A Guide to Godliness, Book 5 · Chapter 25
CAP. XXV.
Of the fourth priuate meanes of a godly life, which is, walking daily with God.
§. Sect. 1 That we are alwayes in Gods preſence.
THe fourth priuate meanes of a godly life, is, with Enoch to walke with God, that is, to ſet our ſelues in his preſence, alwayes Gen. 5. 22.remembring that he is with vsus, hearing all our words, and beholding all our actions, yea euen the very ſecret thoughts of our hearts: And that not as an idle ſpectatour, but as a righteous Iudge, who is both able and willing to reward vsus bountifully, if wee doe well; and to puniſh vsus ſeuerely, if wee doe euill. Wherein wee hauehave holy Dauid for our example, who profeſſeth, that hee Pſal. 16. 8.did ſet the Lord alwayes before him. Which that wee may imitate, let our iudgements firſt be thorowly informed in this truth, that howſoeuer God keepeth his chiefe reſidence in heauen, in reſpect of reuealing himſelfe moſt cleerely to his Angels and Saints, and manifeſtation of his preſence, by admitting them to a more full and perfect viſion of his Maieſty and glory, yet being infinite and incomprehenſible, he filleth all places in heauen and earth with his preſence, containing all things, and being himſelfe contained of nothing. Thus Salomon ſaith, that the Heauen of heauens cannot containe him. And the Lord himſelfe demandeth; Am I a God at 1. King. 8. 27.hand, and not a God farre off? Can any man hide himſelfe in ſecret places that Jer. 23. 23, 24.I ſhall not ſee him? Doe not I fill heauen and earth, ſaith the Lord? And Dauid profeſſeth, that he could in no place, either by ſea or land, in heauen or in Pſal. 139. 7, 8, 9.hell, goe from his preſence. And being thus omni-preſent, he ſeeth and beholdeth all things, himſelfe in the meane time being inuiſible. For hell Iob 26. 6.is naked before him, and deſtruction hath no couering. The eyes of the Lord are Pro. 15. 3.in eueryevery place, beholding the euill and the good. Darkeneſſe hideth not from him, but the night ſhineth as the day: the darkeneſſe and the light are both alike to Pſal. 139. 12.him. He beholdeth the moſt hidden ſecrets, and all things are naked and Heb. 4. 13.tranſparant to his ſight. Yea, he ſeeth all our actions, and his eyes are vponupon Ier. 16. 17.all our wayes: they are not hid from his face, neither is our iniquity hid from his eyes. Yea, he cleerely diſcemeth, not onelyonly outward workes in the moſt Pro. 15. 11.ſecret corners, but he ſearcheth and tryeth our very hearts and reines. For hell and deſtruction are before the Lord, and how much more then the hearts Ier. 17. 10. Iob 42. 2.of the children of men? And though they be ſo wicked and deceitfull, that they are neuer knowne vntounto others, and oftentimes not to our ſelues, yet the Lord, who by his infinite wiſedome ſeeth and knoweth all things, ſearcheth and tryeth them.
§. Sect. 2 That it would be a powerfull meanes to reſtraine vsus from all ſinne, if we would alwayes ſet God before vsus.
The which if it were thorowly conſidered, would be a moſt powerfull and effectuall meanes, to mooue vsus continually to walke with God, to performe all duties of a godly life, and to carry our ſelues in all our thoughts, words, and workes, at all times, and in all places, as in his ſight and preſence. If we did euer ſet God before our eyes, and alwayes remembred that his eyes were vponupon vsus, it would bee a notable bridle to pull vsus backe, and to hold vsus vp when wee are ready to fall into any ſinne. It would make vsus to watch ouer our ſelues, that we did not doe any wickedneſſe which is odious and diſpleaſing in his ſight, becauſe though it bee a great fault to tranſgreſſe the Law of our Soueraigne, yet it is much aggrauated by our boldneſſe and impudency, when we dare commit it before his face, and in his ſight. It would make vsus carefull of all our words and wayes, not onelyonly in the duties of our callings, that wee did not carry our ſelues, either negligently or deceitfully, as in our tradings and dealings, buying and ſelling, but alſo in our ſports and recreations, where naturally we are moſt apt to forget our ſelues, and to diſcouer moſt vanity and folly. For if the preſence of ſome graue and godly man would ſo ouer-awe vsus, that we ſhould thereby be withheld from the moſt of our ſinnes; and if comming at vnawares and taking vsus with the manner, as wee are talking vainely or prophanely, and doing that which is euill or miſ-beſeeming vsus, we are ready to diſcouer the ſhame of our hearts, in our bluſhing cheekes and deiected countenances; if the preſence and eye of Parents and Schoole-maſters, reſtraine their children and ſchollers from acting their childiſh follies, and doing ſuch things which they hauehave prohibited; if no malefactour is ſo deſperately impudent, as to play his prankes in the preſence of his Iudge; and to make him an eye-witneſſe of his wickedneſſe: then how much leſſe would wee miſ-behaue our ſelues by tranſgreſſing Gods Law, if wee did alwayes remember and ſeriouſly conſider, that our heauenly Father, Maſter, and Soueraigne Iudge did looke vponupon vsus? Seneca Magna pars peccatorum tollitur, ſi peccaturis teſtis aſſiſtat. Sen. Epist. 11.perſwaded his friend Lucilius, for the keeping of himſelfe within compaſſe of his duty, to imagine that ſome graue man, as Cato or Lelius, did ſtill looke vponupon him; becauſe ſpectators would keepe him from offending. And being come to more perfection, would hauehave a man to feare no mans preſence more then his owne, nor any mans teſtimony, aboue that of his owne conſcience; becauſe hee might flee from another, but not from himſelfe, and eſcape others cenſure, but not the cenſure of his owne conſcience. How much more then would it keepe vsus from committing of any wickedneſſe, if wee alwayes remembred that God looked vponupon vsus, whoſe pure eyes cannot indure any ſinfull pollution? ſeeing hee alſo is grearer then our conſciences, and ſo vpright in his Iudgements, that though conſcience may be ſilenced for a time, and giuegive in no euidence, or bee a falſe witneſſe, yet it is as impoſſible to corrupt him, as to eſcape his ſentence, either by flight, or by making our appeale. And this argument Dauid vſeth to put an end to the wickedneſſe of the wicked, becauſe the righteous Pſal. 7. 9.God tryeth the hearts and the reines. And Salomon diſſwadeth the yong man from folly and filthineſſe by the ſame reaſon; Why wilt thou, my ſonne, bee rauiſht with a ſtrange woman, and imbrace the boſome of a ſtranger? For the wayes of men are before the eyes of the Lord, and he pondreth all his goings. Yea, this ſhould no leſſe forcibly reſtraine vsus from ſecret then from open ſinnes, ſeeing no man can hide himſelfe in ſecret places, that the Lord cannot Ier. 23. 24.ſee him, for hee beholdeth not onelyonly our moſt hidden actions, but alſo Apoc 2. 23.ſearcheth the reines and the heart, and will giuegive vntounto eueryevery man according to their workes, and hee will bring eueryevery worke into iudgement, with eueryevery ſecret Eccleſ. 12. 14.thing, whether it be good, or whether it bee euill. His eyes are vponupon the Iob 34. 21, 22.wayes of man, and hee ſeeth all his goings. There is no darkeneſſe nor ſhaddow of death where the workers of iniquity may hide themſelues. And this argument the Church vſeth to preſerue them from forgetfulneſſe of God, and from idolatry, ſeeing God would ſearch this out, though men could not ſee Pſal. 44. 20, 21.them, becauſe hee knoweth the ſecrets of the heart. Neither could any thing more forcibly reſtraine vsus from ſecret ſinnes, then a ſerious conſideration of Gods all-ſeeing preſence, as wee ſee in the example of Ioſeph, who though he were ſollicited to commit vncleanneſſe by his miſtreſſe, who in all lawfull things might command him, and had power to reward him, if he condeſcended to her deſire, and to bring him into much trouble and danger, if he gaue her a repulſe, and had alſo the opportunity of ſecrecie, which freed him from ſhame and puniſhment, yet reſiſted the tentation by this alone conſideration, that he ſhould hereby grieuouſly ſinne againſt Gen. 39. 9.God, who was a beholder of all his actions. Whereas on the other ſide, nothing doth make men ſinne more boldly and ſecurely, then when hauing put God out of their ſight, they imagine they are out of his, and that he eyther ſeeth or regardeth not their workes of wickedneſſe. Thus the eye of the adulterer waiteth for the twy-light, ſaying, No eye ſhall ſee mee. Iob 24. 15.And wicked men thus incourage themſelues in their wickedneſſe, ſaying; How doth God know? can he iudge thorow the darke cloud? Thicke cloudes are Iob 22. 13, 14.a couering to him, that he ſeeth not, and he walketh in the circuit of heauen. So the Pſalmiſt ſaith, that the mighty men of the world hearten themſelues on in their oppreſſions, breaking in pieces Gods people, and afflicting his heritage; Pſal. 94. 5, 6, 7.ſlaying the widdow and ſtranger, and murthering the fatherleſſe; ſaying, The Lord ſhall not ſee, neither ſhal the God of Iacob regard it. And hauing complained that the proud and violent had riſen againſt him, and ſought to deſtroy his innocent ſoule, he rendreth this as the reaſon of it; Becauſe they Pſal. 86. 14. and 10. 4, 5.had not ſet God before them.
§. Sect. 3 That the conſideration of Gods preſence would effectually moue vsus vntounto all good duties.
And as this conſideration, that God is preſent and beholdeth all our actions, powerfully reſtraineth vsus from all ſinne; ſo doth it effectually moue vsus vntounto all good duties of his ſeruice. For if it be a ſtrong motiue to make a ſubiect diligent and cheerfull in doing the will of his Soueraigne, who is able to preferre him, and bountifull to reward him, when he taketh notice of his paines, and is an eye-witneſſe of all his ſeruice; and if a ſouldier will fight valiantly, and hazard himſelfe to all dangers, when the eye of his Generall is vponupon him: then much more would wee ſpare for no paines in performing the duties of Gods ſeruice, and in fighting his battels, againſt the ſpirituall enemies of our ſaluation, if wee alwayes remembred that the eye of our ſupreme Soueraigne, and chiefe Commander were ſtill vponupon vsus, who is infinitely able, and no leſſe willing to preferre and reward vsus for our well-doing. And this argument Dauid vſeth to ſtirre vp himſelfe vntounto all good duties: I hauehave kept (ſaith hee) thy Pſal. 119. 168.precepts and thy teſtimonies; for all my waies are before thee. Yea, this conſideration will preſerue vsus from all hypocriſie and cold formality in Gods ſeruice, and make vsus to performe all good duties in a good manner, with integrity and vprightneſſe of heart. Becauſe the Lord beholdeth not only our outward actions, but alſo our ſecret intentions; and as hee chiefly requireth that we ſhould giuegive him our hearts, and worſhip him in ſpirit and truth, ſo doth he take ſpeciall notice whether we doe ſo or no. And this argument the Lord himſelfe vſeth to perſwade Abraham to vprightneſſe, becauſe he was euer before him. Walke before me (ſaith hee) and bee Gen. 17. 1.vpright. And Dauid walked in his integrity, becauſe he knew that he was to Pſal. 26. 1, 2.be iudged and examined, not by men, but by God, who would try not onelyonly his outward actions, but alſo his reynes and his heart. And the ſame motiue he vſeth to perſwade his ſonne Salomon to ſerue the Lord with an vpright 1. Chron. 28. 9.heart, and a willing mind, becauſe he ſearcheth all hearts, and vnderſtandeth all the imaginations of the thoughts. And finally, this moued Cornelius to heare Act. 10. 33.the Word of God with all feare and reuerence, becauſe they were all in Gods preſence; and the Apoſtle to preach it purely, and not deceitfully, as 2. Cor. 2. 17.though he would make Merchandize of it, but in all ſincerity; becauſe as it was the Word of God, and not of man, which he preached; ſo hee did ſpeake it in Chriſt, as in Gods ſight and preſence. And ſurely if when wee ſet our ſelues to ſerue God, we did duely conſider that his piercing eye did behold our hearts and thoughts, as well as our outward behauiour; wee could not content our ſelues with the ſeruice of our lips, hands and knees, and ſuffer our hearts to goe a wandring about worldly vanities, becauſe we would know, that God whom we ſerue is not contented with it. Wee would be aſhamed that he ſhould behold our hypocriſie and formall ſeruice; our hearts going one way, and our tongues another; ſeeing wee would bluſh for ſhame, if men like vntounto our ſelues could looke into our hearts, and ſee how we dally and trifle with God, who will not be mocked, Leuit. 10.but (if they will not honour him) will honour himſelfe in all that draw neere vntounto him.