom and righteousness, when as thou shalt plainly discern, that his glory, and thy good, are through his mercy so matched together, that thou canst not seek the one, but thou shalt assuredly find the other.
§. Sect. 2 That by leading of a godly life, we are assured of freedom from all our sins, both in respect of their guilt, punishment, and corruption.
Now the good things which accompany the duties of a godly life, are either the benefits, which as fruits and effects, attend upon it; or those special and rich privileges, wherewith God of his free mercy is pleased to crown his own graces, and to reward, as with rich wages, that poor service which we perform unto him. The benefits which follow a godly life, are either privative, consisting in our freedom from evil; or positive, in the fruition of good, and both of them either temporal or eternal. The privative benefits of this life are many, according to the multitude of evils unto which it is liable, both in respect of sin and punishment, from which, in the greatest and worst part, we are by the benefit of a godly life freed and delivered. For first, if we lead a godly life, it will be a means to assure us of our freedom from the guilt of all our sins, by sole virtue of Christ's death and blood-shed, applied unto us by faith, both in regard that these holy duties of a godly life are the undoubted fruits of a lively faith, approving it to be sincere and unfeigned; and as fruits of our Sanctification, assuring us, that the same virtue of Christ's death and Resurrection, which we find effectual for the mortifying of our sins, and our spiritual quickening unto holiness and newness of life, hath been already alike effectual unto us, for the freeing of us from the guilt of sin in our Justification, of which the other are but fruits and effects. And secondly, we shall hereby be freed, in the greatest part, from our fleshly corruption, and innumerable actual sins; seeing those that are careful to please God in the duties of a godly life, do bend their whole force in the use of all good means, for the subduing of their carnal lusts, that though they dwell, yet they may not rule and reign in them; resist, as much as in them lieth, all the temptations of their spiritual enemies, alluring and drawing them into sin, and keep a conscionable and diligent watch over themselves, that they may not wittingly and willingly commit anything which God's Law hath forbidden and condemned. Whereof it cometh to pass, that howsoever they are sometime (and it may be not seldom) overtaken through human frailty and infirmity, and so, contrary to their purpose and resolution, are led captive into sin, yet are they, by this care and circumspection, preserved from falling into any known transgression, for the most part, and from heinous and grievous sins, which wound and waste the conscience, and like the hectique fever, consume the graces of God (as it were) the vital spirits, which preserve the spiritual life; into which, worldly and carnal men, who neglect the duties of a Godly life, do ordinarily fall, and make them (as it were) their ordinary trade. Or if through violence of temptation, and neglect of keeping their watch, they have been surprised upon a sudden, and overtaken of such sins, yet having this care to please God in the duties of a godly life, this will but very rarely happen; and when it doth, yet they do not like wicked men, multiply their transgressions, by committing often the same heinous sin; nor impenitently continue in it from day today, and year to year, but being through frailty fallen, they do not lie still, but labor to come out of it by unfeigned repentance. Now how inestimable this benefit is, which accompanyeth a godly life, whereby, in the greatest part, we get victory over our corruptions, by which, others are conquered, and as slaves held captive, and preserved from falling into innumerable, and those the most heinous sins; it will easily appear, if we consider the greatness of the evil from which we are hereby delivered, namely, from sin, which, above all things in the world is most odious unto God, and most pernicious unto our souls and bodies, as being the root and fountain of all those mischiefs and miseries, unto which men are liable, both in this life, and the life to come.
§. Sect. 3 That by leading a godly life, we are freed from the punishment of our sins.
The which also may be a second motive to persuade us unto a godly life, in that being thereby in the greatest part freed from our sins in respect of their corruption and sinful acts, and wholly in assurance of faith from the guilt of them, by virtue of Christ's death and obedience applied unto us, we do also hereby escape the punishments which are due unto them. Of both which the saying of Solomon is verified; The fear of the Lord tendeth to life, and he that hath it shall abide satisfied; he shall not be visited with evil; to wit, either of sin and punishment. And again, The fear of the Lord is a fountain of life, to make us depart from the snares of death. For first, the faithful which walk in the ways of holiness and righteousness, are wholly freed by the death and sufferings of Christ, from all punishments properly so called, which are inflicted to satisfy God's Justice, seeing Christ hath made full satisfaction for all their sins; and therefore as it would not stand with the Justice of God, to let them go unpunished, so neither that they should be twice punished, once in our surety, and the second time in our selves, as I have proved at large in another place. Whereas those who make no conscience of their ways, and neglect the duties of a godly life, being out of Christ, do bear the punishment of their sins themselves, both in this world and the world to come. Secondly, by leading of a godly life, they also escape many temporary judgments, and sharp afflictions, whereby God, like a gracious and wise Father, doth correct his children, when they neglect their duty, and sin against him, which differ nothing from the punishments that are in this life inflicted upon the wicked, in their matter, and oftentimes very little in the quantity and sharpness of the stripes, but only in the causes from which they proceed, which is the love of a gracious Father towards the one, and the anger of a just and severe Judge towards the other, & also their diverse ends; the chastizements of the Faithful, being intended for their good and amendment, that they may not, being judged, be condemned with the world, but the punishments of the wicked, for the satisfying of God's Justice, by inflicting on them deserved punishments. But howsoever, the sins of the Faithful cannot move the Lord to reject them, or cause his love to depart from them, seeing it is one branch of the covenant made in Christ, that he will love them with an everlasting love, and pardon all their sins; yet they do move him to correct them with the rod of men, and the stripes of the children of men; for he chastizeth every son whom he loveth and receiveth, that being pulled out of their sins by strong hand, which they would not flee and forsake out of mere love, they may, by their unfeigned repentance and amendment, escape eternal condemnation; as we see in the example of David, the Corinthians and many others. The which his just, yet gracious severity, there is no possible means to escape, no not though Noah, Daniel and Job should intercede for us, or any other who are most highly in his favor, unless we prevent these sharp corrections, by leading a godly life, and fleeing from sin, which is the cause of them; or stay God's hand, by turning from our sins by unfeigned repentance. Which course if we take, we shall be freed not only from eternal punishments, but also from temporary afflictions, which our sins do bring upon us, unless it be such as the Lord inflicteth for the trial of his graces in us, that being approved, they may be crowned with an answerable measure of joy and heavenly happiness. According to that of Solomon; A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished. Or if by our sins we have brought them upon us, yet repenting of them, and returning into the ways of righteousness, we shall, when we cry unto God, obtain help and deliverance, according to that of the Psalmist; The righteous cry, and the Lord heareth, and delivereth them out of all their troubles. Seeing then no chastening for the present seemeth joyous, but grievous, what a strong motive should this be, to persuade us to forsake all our sins, and to serve the Lord in the duties of a godly life, seeing we have hereby this singular benefit, of being freed from temporary afflictions, which are so sharp and bitter unto us? A third benefit which will redound unto us by leading of a godly life, is, that being unblameable, & giving unto none any just cause of offense, we shall hereby stop the mouths of wicked men, so as they shall not be able to reproach us, nor blemish our good name by their calumnies & slanders, with any shadow or color of truth. And this was a strong reason to move the Apostle to walk in a godly & unblameable life, that by exercising himself herein, he might have always a conscience void of offense towards God & towards men. And this argument he useth, to persuade Titus to show himself in all things a pattern of good works, that he who was of the contrary part might be ashamed, having no evil thing to say of him. Thus the Apostle Peter exhorteth us to sanctify the Lord in our hearts, and to have a good conscience in all things, that whereas wicked men speak evil of us, as of evil doers, they may be ashamed, that falsely accuse our good conversation in Christ. And persuadeth the Faithful to abstain from fleshly lusts, and to have their conversation honest among the Gentiles, that whereas they spake evil of them, as of evil doers, they might by their good works which they should behold, glorify God in the day of visitation. And thus he moveth subjects to show all obedience to Magistrates, because it is the will of God, that by well-doing, they should put to silence the ignorance of foolish men. Or if we cannot thus far prevail with them by our holy conversation, in respect of their maliciousness, but that they will seek to disgrace us by their unjust slanders and reproaches, yet may we in the confidence, and peaceable clearness of a good conscience, stand out against them as a brazen wall, beating back their false calumnies upon their own heads, and like immovable rocks, return their foam and froth upon themselves, when as all that hear them, shall condemn their malice and falls-hood; Yea, they shall by their slanders but give occasion unto all men to speak of our innocence, in which respect (as Job speaketh) though they should write a book against us, we might take it upon our shoulders, and bind it as a crown unto us; and that not only a Crown of Fame in this life, but of Glory also in the life to come; according to that of our Savior; Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad, for great is your reward in Heaven. And that of the Apostle Peter: If ye be reproached for the Name of Christ, happy are ye, for the Spirit of Glory, and of God resteth upon you. Now what a strong reason this should be, to move us to walk unblameably in the duties of a Godly life, it may hereby appear, if we consider how precious and excellent a good name is, seeing as the Wiseman speaketh; A Good name is rather to be chosen then great Riches, and loving favor rather then Silver and Gold. And is to be preferred before the most precious ointment, seeing it smelleth most sweetly, both to our selves and others which are near and far off.
§. Sect. 4 That a godly life doth much strengthen us against Satan's temptations.
A fourth benefit of a godly life is, that it much strengtheneth us against the assaults of Satan, and so armeth us against all his temptations, that they shall not be able to do us any hurt. For whereas those who live in their sins, and neglect the duties of a godly life, do give unto him all advantage against them, and by leaving off the breastplate of Righteousness, do lie open to his poisonous darts; so as he may easily persuade them, that they are subject to God's wrath and the curse of the Law, seeing they continue in their sins: that they are not engrafted into Christ, seeing they bring forth no fruits of holiness and righteousness; that they are out of God's favor, seeing they have no care to please him, by performing such duties as are acceptable in his sight; and finally, that they are not the children of God, because they are nothing like him, nor reformed according to his image; nor heirs of heavenly happiness, seeing they have not purged themselves, as it becometh those who have this hope. Contrariwise, when we keep this breastplate of Righteousness fast buckled unto us, we may without danger repel all his fiery darts, seeing we are assured that we are in God's favor, whilst we labor in all things to please him; that we are in Christ, seeing without him we could do nothing; that we are God's children, seeing we resemble him in holiness and righteousness, and labor after perfection, as he is perfect. That we are freed from the curse of the Law, and the guilt and punishment of all our sins, seeing we feel the virtue of Christ's death effectual in us, for the mortifying and subduing of our corruptions. And finally, that maugre all the malice of our spiritual enemies, we shall attain unto heavenly happiness, seeing our merciful God hath graciously promised, that he will reward our temporary service with this inestimable and eternal wages, and crown his own graces in us, and the fruits which we have brought forth of them in the Christian duties of a godly life, with endless joy and immortality.
§. Sect. 5 That by a godly life we are prepared against the day of death.
The fourth benefit of a godly life is, that thereby we are continually prepared against the day of death, so that the manifold evils which accompany it cannot hurt us, nor the dreadful terrors thereof daunt and dismay us. For howsoever it is appointed that all must die, and this sentence, like the laws of the Medes and Persians, is irrevocable, yet to those that walk in the ways of godliness, the nature of death is quite changed, and the sting thereof taken away. For of the last and greatest evil, it is made unto them, a preparative to the chiefest good; of an enemy, it is become a friend; of a Sargeant to arrest us and imprison us in hell, it is become a joyful messenger sent of God, to deliver us out of all worldly miseries, and to bring us into the joys of heaven. In which regard the Wise man saith, that howsoever the wicked is driven away in his wickedness, yet the righteous hath hope in his death. And that riches profit not in the day of wrath, but righteousness delivereth from death, that is, from the sting of death, and all the evils that do accompany it. And the Spirit of God pronounceth them Blessed, that die in the Lord; for they rest from their labors, and their works follow them; Namely, that they may be crowned with joy and immortality. The which if it were well weighed, might justly, not only free the faithful from the immoderate fear of death, but also make it appear precious in their eyes, as it is in the sight of God, and move them with the Apostle, to desire to be dissolved and to be with Christ, seeing that is best of all; and (as one saith) not to die patiently, but to live with patience, and to die with joy. For who rejoiceth not, when after a wearisome pilgrimage, he approacheth near unto his own Country; when after a dangerous passage, wherein he hath been tossed and turmoiled with adverse winds and tempestuous storms, he is ready to arrive safely in the long expected haven; when after his days labor, he cometh to receive liberal wages; and when after a dangerous and doubtful fight, having conquered all his enemies, he is to be presented by the holy Angels before his Sovereign King, that he may receive the Crown of victory? And howsoever death hath many terrors which do accompany it, yet to those that have served God in the duties of a godly life, they need not seem terrible, seeing against every blow they have their ward, against every poison their sovereign antidote. They must leave the world; but they must go to heaven; forgo their riches, but for them enjoy heavenly treasures; be deprived of momentary delights, but that they may attain unto everlasting joys; lose the comfort of all their friends, but in lieu of it, shall have the sweet society of the Saints and Angels, yea, the fruition of God himself, and his Christ and holy Spirit, whom to enjoy, is to be perfectly happy. Yea, but it is a grievous sight to behold our friends mourning for our departure: but this is recompensed with the hope of our happy meeting; and the present joys of our heavenly entertaynement, by the rest of our friends that are gone before us. Yea, but death is a straight and painful passage; but it bringeth us to a spacious and glorious Palace. In our bodies we are afflicted with many griefs of sickness; but these are eased with the inward peace of conscience, and comfort of the Spirit. We are in every part of our bodies racked with pain; but they are only the throws, that go before our heavenly birth, whereby we are borne to everlasting and immortal glory. Our bodies must be buried and corrupt in the earth; but being sown in corruption, they shall arise incorruptible, and our mortal shall put on immortality, our weakness, strength; and our baseness, glory. Finally, if living in God's fear, we die in his favor, we may be strongly armed against all the terrors of death, and expect it at all times with a joyful countenance.
§. Sect. 6 That by leading of a godly life we are assured to be freed from judgment & condemnation.
Lastly, by leading of a godly life, we may be assured, that we shall be freed from Judgment, and condemnation in the world to come. For if we live here in the fear of God, our sins shall not come into Judgment, because they are already judged in Christ, who hath satisfied God's Justice for them, and paid our debt to the uttermost farthing. If we have been careful here to play the good Stewards, and daily keeping our reckonings straight, receive our acquittance and discharge before we sleep, sealed with the blood of Christ, applied unto us by a lively and renewed faith, we shall have nothing to account for at the Day of Judgment. If we have been faithful and diligent in our Masters service, we shall have nothing to do then, but to receive with joy our reward and wages. If we walk not after the flesh, but after the Spirit, we are in Jesus Christ, and there is no condemnation due unto us; for he was condemned, that we might be acquitted, and suffered the punishment of our sins, that God's Justice being satisfied, and wrath appeased, we might be freed from hell and death. If we be partakers of the first Resurrection, from the death of sin, to the life of righteousness, the second death shall have no power over us. Now what stronger motives can there be unto a godly life, then to be thereby assured of deliverance from these greatest evils? For how terrible a thing is it to fall into the hands of the ever-living God? and to be called to account before his Judgment Seat, who searcheth the heart and reins, and will call us to a reckoning for every idle word? Whose justice is so perfect, and his examination so strict, that though we were as just as Job, yet we should not be able to answer one of a thousand. Though we were as holy as David, yet had we need to pray with him, Enter not into Judgment with thy Servant, O Lord: for in thy sight shall no man living be justified. How fearful and intolerable, endless and easeless, are those hellish torments which they must endure, who are not in this life acquitted from them? And consequently, how inestimable is this benefit, and worthy to be valued more then ten thousand worlds, to be fully assured, that we have through Christ escaped this severe Judgment, hellish condemnation, and everlasting torments with the devil and his angels? which assurance we can no otherwise attain unto, then by serving God in the duties of a godly life, and bringing forth the fruits of our faith in repentance and new obedience. But I shall not need to press these points any further, although much more might be said of them, as being most effectual motives to persuade us to flee all sin, and to practice all Christian duties in the whole course of our lives, seeing they are much beaten upon, and largely handled by many others, there being scarce any that omit them, who write of and persuade unto Christian resolution.
CAP. XLII.
Other reasons, taken from those singular privileges, which are peculiar unto those who serve God in the duties of a godly life.
§. Sect. 1 The first privilege is, that the image of God is repaired in us.
ANd so much concerning the privative benefits which accompany a godly life. The positive benefits which we receive by it, are manifold. For first, hereby the image of God is repaired in us, and we are made like unto him, seeing this image chiefly consisteth in wisdom, holiness and righteousness, whereby knowing God and his will, we are transformed in all holy obedience unto it. So the Apostle saith, that we have put on the New man, which is renewed in knowledge, after the image of him that created us. And exhorteth us to be renewed in the Spirit of our minds, and to put on the new man, which after God is created in righteousness and true holiness. So that if we be renewed in wisdom and knowledge, in holiness and righteousness, we shall become like unto God, having his image through Christ renewed in us, after which we were created, but had it defaced in us by the fall of Adam. And this argument the Scriptures do often use to persuade us unto an holy and righteous life. So the Lord himself presseth this reason to his people: For I am the Lord your God, ye shall therefore sanctify yourselves, and ye shall be holy, for I am holy. And again, Ye shall sanctify yourselves, and be ye holy, for I am the Lord your God. And our Savior Christ exhorteth us to be therefore perfect, that, as children of our heavenly Father, we may resemble him in perfection. So the Apostle would have us to approve our selves to be the sons of God, by being blameless, harmless, & without rebuke, in the midst of a crooked & perverse nation. And the Apostle John teacheth us, how we may approve our selves to have fellowship with God, namely, by walking in the light, as he is in the light. And finally, the Apostle Peter persuadeth us to an holy life by the same reason: As he that hath called you is holy, so be ye holy, in all manner of conversation, because it is written, Be ye holy, for I am holy. Neither in truth can anything be more effectual to persuade us to an holy life, then this argument, if it be well weighed. For the nearer we come to this most absolute and perfect pattern, the more we shall be restored to that state of excellency and perfection, in which we were created; the more we resemble him who is the chief Goodness and blessedness, the more we shall exceed in goodness and glory, in holiness and happiness, the which always accompany one another. The more like we are unto God, the more communion we shall have with him; the more he will love us and delight in us, as a Father ordinarily best loveth that child, that most resembleth him in favor and nature, though oftentimes out of mere self-love, because he seemeth to live in him, and not for any excellency that is in those parts and qualities which he loveth in him. And if generally likeness causeth love, when there is no worth in the thing beloved, how much more will God infinitely love us, when as by our likeness we shall be made most lovely, and that for his own sake, with a pure and perfect love, because his Image is stamped in us, and he after a sort liveth in us, and we in him, his holiness and righteousness being manifested in our godly life and conversation?
§. Sect. 2 The second privilege is, that by a godly life we have title & interest in all God's promises, and first, of temporal blessings.
Secondly, by a godly life we have interest unto all God's promises, whereby he hath assured us of all his blessings and benefits, both temporal and eternal, according to that of the Apostle; Godliness is profitable unto all things, having the promise of the life that now is, and that which is to come. So the Psalmist saith, that they which seek and fear the Lord, shall not want any good thing. For the Lord God is a sun and shield, he will give grace and glory; and no good thing will he withhold from them that walk uprightly. And the Apostle Peter testifieth, that God, according to his divine power, hath given unto us (that is, all the faithful who serve him in holiness and righteousness) all things that pertain unto life and godliness, through the knowledge of him who hath called us to glory and virtue; whereby are given unto us exceeding great and precious promises, &c. Now these blessings and benefits which God hath promised as the gracious rewards of a godly conversation, are either temporal, and of this life, or eternal, and of the life to come. Those of this life; are either corporal, concerning the body and outward estate; or spiritual, respecting chiefly the good of the soul, by enriching it with all sanctifying and saving graces. The benefits of the former kind are promised to all those who serve the Lord, and carefully observe all his Commandments, although not absolutely, but conditionally, so far forth as the corporal blessings will best stand with God's glory, and our spiritual and eternal good. Thus the Lord promiseth in the Law, that he will give unto those who observe and keep it, all the blessings of this life, respecting either their persons or states. As that he will bless them in themselves, and also in their children and posterity; that he will give them health of body, and a long life and good days, prosperity and plenty of all good things, strength of body, and gifts of the mind, as wisdom, fortitude, and the rest, that he will bless them in the field and in the house, at home in the city, and abroad, by giving them victory over all their enemies, and causing them to be had in honor and high esteem amongst all the nations which dwelt about them. All which his gifts, are unto those that fear God, double blessings, because he not only giveth the things themselves, but also the right use of them, whereby they become truly profitable. Secondly, because he maketh his gifts sufficient, in what proportion soever they are, for their preservation and comfort, and by giving contentment with them, causeth them to satisfy their desires; whereas worldly men are insatiable, like the grave and hell, which never say, Enough. Thirdly, because he doth measure out unto them such a proportion of worldly blessings, as is most fit for their spiritual estate, that they may be more mindful of him, and have their faith, hope, affiance, humility, and other saving graces exercised and increased, and doth not suffer them to abound in such superfluous excess, as would be rather an heavy burden unto them then a benefit; a means to quench his graces in them, and to distract them in all religious duties; a snare to entangle them in worldly cares, and to withdraw their hearts from him, and to fasten them upon the world; an occasion to make them forget him, and like pampered horses, to kick against him that feedeth them; to weaken their affiance, and to make them trust in themselves and their own provisions; to puff them up in pride towards him, and insolency towards their neighbors, as though they excelled them as much in true worth, as they exceed them in worldly wealth. The which is a singular benefit to the faithful; that seeing they cannot, through natural corruption, measure their appetite, the Lord, like a careful and skillful Physician, should stint and diet them, letting them have so much, not as they desire, but as they are well able to digest, seeing a greater quantity would but surcharge their stomachs and cause a surfeit, turning all the superfluity into crudities, and the hurtful humors of vice and sin, as pride, covetousness, love of the world, and such like, which would much hazard and impair their spiritual health. And thus the Lord promiseth corporal blessings unto them that serve him, not simply and absolutely, but so as they may be truly beneficial; not because he would have them so mercenary as to serve him chiefly for worldly wages, as the devil charged Job (for he respecteth only that filial obedience which ariseth out of a lively faith, and unfeigned love) but seeing we are so sensual, that we have things present in great esteem, and neglect future blessings much more precious and permanent, therefore the Lord graciously condescending unto our weakness and infirmities, doth also promise and give unto us corporal benefits, as it were temporary wages, that receiving, besides our future hopes, this present pay, we might the rather be encouraged to perform unto him diligent service. Thus the Lord persuadeth us not to forget his Law, but to apply our hearts to keep his Commandments, because length of days, long life, and peace they shall add unto us. Thus wisdom moveth all to embrace her, not only for her spiritual excellencies, but also because riches and honor are with her; (and those which seldom meet) durable riches and righteousness, unless these promises are rather to be taken in a spiritual sense. And our Savior Christ persuadeth us to forsake the world and our selves by this argument, because no man that leaveth house, or brethren, or sisters, &c. for his sake and the Gospels, but they shall receive an hundred fold now in this time, houses, and brethren, and sisters, &c. and in the world to come eternal life. The Apostle also useth this reason to persuade unto Christian beneficence, not only because they should reap a plentiful harvest, of their seed so sown, in heaven, but also because God was able to return unto them such sufficient plenty of temporal blessings, that they might still abound unto every good work. So that God's earthly and corporal benefits, which he hath promised to those that serve him, may serve as strong, though not the strongest reasons, to make us diligent in all Christian duties. For howsoever carnal and worldly men are to be condemned, who stand most affected to temporary rewards, enquiring who will show them any good, and what profit there is in serving the Almighty, when any man persuadeth them unto it; yet God's own children, though they are chiefly to regard spiritual grace and heavenly glory, may have, in performance of their duty, some respect to earthly benefits, and encourage themselves in God's service, in hope to receive such a proportion of them, as will stand with their spiritual good and eternal salvation, to which end God hath promised them.
§. Sect. 3 That by a godly life, God's saving graces are much increased in us.
The second sort of the benefits of this life, are God's spiritual graces, all which are much increased by a godly life. And first, hereby our faith is much confirmed and increased, by our frequent performing the duties of holiness and righteousness. For as often Acts do confirm and increase an habit; and both our bodily strength, and all faculties of the mind, are not only preserved, but also much improoued by continual exercise; so virtuous actions and works of piety and righteousness, being the exercises of our faith, do tend much to the strengthening of it; whereas contrariwise, by the neglect of these duties, it is much weakened, and by the contrary vices and acts of sin exceedingly shaken, and grievously wounded. In which regard, the Apostle joineth the holding of faith, and a good conscience, because the one will not stay without the other, being such loving twins as cannot be divided, but live and die together. More especially, the duties of a godly life, do confirm our faith in the assurance of our election, not as causes, for the election of God is free of grace, and not of works, but as the effects and fruits of it, and as the end unto which we are elected, for we are not chosen because we were holy, but to the end that we might be holy, as the Apostle showeth. Thus the Apostle Peter exhorting us to make our calling and election sure, prescribeth this as the only means, the joining of one virtue and Christian duty with another, telling us, that if we do these things, we shall never fall. The Psalmist likewise setting down the marks and signs, whereby we may know whether God hath chosen us to dwell in his holy mountain, maketh this the first & chief, to walk uprightly, and work righteousness, and to have clean hands, and a pure heart. Secondly, hereby our faith is persuaded of God's grace and love in Christ. For by keeping of God's Commandments, we are assured that we love God, according to that of the Apostle John, Whoso keepeth his Word, in him verily is the love of God perfected; and consequently, that he loveth us, seeing we love him, because he loved us first, our love being but a spark of that divine and infinite flame. Thirdly, of our effectual calling, this being the means which the Apostle prescribeth to make it sure. For hereby we know, that the grace of God, bringing salvation, hath shined unto us, when as we are taught thereby, to deny ungodliness and worldly lusts; and to live soberly, righteously, and godly in this present world; that we have in a saving manner heard God's Word, when having received it into honest hearts, we have brought forth fruits with patience. That we are engrafted into Christ the true Vine, when we bring forth the ripe Grapes of holiness and righteousness. That we are trees of righteousness of God's own planting, when like the tree planted by the rivers of waters, we bring forth fruit in due season. That we are good men, when out of the good treasure of our heart we bring forth that which is good. That we are of God, and the Sheep of Christ, when we hear God's Word, and follow him. And that we are truly a kin to Christ, when we do the will of his Father which is in heaven. Fourthly, by a godly life, and the works of piety and righteousness, our faith is assured of it self, that it is lively and unfeigned; for as our good works do show it unto others, so also they approve it unto our selves, as being the fruits of this tree, and the very breath of this body, without which, it is but a dead stock and rotten carcass. For as the Apostle James telleth us, Faith, if it have no works, is dead, being alone; And as the body without the spirit is dead, so faith without works is dead also. Fifthly, our faith is hereby assured of our justification, and of all the fruits and benefits that do accompany it. As that we are freed from our sins, both in respect of their guilt and punishment, by the death and resurrection of Jesus Christ, when as by the virtue and power of them, we feel our selves delivered from the corruption of them, so as they do not rule and reign in us, as in former times, and quickened in the inner man unto holiness and newness of life. That we are reconciled unto God, when as we feel an earnest desire and constant endeavor wrought in us of pleasing him in all things. That we are his children by adoption and grace, when we live as it becometh his children, and resemble our heavenly Father in holiness and righteousness. That we are sanctified by his Spirit, when as we bring forth the fruits of our sanctification in a godly and Christian life. That we have unfeignedly repented of our sins, when as we bring forth fruits worthy amendment, and do daily exercise our selves in good works. Finally, that we are Citizens of heaven, and heirs of everlasting happiness, when as we have our conversation there, setting our hearts and affections on things above, and not on things beneath; and when having this hope, that we shall be made like unto Christ, we have purged our selves, as he also is pure.
§. Sect. 4 That a godly life strengtheneth and increaseth our hope and confidence in God.
The second spiritual benefit of a godly life is, that it strengtheneth and increaseth our hope and confidence in God, grounded upon this assurance, that he will preserve all those that fear and serve him, from all evil, all perils and dangers, and the malice and might of all their enemies, and that he will provide for them all things necessary, seeing he, who is so bountiful even to his enemies, will not let his own children want anything that is good, who have a desire to serve and please him. So that they which fear the Lord, have great cause to trust in the Lord, as the Psalmist exhorteth, because he is their help and shield. And this made the three Children so confident, that they cared not for the rage of the Tyrant, nor for the fiery Furnace, though sevenfold hotter then ordinary, because they had served God with a good conscience, and thereby were assured, that the God whom they served, was both able and willing to deliver them. This made Daniel to serve God constantly, whom he had formerly served, notwithstanding the cruel edict of the King; because he well knew, that the God whom he served, was able to deliver him from the Lions, as Darius also acknowledged. From which confidence there arise diverse other singular benefits, as inward joy and comfort in all estates, seeing in this confidence we have cast all our care upon God; patience in all troubles, seeing we trust assuredly in God for help and deliverance, in that time which shall be most seasonable, both for his glory, and our own spiritual good and everlasting salvation. Cheerfulnesse in the ways of godliness, when they seem fullest of difficulty and danger, because the Lord, in whom we trust, is able to support and defend us. And finally, conscience of our well doing, and our earnest desire to glorify and please God in all Christian and holy duties, doth not only much strengthen our faith in the assurance of God's infinite mercies, and Christ's all-sufficient merits, but also exceedingly confirm our affiance, in the sense and feeling of God's love, so that we are thereby enabled, with great confidence, to have our access unto the Throne of grace, and with much liberty of speech and spirit, to make all our suits known unto him, with assurance that they shall be graciously heard and granted. For the effectual fervent prayer of arighteous man availeth much. And we are assured, with David, that the God of our righteousness will hear our prayers, and that the Lord, who setteth apart him that is godly, for himself, will hear us (being such) when we call upon him; That the eyes of the Lord are upon the righteous, and that his ears are open to hear their cry. The which the Apostle Peter useth, as an effectual argument, to move us to eschew evil, and do good, to seek peace, and ensue it, because it confirmeth our confidence, that God will hear and grant all our suits; seeing, as the Psalmist speaketh, He will fulfill the desires of them that fear him, he also will hear their cry, and will save them. For howsoever the chief and principal cause of our confidence and boldness be not anything in our selves, but only Jesus Christ, in whom God is well pleased with us, according to that of the Apostle; In whom we have boldness and access with confidence, by the faith of him: And though this be the main ground of our affiance, when we make our suits known unto God, because Christ our high Priest maketh intercession for us, in confidence whereof we may, as the Apostle exhorteth, come boldly unto the Throne of grace, that we may obtain mercy, & find grace to help in time of need, yet we may draw near with much more boldness, and with a true heart, in full assurance of faith, when we have our harts sprinkled from an evil conscience, and our bodies washed with pure water; that is, not only the blood of Redemptiō, which purgeth us from the guilt of our sins, but also the water of ablution, which cleansing us from the corruption of sin, doth assure us, that we are washed in that Lauer of Christ's blood; and when our consciences are so purged from dead works thereby, as that we are enabled, in some good measure, to serve the living God. For if we regard wickedness in our hearts, we can have no assurance that God will hear us; if we come into God's presence with guilty consciences, accusing us for the neglect of his service, and for living in sin without repentance, shame will cover our faces, and take away all boldness and confidence, when we make our suits unto him. For we know, that if our heart condemn us, God is greater then our heart, and knoweth all things; but if our hearts condemn us not, then have we confidence towards God: And whatsoever we ask, we receive of him, because we keep his Commandments, and do those things that are pleasing in his sight. For this maketh him to entertain our suits, not only graciously in respect of us, but also with great pleasure in himself, according to that of Solomon; The sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is his delight. Whereof it is that David, though a man highly in God's favor, would not rashly press into his presence, to make his suits unto him, before he had renewed his righteousness by faith and repentance. For he professeth, that he would first wash his hands in innocence, and then he would compass God's Altar. Now what greater benefit then this, or what more effectual motive unto a godly life, then to have hereby the grace and favor of our Sovereign Lord and King, so as we may at all times, with boldness, come into his presence, and as his chief favorites, have his ear still open unto us, so as we may freely make all our suits known unto him, with assured confidence, that they shall be heard and granted, seeing he taketh delight in our prayers, and is as well pleased in giving, as we in receiving?
§. Sect. 5 That a godly life bringeth courage and true fortitude.
The third spiritual benefit which a godly life bringeth, is Christian courage and true fortitude: For being assured of God's favor and gracious assistance, no dangers are able to daunt us; and having put on the breastplate of righteousness, we fear not the encounters of any enemies. According to that of Solomon; The wicked flee, when no man pursueth, but the righteous are bold as a Lion. An example whereof we have in David, who was so courageous in the assurance of God's assistance, that he saith, he would not be afraid of ten thousand of people, that had set themselves against him round about. And professeth, that because God was his refuge and strength, he would not fear though the earth were removed, and though the Mountains were carried into the midst of the sea. Yea, though he should walk thorough the vale of the shadow of death, yet he would fear no evil, because God was with him, and his rod and staff comforted him. Neither was this his case alone, but of all those that fear and serve the Lord, who, as he showeth at large, stand in fear of no evil, though dangers beset them on all sides, because they have made God their refuge and fortress, who will therefore deliver them from the fear of the Fowler, and from the noisome pestilence, &c. And give his Angels charge over them, to keep them in all their ways; who shall bear them up in their hands, lest they dash their foot against a stone. And therefore if we would be truly courageous, let us serve God in the duties of a godly life, and being safe under his protection, and having him on our side, we shall not need to care who set against us, nor to fear what man can do unto us.
§. Sect. 6 That a godly life keepeth our consciences pure and peaceable.
The fourth benefit is, that this godly life doth keep our consciences pure and peaceable. For when we set our selves with full resolution to please God in all things, we carefully flee all known sins, whereby the conscience would be defiled. And so having nothing to lay to our charge, or to accuse us of before God, saving human frailties and infirmities, for which we have (as it were) a pardon of course, sealed by the blood of Christ; the conscience becometh peaceable, and speaketh nothing but good and joyful things unto us, testifying the remission of our sins, our reconciliation with God, and that we and our works are accepted of him. So that if with uprightness of heart we will serve the true Melchizedek, in the duties of a godly life, he will be unto us, not only a King of righteousness, but also a King of peace. For dying for our sins, and rising again to justify us, he hath at his departure left this rich legacy to all his true Disciples; Peace I leave with you, may peace I give unto you. The which is not to be esteemed a gift of small value, seeing as the Apostle telleth us, it passeth all understanding; being one of those fruits, wherein the Kingdom of heaven, and our everlasting happiness is begun in us in this life; for as he saith, The Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the holy Ghost. The which may effectually move us to all Christian and holy duties of a godly life, seeing these first fruits of heavenly joy, are incomparably of more value, then a whole harvest of all earthly happiness, even in their present worth, as bringing with them more sound comfort and contentment, more durable and lasting joy; and also because they are sure evidences and earnest-pennies of our heavenly Inheritance, and full fruition of everlasting blessedness.
§. Sect. 7 That a godly life causeth constancy and perseverance unto the end.
The fifth benefit which we shall receive by a godly life is, that if we once with a firm resolution & earnest endeavor set our selves to serve & please God, we shall continue in this estate, notwithstanding our manifold infirmities and corruptions which make us daily prone to fall into sin. For they who are once received into covenant with God, have not only the gracious promise of the remission of their sins, but also have the means offered unto them, yea wrought in them by God, of unfeigned repentance, whereby turning unto him from their sins, and renewing their faith, which is the condition of the covenant, in the assurance that they are all pardoned in Christ, they may with peace and comfort proceed again in their course of godliness, as if they had never failed in it, nor gone astray. Neither doth the Lord only, as a gracious Father, provide fit nourishment for his children, to preserve them in their health and strength; but like a skillful and wise Physician, sovereign medicines to recover them when they are sick and weak; and not only affordeth unto them means to keep them whole and sound, but the precious Balm of Gilead, the blood of Christ, applied by faith; and the salve of all sores of sin, unfeigned repentance, to heal them, when in the spiritual conflict they are hurt and wounded. The which he proudeth for them, and (as it were) putteth it into their hands by his earnest exhortations, O Israel, turn unto the Lord thy God, for thou hast fallen by thine iniquity. Take unto you words, and turn to the Lord; Say unto him, Take away all iniquity, and receive us graciously. And again; As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways, for why will ye die, ye house of Israel? Yea, he is displeased with them, and sharply reproveth them, if they neglect this medicine when he offereth it unto them, that they may be cured: Why is this people slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return; no man repented him of his wickedness, saying, What have I done, &c? And if thus they are not moved to return, his bowels are troubled, and yearn with compassion, as the Prophet speaketh; and he is sorry that they sorrow not, as we see in the example of our Savior Christ, who wept over Jerusalem, because they would not make use of the acceptable Day whilst it lasted, that they might repent, and so escape God's imminent Judgments. Yea, he doth not so leave them, but effectually worketh, in the hearts of his faithful and chosen Ones, this repentance which he requireth: for he giveth repentance to the house of Israel: he taketh away their stony hearts, and giveth them hearts of flesh: he poureth the Spirit of grace upon the house of Judah, and causeth them to bewail their sins. The which may be unto us a singular encouragement in our Christian course, when as we are assured, that notwithstanding our many frailties and infirmities, we shall not be cast off, and though we have many foils and falls, yet we shall not lie still and perish in our sins; seeing the Lord giveth unto all his that fear and serve him, the grace of unfeigned repentance, so as they rise again, and recover their former estate of holiness, and withal his wonted grace and favor, as though they had never sinned, and with it their wonted peace of conscience, and joy in the Holy Ghost.
§. Sect. 8 Of the benefits which a godly life bringeth at the hour of death.
And these are the benefits which accompany a godly life, whilst we continue in the world: the benefits which it bringeth, when by death we are to depart out of it, are also great and inestimable: For when all worldly blessings fail, and like miserable comforters leave and forsake us; when being in greatest agony and distress, we stand in most need of help, then the consolations which it bringeth, do exceedingly cheer and refresh us. For the good Spirit of God, which hath ruled and guided us throughout the whole course of our lives, doth not leave and forsake us at the hour of death, but then especially doth accompany and assist us, and the more our afflictions and griefs abound, the more it causeth our consolations to abound also. For it sealeth in our hearts and consciences, the assurance of the pardon and remission of all our sins, and saith unto us, as sometimes Christ to the sick of the palsy; Son, be of good comfort, thy sins are forgiven thee. It encourageth us against the fear of death, by assuring us, that it hath lost its sting, and therefore though like a serpent it still hiss, yet it is not able to do us any hurt. It causeth the beams of God's love to shine clearly in our hearts, by which they are so warmed and cheered, that the chill and cold terrors of death cannot daunt and dismay us. It calleth to our remembrance our former care to serve and please God, and how we have walked with him & before him, though not in legal perfection, yet with integrity and uprightness of heart, & how we have done that which is good in God's sight. It witnesseth with our consciences, that we have been faithful Stewards, who have well husbanded God's talents entrusted unto us; and that our accounts are even, so that we need not fear now when we are called to a reckoning. Yea, it putteth into our hands a general acquittance, sealed with the blood of Christ, that we may have it in readiness, when we appear before our Judge. It telleth us, that now all our labors are ended, and that nothing remaineth, but to receive our wages, and to keep with God, his Saints and holy Angels a perpetual Sabbath in all joy and happiness; that now we are safely passed thorough a sea of danger, and are arriving and entering into the heavenly Haven of everlasting rest; that we have fought a good fight, and finished it with an happy victory, and that now nothing remaineth, but to receive the Crown of righteousness, which the Lord the righteous Judge hath laid up for us, and is now ready to set upon our heads with triumph and glory. Again, a godly life changeth the nature of death, and of a curse for sin, maketh it to become a great blessing; as being a means to free us from all evils, and to enter us into the fruition of the chiefest good; so that whosoever with the Apostle have led their lives in the true fear of God, may say with him; For to me to live, is Christ; and to die, is gain. For the death of the godly puts an end to all their troubles, that all tears may be wiped from their eyes. It causeth them cease to sin, which so long as they live in the flesh, hangeth upon them as an heavy burden, and presseth out of them many a sorrowful sigh and deep groan. It bringeth with it a joyful rest from all their labors, which in this life are so tedious and troublesome, and putteth an end to their wearisome pilgrimage. It freeth them from all worldly miseries, from poverty and penury, sores and sicknesses, slanders and disgraces, and bringeth with it heavenly plenty, and the riches of God's Kingdom, perpetual health & everlasting glory. It putteth an end to the spiritual conflict, and to all the assaults of our many, mighty and malicious enemies, so as they shall never more be able to disturb our peace. It separateth us from the society of wicked worldlings, which whilst we live, is so irksome and dangerous, and from participating with them either in their sins or punishments. It secureth us from the evils to come, and acquitteth us from approaching dangers. Finally, as it putteth an end to all our evils both of punishment and sin, so it serveth as an entrance into the full fruition of all good, and for a strait gate, whereby we pass into heavenly happiness. All which considerations should be effectual reasons to persuade to the leading of a godly life, which is always attended upon by such a blessed death, that bringeth so many comforts with it, when all other comforts fail; and so many joys after it; of all which they deprive themselves, who neglect God's service, and spend their time and strength in the eager pursuit of worldly vanities.
§. Sect. 9 Of the inestimable benefits which a godly life will bring in the world to come.
Finally, as a godly life is in this world profitable to all purposes, so is it most beneficial in respect of the life to come. For thereby we are secured from that everlasting woe and misery, prepared for all those who live and die in their sins, seeing there is no condemnation to those who are in Jesus Christ, which walk not after the flesh, but after the Spirit, and the second death shall have no power over them, who have their part in the first resurrection, to holiness and newness of life. Secondly, we are assured hereby of heavenly happiness; For they that have followed Christ in the regeneration, shall accompany him in glory. They that have lived like God's children in holiness and righteousness, as in this life they have the adoption of sons, and the Spirit of adoption, crying in their hearts Abba, Father, so shall they in the life to come, receive from their Father their heavenly inheritance; whereas they who have neglected these duties, can neither have this hope here, nor that fruition hereafter, seeing without holiness no man shall see God. For howsoever (as one saith) God made us without our selves, yet he will not so save us. But having given us a Being, reasonable souls, and his Word, whereby he hath made us acquainted with his will, and required our conformity and obedience, he will have us join with him in working out our own salvation, by performing those duties which he hath prescribed; and to walk in the way of holiness and righteousness, which leadeth to everlasting happiness. So that though our service of God in holy duties be not the cause of eternal life and glory, but the free mercies of God and merits of Christ, yet being the way which leadeth unto it, all may be assured that they shall attain to heavenly happiness, who go constantly in it; whereas contrariwise they who never go in this way, can never come unto that glory unto which it leadeth. Finally, a godly life is most profitable in respect of the life to come, because God graciously crowneth his own graces in his children, and the fruits of them in their new obedience, with a proportionable measure of glory and happiness, so that they who have in this life shined brightest in the light of grace and godliness, shall in that life shine brightest in glory and blessedness. They who have most glorified him by their holy conversation, he will impart unto them the greatest measure of glory, and both make them capable, and replenish them with greatest joys. So that if we have any care or desire to be secured from endless miseries, or to be assured of eternal happiness, let us be moved hereby to serve and please God in the duties of an holy life; yea, seeing the Lord in some proportion fitteth his wages to our works, and the rich rewards of his free grace, according to those endeavors which he hath wrought in us of seeking his glory; let us, being transported with an holy ambition, devote our selves wholly to his service, & not only labor to keep an ordinary pace with others, but striving for the richest prize, let us endeavor to out-strip all that run with us in the race of godliness.
CAP. XLIII.
Of other singular privileges, wherewith God crowneth a godly life.
§. Sect. 1 Their conceits confuted, who imagine that God wholly reserveth the rewards of those that serve him, for the life to come.
HAuing seen the benefits which accompany a godly life, let us now also consider of the privileges wherewith God crowneth those that lead it. Although in truth there is little difference between these two, seeing those benefits are privileges, as being peculiar perogatives belonging only to the godly; and these privileges singular benefits, which are promised and given them as rewards of their godliness. But because I would not glut the Readers appetite with satiety, by setting before him all at once, a multitude of dishes cooked after the same fashion, I thought it not amiss to reserve these that follow (as it were) for an after-course or second service, dressed in somewhat a different manner; for as I considered the former benefits as the fruits of a godly life; so I will consider these, as privileges coming directly from God, wherewith he endoweth and inuesteth the persons of the godly, who desire and endeavor to serve and please him. Although here again I must confess, that those fruits of godliness are the free gifts of God's grace, and these privileges wherewith God peculiarly advanceth the godly, may insome sort be called the fruits of their godliness. But that we may come to our present purpose. It is the conceit of wicked worldlings, that God wholly deferreth to reward those that leave their sins, and devote themselves unto his service, till the Day of Judgment; and the punishments of those who neglect him, and serve their own lusts, to the same time, if at least they believe at all, that there will be such a Day, or such a retribution of rewards and punishments: And that in the mean while all things happen alike to all, to the righteous and to the wicked, to the good and clean, and to the evil and unclean, &c. Now because (according to the Jews proverb) the days are prolonged, therefore they conclude, that all prophecies shall fail, being ready with those scorners to ask; Where is the promise of his coming? And because sentence against their evil works is not executed speedily, therefore their hearts are fully set in them to do evil; and because good works, and the sincere service of God is not (as they think) in this life rewarded, they measuring all things by sense and outward appearance, conclude that there is no profit in it. And that therefore they will not buy uncertain hopes at so high a price, as to forgo for them the pleasures of sin, which are so sweet to their carnal taste, and to weary themselves in God's service, which is so distasteful to their corrupt appetite.
§. Sect. 2 That God ordinarily giveth greatest plenty of worldly blessings to worldly men.
And surely it cannot be denied, but that God, in the greatest part, reserveth in his own keeping the rewards which he hath promised to his own servants, and maketh them to live more by faith then sense. That ordinarily he giveth outward and temporal things in greatest plenty, to such beasts as he fatteth for the slaughter, and letteth his own sheep feed upon bare Commons; that he filleth the bellies of wicked men with his hid treasures, and causeth their eyes to stand out with fatness; because (according to their own desires) he giveth unto them their portion in this life, and all the good things which they are ever to enjoy; and keepeth his own children to a shorter allowance and more spare diet, training them up in his School, with more severe discipline, that learning his will and ways, they may be made fit for their heavenly Inheritance. It is true, that God's servants also are most commonly subject to crosses and afflictions more then other men; and always debarred of many pleasures of sin, which are sweet and delightful to the carnal appetite, of which bewitching cups the wicked of the world do drink their fill. So that if they should be sequestered from their hopes, and judged only according to outward appearance, they, above all others, would seem most miserable. But what more then brutish blockishness were this, if we should by all this be encouraged in sin, or discouraged in God's service? For can we imagine that the just Judge of heaven and earth should deal unjustly? or that Wisdom it self should be so unwise in the dispensation of rewards and punishments? Is God thus bountiful to strangers and enemies, that he causeth them to abound with earthly blessings; and reserveth he nothing better in store for his own children that serve and please him? Doth he correct their slips and falls with such smarting rods of temporary afflictions? and hath he not three-stringed whips, Strappadoes and Rackes, for such as traitorously rebel against him, and willfully dishonor him by their outrageous wickedness? Shall we, who have not so much as the least spark of that justice and truth, bounty and goodness, which is in him as an infinite flame, perform our promises which we have made to our servants? and shall not God keep his covenant with his? Shall we prefer those of our own family before strangers, and extend our bounty to those that serve and please us by doing our will, much more then to others who neglect us, yea rather disgrace and wrong us by their ill carriage? and shall the Lord, whom we see so bountiful to his enemies, be niggardly to his friends? and not reserve his richest rewards for those which have endeavored to do him best service, seeing heaven and earth are at his disposing? Let us not then so much look upon our severe education, as upon the inheritance unto which we are thus trained. Not upon the sorrowful seed-time, but upon our joyful harvest. Not upon our sharp conflict, wounds and skarres, but upon our Victory, Triumph and Crown: And so shall we be easily able to make Moses his choice, and rather desire to suffer affliction with the people of God, then to enjoy the pleasures of sin, which last but for a season.
§. Sect. 3 That even in this life God endoweth the Godly with many singular and peculiar privileges, and first, that he loveth them above all other his creatures.
Yet, that secure worldlings may not be proud of their present preferments, nor pleasing themselves with their portion, neglect to do God better service, because they think he hath no better wages then the temporary pay of worldly benefits; and that God's faithful Servants may not be discouraged in holy and Christian duties, because all their estate standeth in hopes, and little in fruition; let us consider in the next place, that even in this life the faithful have many rich and royal privileges, as the present pay and earnest of their heavenly happiness, for their better encouragement in all Christian duties, of which, wicked worldlings that utterly neglect them, are wholly destitute. Whereof we are to take the better notice, because howsoever they generally belong to all God's children, yet many take little comfort by them, either by reason of their ignorance, which causeth them not to know them; or their carelessness, which will not let them seriously consider of them; or their earthly-mindedness, which maketh them, with Lots wife, more to look back upon the pleasures of Sodom, then upon those privileges which lie before them, as they are going on in the ways of godliness, and to cast their eyes so much upon the false splendor and brightness of worldly vanities, that being dazzled therewith, they are not able to discern spiritual and heavenly excellencies; or finally, because they are so negligent in the duties of God's service, and weaken their faith with so many slips and falls, wants & imperfections, that they are not able to make use of their privileges, nor to apply them unto themselves with any comfort & assurance. And to speak nothing of that reward which virtue and holy duties bring with them, in their own excellency, and in the conscience of well-doing; nor of the foulness of vice, which is punished in it self, and with those checks of conscience, and terrors of mind accompanying sinful actions, which make the heart sorrowful and full of disquietness, when there is nothing but mirth and jollity in outward appearance (in which regard, notwithstanding piety in the service of God, is much to be preferred before the pleasing of our own sinful lusts, though there were no afterreckoning, no heaven or hell, rewards or punishments) there are many special and rich privileges, wherewith God even in this life crowneth that faithful service which is done unto him. The first, and fountain of all the rest, is, that God loveth them above all other his creatures, with a special and singular love, which moveth him to multiply all his favors upon them, in all things which may further their temporary good and everlasting happiness. For he loveth those that fear and serve him, with an everlasting love, and having set his affection upon them, he loveth them to the end; which he hath notably manifested unto them, in that this love could not be broken off by their enmity against him, but when they were yet sinners and enemies, he sent his Son, his only Son, the Son of his love, to die for their sins, that they by him might attain unto everlasting life and happiness. In him he hath adopted them for his sons and children, and loveth them as a tender father loveth his child, accepting graciously of all their imperfect service, passing by all their infirmities, and pardoning all their sins. Yea, he numbereth them among his chiefest Jewels, and indoweth them with such special testimonies of his love, that it is easy to discern between the righteous and the wicked, between him that feareth God, and him that serveth him not. But though the love of a father be great towards his child, yet it doth not sufficiently express God's love towards his, and therefore he compareth it to the love of a tender-hearted mother towards her sucking infant. And yet this cometh short (as it needs must: for how can that which is finite reach to that which is infinite?) and therefore he saith, that though a woman may forget her sucking child, yet he will not forget them. And in this regard, to express the greatness of his love, he taketh a resemblance, from the highest degree of love amongst men, which is of an husband towards his wife, yea of a Bridegroom to his Bride, unto which, the love of parents and friends, yea, of any other thing in the world, giveth place, seeing they are coupled in such near union and communion, that they are no more two, but one flesh; so that the one, in loving the other, loveth himself, and cannot make much of his Spouse, but he cherisheth his own flesh, (as it were) in another body. The which infinite love of God towards those that serve him, giveth unto them full assurance, as of his present favors, so especially of heavenly happiness. For if the Lord delight in us, then he will assuredly bring us into this heavenly Canaan, which floweth with a large stream of far greater blessings then milk and honey, even with a flood of pleasures, which are at God's right hand for evermore. If the Lord so dearly love us, then he will delight in our company, and where he is, there we shall be also. For where should the children be, but in their fathers family? Where should the Bride be, but with her Bridegroom, who take their chief pleasure in the mutual fruition of one another's love? The which high and holy privilege, is a most effectual reason to make us diligent in all the duties of God's service, which assureth us that we are in this love and liking with God, upon which dependeth our eternal happiness. For if men think it such an high prerogative to be the favorites of great Princes, that they think all pains and service too little, which may endear them to their love, because this alone entitleth them to all other benefits of honors, riches, and pleasures which a kingdom can yield unto them; then with what cheerfulness should we perform all holy duties of God's service, which assure us, that we shall be, and are his special Fauourites, who hath heaven and earth at his disposing, with all the rich treasures and joyful pleasures contained in them, in the assurance whereof, our Savior telleth us, that we have much more cause to rejoice, then in the gift of miracles, or that the foul spirits are subdued unto us?
§. Sect. 3 That God watcheth over the godly with his special providence; and the benefits of this privilege.
The second privilege which God vouchsafeth unto all those that lead a godly life, is, that loving them with this fatherly love, he watcheth over them with his providence, to confer upon them all manner of good. For howsoever all things in heaven and earth are subject to this all-seeing and all-ruling providence, yet after a more special manner he watcheth over those that fear him, as his own peculiar people; and though his power and presence extend to all the world, like the power of a King unto his whole Dominions, yet he is hereby chiefly beneficial to those that fear and serve him, as being of his own family, yea his adopted children in Jesus Christ. Thus the Psalmist saith, that the eyes of the Lord are upon the righteous, and his ears are open unto their cry. And again, The eyes of the Lord are upon them that fear him; And as Elihu speaketh, He withdraweth not his eyes from them. So David in another place; The Lord knoweth the days of the upright, and their inheritance shall be forever. Yea, but the eyes of the Lord are upon all things, and there is nothing so secret, that is unknown unto him; and what privilege then have those herein that serve him, above those that serve him not? It consists not in the general view, and notice which God taketh of one thing as well as of another; but in that he hath a more watchful and benign eye over those that fear him, to preserve them from all evil, and to bestow upon them all that is good; by reason whereof they are so far from miscarrying by any chance and casualty, any malice or fury of their enemies, that not so much as an hair can fall from their head without the will of their heavenly Father. In which respect, the Lord compareth himself to an Eagle, which safely carrieth her young, and defendeth them from all other ravenous birds, when they are unable to shift for themselves. And to a careful Shepherd, who not only keepeth his Sheep from the Wolf, but also feeds them in green Pastures, driveth them to the still waters, cureth the sick, and carrieth in his arms the lame and weak, as David also showeth by his own experience. And thus our Savior called himself the good Shepherd, who watched over his Sheep with such love and care, that he was ready to lay down his life for them, rather then they should perish by any danger. Now the benefits which we have by this privilege, are many and inestimable. For by this special providence, God, like a faithful Shepherd, leadeth us out and in, and directeth us in all our courses, guideth us in the ways of his Commandments, and keepeth us from wandering in the by-paths of error, and from losing our selves in the deserts of sin. And thus the Psalmist saith, that the steps of a good man are ordered by the Lord, and he delighteth in his way; whereby he is kept from falling into many sins, unto which he is prone through natural corruption, and wherewith others, that are not thus guided and governed, are often and easily overtaken; and also into many dangers and evils, to which their frail lives are subject, whereinto others not thus directed, do rush and perish in them. Secondly, by this special providence, those that serve the Lord, are preserved from all evils, and protected against all enemies; and that not after a slight and ordinary manner, but with such vigilant care and tenderness, as a man watcheth over the apple of his eye, as the Lord professeth, and David also found by his own experience. The which, though it be all-sufficient to preserve us from all danger of evil, yet for our greater comfort, and the better confirming of communion and love between his holy Spirits and us, he causeth his Angels to incampe round about those that fear him, and delivereth them; yea, he committeth them unto them, as their special charge, to keep them in all their ways, and to bear them in their hands, that they dash not their foot against a stone. Of which, we have many examples; as of the three children thus preserved in the fiery furnace; and Daniel in the Lions den; and in that mighty Army of holy Spirits, sent for the comfort and encouragement of Elisha servant. Thirdly, by this special providence, God both upholdeth his children that serve him, when they are ready to fall into sin and danger, and raiseth them up being fallen; preserveth them from troubles and afflictions, and delivereth them out of them when they call upon him. For he covereth them with his feathers, and under his wings they shall be safe, his truth shall be their shield and buckler, &c. The eyes of the Lord are upon those that fear him, to deliver their soul from death, and to keep them alive in famine. In which regard, the Lord encourageth his servants against all dangers; Fear thou not, for I am with thee: be not dismayed: for I am thy God; I will strengthen thee, yea, I will help thee, yea, I will uphold thee with the right hand of my righteousness, &c. Or if for their chastisement they be afflicted and foiled with any evil, either of sin or punishment, yet they shall not be forsaken, and suffered to lie and perish in it, and as the Psalmist speaketh, Though they fall, they shall not utterly be cast down, for the Lord upholdeth them with his hand. Yea, though many be the troubles of the righteous, yet the Lord delivereth them out of all; and though he beateth them with his rods, yet he keepeth all their bones, so that not one of them is broken. For the Lord upholdeth them in their integrity, and setteth them always before his face, as David speaketh out of his own experience. Finally, as God by this special providence preserveth those that serve him, from all evil; so also he provideth for them all that is good, supplying all their wants, and relieving them in all their necessities. For if we trust in the Lord, and do good, we shall dwell in the Land, and verily we shall be fed; if we delight our selves in the Lord, he will give us the desires of our hearts. Which argument David useth, to move all unto God's fear: O fear the Lord (saith he) ye his Saints, for there is no want to them that fear him. The young Lions lack and suffer hunger, but they that fear the Lord, shall not want any good thing. Now what greater privilege, then to be thus at God's finding? to have him our guide to direct us, our King to govern and defend us; our loving Father, and careful Shepherd, to feed us, and supply all our wants; to preserve us from dangers, and deliver us out of all our troubles; to heal our wounds, and cure our diseases: seeing he beholdeth all our wants, and is all-sufficient to supply them? What stronger motive then this, to move us wholly to devote our selves unto his service, in whom we live, and move, and have our being, seeing our frail lives are liable to so many evils, both of sin and punishment, obnoxious to so many dangers, and stand in need of so many helps and comforts, that if the Lord should but for the least moment withdraw his hand, and cast us from under the protection of his wise and powerful providence, we should utterly perish and come to nothing?
§. Sect. 4 That he guideth and governeth the godly with his grace and holy Spirit: 1. In their prosperity.
The third privilege which the Lord vouchsafeth unto the godly, is, that he so guideth and governeth them by his grace and holy Spirit, that they make a right use of all estates, both of prosperity and adversity, and turn all things which happen unto them by the Divine providence, to their spiritual good, the enriching of their souls with all saving graces, and the furthering and assuring of their eternal salvation. For whereas wicked men, enjoining worldly prosperity, do stand in slippery places, their table becoming a snare unto them, and their honors, riches and pleasures, the baits of sin, which make them to fall into the devils nets of perdition (for their honors nourish and increase their ambition, their riches serve as sweet drinks, to make them thirst the more, and increase their swelling dropsy of covetous desires, their pleasures make them more sensual and voluptuous, and all together work in them pride, and forgetfulness of God, carnal self-love, and love of the world, affiance in earthly vanities, and contempt of spiritual and heavenly things) The Lord preserveth those that fear and serve him, from falling into these temptations, by moderating their desires, and mortifying their carnal concupiscence, so as they do not excessively affect these worldly vanities, nor dote upon them when they have them, but use them only as helps and comforts of their pilgrimage, and not set their hearts upon them as their Paradise, and the rewards of their Country, because they know them to be vain and uncertain, both in their getting and keeping; momentary and mutable, being every day ready to leave us, or we them. Their honors do not puff them up in pride, but make them the more humble, seeing they possess them not as their own proprieties, but as God's Talent, whereof one day they must give a reckoning; as we see in the example of David, who though he were advanced from a low estate to a Kingdom, yet professeth, that his heart was not haughty, nor his eyes lofty, but that he behaved himself in all meekness and mildness, as a child weaned of his mother. Their riches do not withdraw their hearts from God, though they abound in them, neither do they trust in them, because they know them to be uncertain, but in the everliving God, who giveth them richly all things to enjoy; as we see in the example of Job, who though he were the wealthiest man in all the East, yet he did not make gold his hope, nor said unto the fine gold, Thou art my confidence; nor rejoiced, because his wealth was great, nor because his hand had gotten much. But only they use them as the great instruments of well doing, and as means to enable them to exercise themselves in the works of mercy, according to Job's example, who being rich and able to do good, did not withhold from the poor their desire, nor caused the eyes of the widow to fail, nor did eat his morsels alone, but did let the fatherless eat thereof, nor would see any perish for want of clothing, nor the poor to lie without a covering. Their pleasures, though as great as they enjoy, who have eminent places in Kings Courts, do not, like intoxicating cups, bewitch them, and make them so drunk, that they forget the joys of heaven, unto which they aspire, but even when they have drunk the deepest draught of them, they can (with Solomon) say of them, that all is vanity and vexation of spirit, and that there is no profit under the Sun. And when they are put to their choice, so as they must of necessity leave the one, to embrace the other, they will, with Moses, have such respect to the recompense of their heavenly reward, that they will choose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season. Finally, though with the Patriarchs they abound with God's blessings, yet they will not fixe their hearts upon them, because here they have no continuing City, but they seek one to come, which hath foundations, whose builder and maker is God; and therefore like the Workman, is permanent and everlasting. Now what a privilege is this, to be upheld in such slippery places, in which, all that are left to themselves, do fearfully fall? to have antidotes against these dangerous drinks, wherewith all that want them, are poisoned? to be made more humble, mindful of God, and thankful unto him by these worldly things, which make the most proud, forgetful and ungrateful? Finally, to have such a right use of all these earthly and temporary blessings, that they become unto us pledges of God's love, and earnest pennies of eternal happiness, and so to enjoy both earth and heaven, all the comforts of this life, as helps and furtherances to assure us of the glory and joys of the life to come? Of which, seeing none but the godly are partakers, what a strong motive should it be to persuade us unto the service of God in an holy life?
§. Sect. 5 Secondly, he guideth the godly in the time of their afflictions.
In respect also of the afflictions of this present life, godliness hath no less privileges. For first, they which carefully serve & please God, are wholly delivered from thē, as they are punishments of sin to satisfy God's Justice, because Christ hath in their stead satisfied for them, & paid their debt to the uttermost farthing, and by taking away their sins through his death and sufferings, hath also cancelled the hand-writing which was against them, freed them from the curse of the Law, and all the punishments which were due unto them. Secondly, by leading of a godly life, we are freed from afflictions in the greatest part, as they are the corrections of God's children. For howsoever sometimes the chief end, at which God aimeth in afflicting the godly, is the trial of those graces which he hath given them, that being approved, he may be glorified that gave them, and his gifts crowned in those that have received them; yet for the most part, sin being the occasion, even of these trials, and the cause of other crosses, according to that in the Lamentations; Wherefore doth a living man complain, a man suffereth for his sins? Hereof it followeth, that we may escape these afflictions, if we carefully flee sin, and serve the Lord in the duties of a godly life. For though the Lord judgeth his children in this life, that they may not be condemned in the life to come; yet it is not as they are innocents (for thē they should never come into judgment) but as offenders, who by their sins and negligence in his service, have deserved these, and far greater punishments. Though he chastizeth every son whom he receiveth, yet not being faultless, but when by their sins they have displeased him, that he may bring them to repentance and amendment. And therefore he prescribeth this repentance as a means to prevent his corrections, seeing, by reason of natural frailty and corruption, we cannot be wholly innocent: As many as I love, I rebuke and chastise; be zealous therefore and amend. Though he make afflictions to serve for sovereign salves to his Children, yet he would not apply them to the whole skin, and sound flesh, but because they have sores which need to be cured, being so festered, that the balm of his benefits will not heal them. Finally, when by afflictions he weaneth them from the love of the world, it presupposeth that they dote too much upon it, and argueth, that if, as they ought, they did loath and contemn it, in comparison of spiritual graces, and heavenly glory, they should not have it imbittered unto them: For what mother would rub her teat with mustard, or wormwood, to wean her child, if he had wit and will to leave it in due time? So that if we would carefully flee sin, and please our heavenly Father, by doing our duty, we should not need to fear stripes, but should be continually cherished and encouraged with rewards. If we would not surfeit of sin and wound our consciences, we should not be troubled with the bitter medicine, and sharp and searching salve. But we might, with comfort and assurance, apply God's promises of preservation, both from outward and inward afflictions, even when they are most rife in the world, and seize upon others round about us, according to that of Eliphaz to Job, He shall deliver thee in six troubles, yea in seven there shall no evil touch thee. And that of the Psalmist, Many sorrows shall be to the wicked, but he that trusteth in the Lord, mercy shall compass him about. Thirdly, if by our sins we have brought afflictions upon us, yet walking before God in our ordinary course, after an holy manner, we shall have hereby this privilege, that those afflictions which are pernicious unto others, both in respect of their souls and bodies, shall not be able to do them any harm. Or though, like the Serpent, they bite them by the heel, and cause some temporary smart, yet being armed with the breast-plate of righteousness, they shall not hurt their vital parts, nor any whit hinder them of everlasting happiness. Yea contrariwise, through the good blessing of God, and assistance of his holy Spirit, sanctifying them to their use, they, with all other things, shall work together for their good, by drawing them nearer unto God, through unfeigned repentance, by mortifying their sins, weaning them from the world, strengthening them in all grace, and by being unto them infallible signs of God's love, and their adoption. In all which, and innumerable other respects, they may conclude (not from the sense and smart of their afflictions, which, as the Apostle speaketh, seem not joyous, but grievous) but from the fruits of righteousness, which spring from them; that it is good for them that they have been afflicted, that they might learn God's Statutes; and that it is good for a man that he bear the yoke from his youth: yea, that they are blessed whom the Lord chasteneth, and teacheth them out of his Law. Finally, by leading of a godly life, we have this privilege in respect of our afflictions, that we shall have seasonable deliverance out of them, when as it shall be most fitting, both for God's glory, and our own spiritual and everlasting good. For as the Wise man saith, The righteousness of the upright shall deliver him, but transgressors shall be taken in their naughtiness. So the Psalmist saith, that many are the troubles of the righteous, but the Lord delivereth them out of all. For, When the righteous cry, the Lord heareth, and delivereth them out of all their troubles: according to his gracious promise, Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me. And therefore this also should effectually move us unto the duties of a godly life, feeing hereby all estates are sanctified unto us, and even afflictions themselves are turned to our good, which in their own nature are the punishments of sin. For seeing through our intemperate lusts, we oftentimes surfeit of the pleasures of sin, and thereby cast our selves in to many afflictions (as it were) dangerous diseases, who would not esteem much of such a cordial, as will keep the poison of the disease from the vital parts? yea, which will cause the sickness it self to become a means of increasing and confirming our spiritual health? But such a cordial is true godliness, which converteth afflictions, which in their own nature are the diseases of our souls, and states, caused by surfeiting upon sin, into notable helps and means for the bettering of our spiritual estates, by making us to flee sin more carefully, whereupon we have surfeited, and by confirming and increasing all God's graces in us.
§. Sect. 6 That God inwardly guideth the godly by his grace and holy Spirit.
The fourth privilege which the Lord bestoweth upon the godly, is, that as he outwardly governeth, defendeth and preserveth them by his wise and powerful providence; so he giveth unto them an inward guide to direct and rule them, to excite, uphold and strengthen them in all good courses, to purge them from all their corruptions, and to enable them unto every good work; even his own holy Spirit, and that not to visit them sometimes by fits, but to dwell in them as in his temples, and to keep in their souls and bodies continual residence, that he may be always ready to direct and guide them in all their ways, to strengthen their weakness, and to comfort their feeble hearts, that they may not faint in their Christian course. And this the Lord promiseth to the faithful; I will put my Spirit within you, and cause you to walk in my Statutes; and, Ye shall keep my Judgments and do them. Neither doth this Spirit come alone, but richly and royally attended with a choice troop and train of all sanctifying and saving graces; as faith, hope, charity, patience, humility, and a good conscience, with the rest, which are of incomparable more value then the whole world, as bringing with them, for the present, the greatest comfort and contentment, and being for the time to come, earnest-pennies of everlasting joy and happiness. Nor doth this holy Spirit give us these graces in the first and least degrees only, but doth daily nourish and increase them in us, from one degree to another, till from infancy to child-hood, and from thence to youth, we do at last grow up unto a perfect age in Christ, bringing forth most fruit in our latter end. For being assisted and comforted by the Spirit, we overcome all difficulties, and those duties which at the first seemed hard and almost impossible, become familiar and pleasant; that yoke of Christ which at first galled us, doth not hurt us at all, when we are anointed with this oil, and his burden which seemed intolerable, having this Companion to help and assist us, becometh light and easy, yea, sweet and delightful. And so on the other side, when we submit our selves to be guided and governed by the Spirit in the duties of a godly life, and do not grieve it by quenching the good motions which it suggesteth unto us, we cause the good Spirit of God to take pleasure in his habitation, and to delight in us to do us good, multiplying and increasing his graces in us, of which we have brought forth such good fruits, and redoubling our talents, when as we have rightly used them to our Masters advantage; according to that of our Savior; To him that hath, shall be given, and he shall have abundance; and from him that hath not, shall be taken even that which he seemeth to have.
CAP. XLIIII.
Other singular privileges, wherewith God in this life crowneth the godly, which are the fruits and effects of his holy Spirit.
§. Sect. 1 That God sealeth unto the godly, the assurance of their adoption.
THe fifth privilege peculiar to the godly, is the fruits and effects of the Spirit, the first and chief whereof is this, that the Spirit witnesseth and sealeth in their hearts and consciences the assurance of their adoption, whereby of the children of wrath and firebands of hell, they become the children of God, and coheirs with Jesus Christ of their heavenly Inheritance. For as many as are led by the Spirit, they are the sons of God. For ye have not (saith the Apostle) received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba Father. The Spirit it self beareth witness with our spirit, that we are the children of God. And if children, then heirs, heirs of God, and joint-heirs with Christ. And again, Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba Father. So the Evangelist John saith, that as many as received Christ, to them he gave this privilege to become the sons of God, even to them that believe on his name. So that whosoever lay hold upon Christ by a true and lively faith, and bring forth the fruits thereof in holiness and newness of life, thereby approving themselves to be such as are led by the Spirit, they have this high and honorable privilege, that they are the sons of God, and coheirs with Christ in his Kingdom of glory. The which should be a most effectual regument to persuade us to flee all manner of sin, that we may not grieve the holy Spirit of God, whereby we are sealed unto the day of Redemption, and to lead a godly & Christian life, that we may walk worthy this high calling, & approve our selves to be God's children, by resembling our heavenly Father in holiness and righteousness. For if we would think no pains too much in the service of an earthly King, if thereby we could be assured, that he would adopt us for his sons, yea, make us heirs apparent to his Crown and Kingdom, though corruptible and momentary; how diligent should we be in serving and pleasing God, who hath of his free grace assured all those that fear and serve him, that they shall be his adopted sons, and heirs of his incorruptible and glorious Kingdom, which shall have no end; seeing this Crown bringeth no care with it, but all security, and such surpassing joy and glory, as neither the eye hath seen, the ear heard, nor the heart of man can possibly conceive?
§. Sect. 2 The second special privilege, is spiritual illumination.
The second special privilege and fruit of the Spirit, peculiar to the godly, is, that he openeth their eyes blinded with natural ignorance, so as they see the wonderful things of God's Law, and enlighteneth their dark minds with supernatural, spiritual and heavenly Wisdom and prudence, so as they not only conceive of the high and hidden mysteries of God's Kingdom, which the wisest of the world that are not thus illuminated, are not capable of; but also in a saving manner are able to bring all they know to use, for their spiritual direction in all the ways of godliness, which will bring them to heavenly happiness. For it is the oil of the Spirit, wherewith our eyes being anointed, do see and know all things. It is this comfortable School-master that teacheth us all things, as our Savior speaketh; without whose instruction we remain ignorant of God's will. For as no man knoweth the things of a man, save the spirit of man which is in him; even so the things of God knoweth no man, but the Spirit of God. And whatsoever God maketh known unto us of his secret counsels, he reueyleth it unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God. He is that spiritual eye-salve, wherewith Christ anoynteth our eyes that we may see. It is he which by his secret whisperings (as it were) a voice behind us, teacheth us the way of salvation, saying, This is the way, walk ye in it. But yet this voice is not heard of all, but the faithful only, whose ears God hath opened. This heavenly Light shineth not to all in all places, but only in Goshen to the true Israel of God, all others still remaining in a more then Egyptian darkness; and to whomsoever it appeareth, it teacheth them to deny ungodliness and worldly lusts, & to live soberly and righteously, and godly in this present world. This spiritual and divine School-master teacheth not all men; but those that truly fear God; according to that of the Psalmist, The meek will he guide in judgment, and the meek will he teach his way. And again, What man is he that feareth the Lord? him shall he teach in the way that he shall choose. And to such alone, who medirate in his Testimonies, and keep his Precepts, he giveth more wisdom and understanding then to the ancient, or then to their teachers. The which should be a powerful reason to move us unto the practice of all holy duties in a godly life, seeing hereby we are assured of this spiritual illumination and heavenly Wisdom, which is so high a privilege, that it far exceedeth all worldly treasures, in so much as he who best knew it, could not tell how to value it, or to equal it with any price. Happy (saith he) is the man that findeth wisdom, and the man that getteth understanding: for the merchandize thereof is better then the merchandize of Silver, and the gain thereof then fine Gold. She is more precious then Rubies, and all the things thou canst desire, are not to be compared unto her, &c. So Job, But where shall Wisdom be found? And where is the place of understanding? Man knoweth not the price thereof, neither is it found in the Land of the living. It cannot be gotten for gold, neither shall silver be weighed for the price thereof. It cannot be valued with the gold of Ophir, with the precious Onix, and the Sapphire, &c. And therefore if men think no pains too much to obtain gold and precious treasures, how much more should we labor without weariness for the getting of this Spiritual Wisdom, which in true worth doth so far exceed them? What care should we take to be in the number of the godly, to whom this divine Light only shineth? Yea, to be richly stored with this treasure of godliness, wherein this heavenly Wisdom chiefly consisteth? For the fear of the Lord is Wisdom; and to depart from evil, is understanding. Or as the Psalmist speaketh; The fear of the Lord is the beginning of Wisdom; a good understanding have all they that do his commandments.
§. Sect. 3 The third special privilege, is Sanctification by the Spirit.
The third special privilege bestowed upon the godly, is, that the Spirit of God sanctifieth them, changing and renewing their natures, from sinful corruption, to sanctity and holiness. For it so enlighteneth their minds, that they behold sin as it is in it own nature, most ugly and deformed, and causeth them to condemn it as the greatest evil. It worketh their wills, hearts and affections to a loathing and detestation of it, so that they consent not unto it, so far forth as they are renewed, even when the Law of their members, warring against the Law of their minds, doth lead them captive. Neither can they sin, as in former times, with full consent of will, because it is in part sanctified, nilling that which the flesh willeth, in which regard the Apostle John saith, that he who is borne of God, sinneth not, for his seed remaineth in him, and he cannot sin, because he is borne of God. And as being thus sanctified, they are inwardly kept from sin, in respect of the love of it, and free and full consent unto it; so also from innumerable outward acts of sin, into which others fall; partly, because they look more carefully & conscionably to their ways, but especially, because the good Spirit of God dwelling in them, quencheth the fiery darts of Satan's temptations, by his holy motions and monitions, which oppose and fight against them, and so stayeth them when they are ready to slip, and upholdeth them when they are ready to fall. Yea, by renewing and changing of our natures, it worketh in us, so far forth as we are sanctified, an utter auersnesse to sin, and maketh us spiritually to hate it as much as ever we naturally loved it; so that it is no pain to us, nor any violence offered unto our will, when we resist and flee from sin, as it is to the wicked and unregenerate, who naturally drinking in iniquity as the Fish water, are (as it were) tormented with thirst, when they are forced to to forbear it. But though there were no shame nor punishment to restrain them, no law to condemn them, nor heaven or hell to reward or punish them, yet they would be a law to themselves, and with all cheerfulness flee and forsake sin, out of that hatred and detestation which they have conceived of it. And as they are thus preserved from sin; so being quickened by the Spirit of God dwelling in them, they receive power and spiritual strength, whereby they are enabled to do God's will, and to serve and please him in the duties of a godly life, & that not with that irksome tediousness which the unregenerate feel in themselves, because God's will and theirs are opposite and contrary one to the other, but with cheerfulness and delight, as the Angels in heaven, because their wills, being changed and renewed, are conformed to the will of God, so that in doing his will, they do their own, in which regard it is their meat and drink, when as with our Savior they perform the will of their heavenly Father. Now what a singular privilege is this, to be freed from the tyranny of sin and Satan, so as they have no dominion over them, to rule and carry them which way they list, to their utter ruin and destruction? To leave sin, not as wicked men, for fear of punishment, though they love it better then the first borne of their bodies, yea then their own lives, but out of mere hatred and detestation of it, because there is an averseness of their renewed nature unto it? To yield obedience unto God's Law, not out of terror and constraint, but out of love and liking? To long and thirst in our souls after God's presence, and the fruition of his holy ordinances, and even to break with longing after God's Judgments at all times, that we may yield unto them that perfect obedience which he requireth, and we desire? To esteem sin the greatest bondage, and to complain most bitterly, when we are led captive by it? Finally, to be freed from all burden and wearisomenesse in our obedience, and to esteem Christ's yoke light and easy, yea sweet and pleasant; seeing God's glory and our salvation, our obedience and eternal blessedness, are inseparably linked together? All which inestimable privileges accompanying a godly life, may, as effectual reasons, move us to embrace it.
§. Sect. 4 The fourth special privilege, is internal and spiritual joy.
The fourth special privilege, which the Spirit of God bringeth to the godly, is internal joy, which the Apostle numbr ••• among the fruits of the Spirit, and is a grace that ariseth out of our justification and reconciliation with God, peace of conscience, and assurance of our salvation, which cannot be crossed by any occurrent. The which joy far exceedeth all the joys of the world. For they satisfy not, but leave the soul empty, so that the joy of one pleasure, doth but stir up the appetite to hunger after another, which if it should not be enjoyed, leaves nothing but sorrow behind; whereas this (as our Savior speaketh) is a full joy, in the fruition of God, partly, in sense and feeling, according to that of the Psalmist, O taste and see that the Lord is good! and partly, in the assurance of faith, which maketh us rejoice in expectation of full fruition. Worldly joy is short, and momentary, like the crackling of thorns under a pot, which causeth a sudden blaze, & as suddenly goeth out: but the joy of the Spirit is lasting and permanent, and no man (as our Savior saith) can take it from us. That consists in eating and drinking, and the enjoining of such company as are like our selves; but this, in the souls fruition of her beloved Spouse, whose love is better then wine; seeing his favors are so full of ravishing delight, that the heart is not able to contain them, as we see in the example of the Spouse in the Canticles, who being brought by her Bridegroom into his banketing house, was so filled, that she even surfeited of his delicacies, which forced her to cry out, Stay me with flagons: Comfort me with apples, for I am sick of love. Of which sweet and gracious entertainment of the faithful soul, the Psalmist also speaketh, They shall be abundantly satisfied with the fatness of thy House, and thou shat make them drink of the river of thy pleasures. Finally, the joy of worldlings accompanieth their prosperity; but when the evil day cometh, it leaveth and forsaketh them, and is turned into sorrow and grief of heart: but the godly rejoice even in their tribulation & affliction, in their assurance of God's love, and because they know that they shall work together for their good, these light and momentary afflictions causing unto them a far most excellent and an eternal weight of glory. They account it all joy (as the Apostle James speaketh) when they fall into diverse temptations, knowing that the trial of their faith worketh patience. And when they are persecuted for righteousness sake, they being blessed in their sufferings, rejoice, and are exceeding glad, because their reward is great in heaven. And thus the Apostle saith, that the Thessalonions received the Word in much affliction, and with joy in the holy Ghost. And that the Hebrews took joyfully the spoiling of their goods, knowing themselves, that they had in heaven a better, and enduring substance. The which joy is a supernatural gift, and fruit of the sanctifying Spirit, which all cannot attain unto, but the faithful only; and therefore the Apostle prayeth for the Romans, that the God of hope would fil them with all joy and peace in believing, that they might abound in hope through the power of the holy Ghost. It is a privilege wherein wicked men have no portion, but is peculiar to the godly, in whom the Kingdom of God is begun in this life, which none enjoy, but they which seek also his righteousness; seeing it consisteth not only in peace and joy in the holy Ghost, but also in righteousness, as the Apostle speaketh: and therefore, seeing those things cannot be separated, which God hath conjoined, we must labor after righteousness, if we would be partakers of this joy; unto which, if we do attain, we shall assuredly be filled with it. For if the Apostle rejoiced in it, as in his Crown and joy, when he had been a means of converting others, and bringing them into the way of truth and righteousness; and if the Apostle John rejoiced so greatly, that he professeth he had no greater joy in any outward thing, then when he saw his children walking in this way; then what inestimable joy must this needs cause unto us, when our selves, by walking in the way of holiness and righteousness, do attain unto the assurance of our own happiness?
§. Sect. 5 The last special privilege is Christian liberty.
The last special privilege peculiar unto the godly, which the Spirit bringeth, is Christian liberty, whereby being freed out of the hands of all our spiritual enemies, we serve the Lord in holiness and righteousness without fear, and so attain unto the glorious liberty of the sons of God, seeing his service is perfect freedom; and have power and dominion over all the creatures, so as we may use them to all purposes, both for necessity and comfort, having full right and interest in them by our adoption. The which privilege also is a fruit of the Spirit, according to that of the Apostle, Where the Spirit of the Lord is, there is liberty. And is derived unto us, when as the holy Ghost, by a lively faith applieth unto us the virtue and efficacy of Christ Jesus his death and satisfaction, whereby this liberty was first purchased for us; in which respect, our Savior also challengeth unto himself this power and prerogative of setting us at liberty, as being our alone Redeemer, who hath delivered us out of the hands of all our spiritual enemies; If (saith he) the Son shall make you free, you shall be free indeed. We were subject to the wrath of God, but our Savior hath freed us from it, and by satisfying his Justice, hath reconciled us unto him. We were under the curse of the Law, but he hath freed us, by being made a curse for us. We were the wretched slaves of Satan, and in the state of death and condemnation: but he by his death hath destroyed him that had the power of death, that is, the devil, that he might deliver them, who through the fear of death, were all their life time subject to bondage. We were servants to the world, and the vassals of the earthly Mammon; but Christ hath overcome the world, both for himself and all his Elect, and so set us at liberty out of this thralldom. We were the servants of sin, which made us slaves to all other enemies, and obeyed it in the wicked lusts thereof: for as our Savior saith, He that committeth sin, is the servant of sin; For his servants we are whom we obey, whether of sin unto death, or of obedience unto righteousness. And though with the Jews we were ready to boast of our freedom, and (as it were) out of our store, to promise liberty unto others, like those of whom the Apostle Peter speaketh, yet were we (like them) our selves, servants of corruption. For of whom a man is overcome, of the same he is brought in bondage. Finally, we were slaves to our own sinful lusts, vile affections, and turbulent passions, as wrath, pride, ambition, covetousness, and voluptuousness, which were the most cruel Lord's that ever tyrannized over any, seeing they kept such a narrow watch over us, that they gave us not so much as a breathing time of liberty, but forced us to drudge night and day, not only in the sight of others, but when we were retired into the most secret corners, because they held in miserable bondage our souls, as well as our bodies, our judgments, wills, and affections, so as we liked and pleased our selves in our thralldom, and had no desire to come out of it. But our Savior hath freed us from these enemies also, by mortifying our sins, and crucifying our corruptions, by virtue of his death, applied unto us by his holy Spirit. And lastly, we had no right to any of the creatures, having by sin lost our dominion over them; but our Savior and his holy Spirit, by giving us the liberties and privileges of sons, hath restored us to our right, so that they are all become good and pure unto us, being sanctified by the Word and prayer. But this royal privilege of Christian liberty belongeth not to all, but only to the faithful, who desire to serve and please God in the duties of holiness and righteousness. Neither can we ever attain unto any assurance that we have right and title unto it, till we feel it effectual in us for our sanctification. For all those who are by Christ freed from God's wrath, and reconciled unto him, have hereby a desire wrought in them to serve and please him, and will not willingly for any worldly hire provoke his displeasure. They that are freed from the curse of the Law by the Cross of Christ, will crucify their own lusts, and not run such a course, as will again make them accursed. They that are delivered out of the hands of their spiritual enemies, do worship and serve their Lord and Savior in holiness and righteousness, and being redeemed, that they may be his peculiar people, they become zealous of good works. They that are freed from sin, in respect of the guilt and punishment, are also in some measure freed from the corruption of it, so as it doeth not reign and rule in their mortal bodies, that they should obey it in the lusts thereof, but being freed from sin, they become the servants of righteousness. The which should be a forcible argument to move us unto the duties of a godly life, seeing hereby we may be assured of this royal privilege of Christian liberty, according to that of our Savior; If ye continue in my Word, then are ye my Disciples indeed, and ye shall know the truth, and the truth shall make you free. Whereas if we neglect them, and still live in sin, yielding obedience unto our own carnal lusts; we lose the benefit and comfort of this privilege, and have just cause to fear, that as yet we remain in that miserable bondage of the devil, the world, and our own lusts.
CAP. XLV.
Of four other main privileges, wherewith God crowneth the godly, both in this life and the life to come.
§. Sect. 1 The sixth main privilege, is, that God bestoweth upon the godly the spirit of prayer and supplication.
THe sixth main privilege which God vouchsafeth to the godly, is, that he bestoweth upon them the Spirit of prayer and supplication, and both heareth and granteth all the suites which they make unto him. For he poureth upon the house of David, and the inhabitants of Jerusalem, the Spirit of grace and supplication, as he hath promised; and whereas naturally we know not how to pray, nor what to pray for as we ought, the Spirit helpeth our infirmities, and maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the Saints, according to the will of God. Yea, he not only by his Spirit teacheth us how to pray, and what to ask, but hath also bound himself by his gracious and free promises, that he will hear all our suites made in the name of his Son, and indicted by his Spirit, according to that of our Savior; Ask, and you shall have; seek, and you shall find; knock, and it shall be opened unto you. And again, Verily, verily I say unto you, whatsoever ye shall ask the Father in my Name, he will give it you. Now what an high and holy privilege is this, to have always free access unto God in all our wants and necessities, who is alone able to help us, and will also do it because of his promise? To have a dear and able friend, into whose bosom we may with boldness and comfort pour out all our complaints, who is ready to pity and ease us? To have a key always in our keeping, which through Christ will open unto us the treasury of God's graces, where we may relieve our wants, and store our selves with all things needful for his glory, and our own spiritual good and everlasting salvation. Finally, to converse with the supreme and glorious King of heaven and earth in a familiar manner, and to talk with him, as a man talketh with his friend? For as the Lord speaketh to the Israelites, What nation is so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? But this privilege is peculiar unto them who serve the Lord, by observing his will, according to that of our Savior; If ye abide in me, and my words abide in you, ask what you will, and it shall be done unto you; and not unto wicked men, who turn away their ear from hearing the Law, and neglect the duties of God's service, whose sacrifices and prayers are abominable (as before I have shown) and shall not be heard or granted of God, as he telleth the rebellious Jews; When you spread forth your hands, I will hide mine eyes from you, yea, when you make many prayers, I will not hear. And therefore let this also effectually move us to serve the Lord in the duties of a godly life, that we may be partakers of this rich and royal privilege, having not only the Spirit of God as our Counselor, to draw all our suites and Petitions in such manner and form as is agreeable to God's will, and Christ our Advocate and Master of Requests, to prefer them unto God in our behalf, not pleading our deserts, but his own merits and his Fathers promises; but also this high Court of Requests night and day open unto v • , that in all our necessities we may make our suites and supplications known unto God, with confidence and assurance that they shall be heard and granted.
§. Sect. 2 The seventh main privilege, is, that God granteth unto them the means to build them up in grace unto salvation.
The seventh privilege peculiar to the godly, is, that God granteth unto them the means to build them up in grace, and to bring them to salvation, with hearts to use them, and the inward assistance of his holy Spirit, whereby they become profitable and effectual to their ends. The which is to be understood, first, of the public means, as hearing the Word, Sacraments, and Prayer, which the most in the world have not at all, but those only that live in the Church, of which the fewest, and least number enjoy them to their use and benefit, either because they neglect and contemn them, or use them after a cold, careless and formal manner, without any desire and endeavor to profit by them, wanting in themselves faith, and a good conscience, and also the inward co-operation of