A Guide to Godliness, Book 1 · Chapter 2
CAP. II.
Containing the definition of a godly life, whereby we may know what it is, and wherein it conſiſteth.
§. Sect. 1 What a godly life is, both according to the Law, and alſo Goſpel.
NOw that we may more orderly proceede in handling of this Argument, I will firſt ſhew what this godly life is, and what the duties are, which principally are required vntounto it; and then propound the helpes and meanes, whereby we may be perſwaded to enter into this Chriſtian courſe, and inabled to proceed in it conſcionably and cheerefully. And firſt, if we define it in that legall perfection which God requireth: this godly life is an abſolute conformitie of all our actions, and whole conuerſation, vntounto the will of God, which is the perfect rule of holineſſe and righteouſneſſe, as it is reuealed vntounto vsus in his Word, eſpecially in the Decalogue or ten Commandements, vntounto which we cannot attaine in this ſtate of corruption and imperfection, ſeeing we are not perfectly regenerate, but are partly fleſh, and partly Spirit, and hauehave the reliques of ſinne remaining in vsus, which as an heauy burthen preſſeth vsus downe in this way, and like fetters on our legs, Heb. 12. 1.ſo hindreth vsus, that we can but ſlowly and lamely proceed in our ſpirituall iourney: as we may ſee in the example of the Apoſtle, who profeſſeth that hee could not doe the good which hee would, but the euill which hee would not; Rom. 7. 15, 22.and that whilſt he was delighted in the Law of God, he found another law in his members warring againſt the law of his mind, and leading him captiue to the law of ſinne. Notwithſtanding we are to walke by this rule, and in our deſire and indeuour (as it were with an holy ambition) to aſpire vntounto it; and though we cannot reach vntounto this Sunne of perfection, yet wee muſt chuſe it for our marke, and ſhoot towards it as high as we can, and be ſorry and aſhamed in our ſelues, that we can ſhoot no higher; of which, we hauehave the holy Apoſtle as a patterne for our imitation, who forgetting thoſe things Philip. 3. 13, 14.which were behind, namely, the former part of his race in the way of godlineſſe, and reaching foorth vntounto thoſe things which were before, to wit, that Chriſtian perfection, vntounto which he had not yet attained, did preſſe towards the marke, for the price of the high calling of God, in Ieſus Chriſt. And this is that Euangelicall and Sonne-like obedience, which God now vnderunder the Couenant of grace requireth of vsus, which if we labour to performe, he will accept of vsus in Chriſt, and remember our ſinnes no more, but will Ier 31 34. Mal. 3. 17. 2. Cor. 8. 12.ſpare vsus, as a man ſpareth his ſonne who ſerueth him, accept of the will for the deede, and couering the imperfections of our obedience with Chriſts perfect righteouſneſſe, and waſhing away the pollution and corruption of it, in his moſt precious blood, he will be well pleaſed with vsus, and approoue of vsus, as though we had attained to perfect righteouſneſſe.
§. Sect. 2 That a godly life, chiefely conſiſteth in Euangelicall and filiall obedience, and what this is.
And in this filiall obedience doth that godly life principally conſiſt, which we now intreate of: for it is nothing elſe but a feruent deſire, ſound reſolution, and ſincere indeuour, to conforme our whole liues in all holy obedience to Gods will, that we may pleaſe him in all things, and glorifie his holy name by our Chriſtian conuerſation; or if we would hauehave a more full deſcription of it: A godly life is the life of a Chriſtian, who being regenerate, quickned, and illuminated by Gods Spirit, and ingrafted into Chriſt thereby, and by a liuely faith, aſſuring him of Gods louelove, and his owne ſaluation, doth in louelove and thankefulneſſe towards him, deſire, reſolue, and indeuour to pleaſe him in all things, by doing his will reuealed in his Word, and to glorifie his name, by walking before him, in the duties of holineſſe, righteouſneſſe, and ſobriety, with faith; a pure heart, and good conſcience all the dayes of his life. In which deſcription, we are to conſider two things. Firſt, the perſon that leadeth this godly life, and ſecondly, the actions in this life performed by him; the perſon is firſt named, and then deſcribed by his ſtate and properties. Concerning the firſt; he that leadeth this life, is the Chriſtian onelyonly. For as for the life of Heathens and Pagans, ſeeme it neuer ſo ſtrict, iuſt, and glorious, as of Socrates, Aristides, Cato, Seneca, and ſuch like, it is voyd of all true godlineſſe, and not accepted of God, becauſe it is ioyned with ignorance of the true God, and Ieſus Chriſt, idolatry, will-worſhip, infidelitie, and all kind of heatheniſh impiety.
§. Sect. 3 That the regenerate onelyonly can lead a godly life.
Neither doe all that beare the name of Chriſtians leade this godly life, but they who are ſo, not in name and profeſſion onelyonly, but in deed and truth; that is, ſuch only who are in that ſtate, and qualified with thoſe properties which are ſet downe in the former deſcription. As firſt, that he be regenerate; for they that are vnregenerate, cannot performe any dutie of a godly life which is pleaſing and acceptable to God, becauſe being out of the Couenant, their perſons, and conſequently their actions are not accepted of him, but are the ſlaues of Satan, held captiue to doe his will; the 2. Tim. 2. 26. Eph. 2. 1, 3.children of wrath, and enemies vntounto God and his grace, dead in treſpaſſes and ſins, and therefore no more able to doe the duties of holineſſe and righteouſneſſe, then a dead man is able to doe the actions of the liuing. In which reſpect, the Apoſtle ſaith, that we are not of our ſelues able to thinke a good 2. Cor. 3. 5. Phil. 2. 13.thought, nor ſo much as to will that which is good, becauſe it is God onelyonly which worketh in vsus both the will and the deed. Neither can we better our eſtate by our own ſtrength; for as the Prophet teacheth vsus, as well may the Aethiopian Ier. 13. 23.change his blackneſſe, and the Leopard his ſpots, as we doe well, that are accuſtomed to doe euill: So that the regenerate man alone can lead a godly life, or performe any dutie acceptable vntounto God; for firſt Abel was accepted, and then his ſacrifice: and our perſons muſt firſt be ſanctified, before they Gen. 4. 4.can pleaſe God by our works of holineſſe. For as in the ceremoniall law, the touching of holy things did not ſanctifie and clenſe the polluted perſon, but the perſon polluted did make the holy things to become vncleane, as Haggai ſpeaketh; ſo the workes, which in themſelues materially Hag. 2. 12, 13.are good and holy, doe not ſanctifie the vnregenerate man that doth them, but through the taint and pollution of his ſinne, they alſo are polluted and defiled. Now vntounto this regeneration two things are neceſſarily required. Firſt, that we hauehave the Spirit of God dwelling in vsus: And ſecondly, the ſanctifying and ſauing graces of the Spirit, which alwayes doe accompany it: for the Spirit of God is the Author of our regeneration, which begetteth vsus vntounto God, according to that of our Sauiour, Except a man be borne of water and the Spirit, he cannot enter into the Kingdome of God. And that Iohn 3. 5.of the Apoſtle; But ye are waſhed, but ye are ſanctified, but yee are iuſtified, in 1. Cor. 6. 11. 2. Cor. 3. 2, 3. Tit. 3. 5.the name of the Lord Ieſus, and by the Spirit of our God. It is the Spirit which mortifieth our ſinnefull corruptions, by applying vntounto vsus the vertue of Chriſts death, and ſo by deſtroying the kingdome of ſinne, raiſeth vsus out of the ſtate of death, and which giueth vntounto vsus the ſpirituall life of grace, by applying vntounto vsus the vertue of Chriſts reſurrection, which inableth vsus to doe the actions of the liuing. It is the Spirit that leadeth vsus into all Iohn 16. 13. Rom. 8. 14.truth, and hereby aſſureth vsus that we are the ſonnes of God, ſeeing wee performe vntounto him filiall obedience: And therefore they who will walke in the wayes of godlineſſe, muſt hauehave this holy Spirit to bee their guide. They who would outwardly mooue in the actions of piety and righteouſneſſe, muſt hauehave this inward cauſe to ſtirre, ſtrengthen, and ſupport them: for as well may a blinde man trauaile vncouth wayes without a leader, or the body mooue without the ſoule, as we goe in this Chriſtian way, or doe the workes of God, vnleſſe his holy Spirit be our guide and ſtrength. The which muſt mooue vsus in the firſt place, to labour earneſtly to hauehave this Spirit dwelling in vsus, and to vſe to this purpoſe, that powerfull meanes of effectuall prayer, ſeeing our heauenly Father hath promiſed to giuegive his holy Spirit to them that aske him, as our Sauiour hath Luke 11. 13.taught vsus.
§. Sect. 4 That the Spirit of God is the Author of ſpirituall life. 1.
And if we thus gaine his company, and giuegive him friendly intertainement when he dwelleth in vsus, poſſeſsing our veſſels in ſanctification and honour, Theſ. 4. 3. Eph. 4. 30. 1. Theſ. 5. 19.that they may be fit Temples for this pure Maieſtie, and not vexing and grieuing this holy Gheſt, by quenching thoſe good motions which he ſuggeſteth vntounto vsus; then will not he be idle in vsus, but will direct and guide vsus in all our wayes, and inable and ſtrengthen vsus vntounto all Chriſtian duties of holineſſe and righteouſneſſe; nor come alone to dwell in vsus, but accompanied with the ſweet ſociety of all ſanctifying and ſauing graces. And firſt of all, he will quicken vsus in the life of grace, who were before dead in treſpaſſes and ſinnes, and giuegive vntounto vsus ſpirituall motion in all holy actions: Eph. 2. 1.the which, though at firſt it be but weake, and ſcarcely to be diſcerned (like a child newly quickned in the wombe) yet ſhall it increaſe by degrees, vntill we be ſtrengthened for the ſpirituall birth, and grow vp from age to age, and from ſtrength to ſtrength, vntounto a perfect man, and vntounto the Eph. 4. 13.meaſure of the ſtature of the fulneſſe of Chriſt, of which life the Spirit of God is the principall Author, according to that of the Apoſtle: If the Spirit of Rom. 8. 11.him that raiſed vp Ieſus from the dead, dwell in you, he that raiſed vp Chriſt from the dead, ſhall alſo quicken your mortall body, by his Spirit that dwelleth in you: without the which we cannot once mooue in the wayes of godlineſſe, nor after that we hauehave begun, proceede or grow vp vntounto any perfection. And therefore when we finde our ſelues dead and dull vntounto all good actions, we are earneſtly to pray with Dauid, that God will reuiue and quicken vsus Pſ. 119. 25, 107.by his grace and holy Spirit, that we may become actiue, and able to performe the duties of a Chriſtian and holy life.
§. Sect. 5 That the Spirit inlighteneth vsus in the wayes of godlineſſe.
Secondly, hauing giuen vntounto vsus this life of grace, hee will in the next place indue vsus with ſpirituall light, and illuminate the blinde eyes of our mindes, that we may vnderſtand the will and wayes of God reuealed in his Word, and attaine vntounto ſuch a meaſure of ſauing knowledge, as may be ſufficient to direct vsus in all our thoughts, words, and actions. And this is that voyce of the Spirit, which in our conuerſion vntounto God, ſecretly whiſpereth in the eare of our minds, as it were behind vsus, ſaying, This is the way, walke yee in it, when ye turne to the right hand, and when yee turne to Eſa. 30. 20.the left. This is that day-ſpring, which the Sunne of righteouſneſſe with his ariſing hath cauſed to appeare and viſit vsus, to giuegive light vntounto vsus, who ſate Luk. 1. 78, 79.in darkeneſſe and in the ſhaddow of death, and to guide our feete into the way of peace. This is that Comforter which our Sauiour promiſed to ſend after his reſurrection, who ſhould leade his Diſciples, and with them, all the faithfull into all truth. This is that grace of God, which hath appeared, teaching Iohn 16. 13. Tit. 2. 11, 12.vsus to deny vngodlineſſe and worldly luſts, and to liue ſoberly, righteouſly, and godly in this preſent world. This is that holy oyntment and precious eye-ſalue, which openeth and illighteneth the blinde eyes of our minds, that we may know all things appertaining to our ſaluation; ſo as we need no Tutor to teach vsus any other doctrine, but as the ſame anoynting hath 1. Ioh. 2. 20, 27.taught vsus of all things. Whereof he is called the Spirit of truth, not onelyonly becauſe he is moſt true, and Truth it ſelfe, but alſo teacheth and guideth vsus in the wayes of truth. And the ſpirit of illumination and wiſedome, not onelyonly Ioh 14. 17, & 15. 26.becauſe there is in him a meaſure, without meaſure, of light and knowledge, but alſo illighteneth our minds darkened with ignorance, and maketh vsus who were only wiſe vntounto euill, wiſe vntounto good, and to the eternall Ier. 4. 22.ſaluation of our owne ſoules. And vnleſſe we be thus illightened by the Spirit of God, and hauehave the way of ſaluation reuealed vntounto vsus, it remaineth an hidden myſterie, of which we are not capeable in our naturall vnderſtanding; for as the Apoſtle teacheth vsus, The naturall man vnderſtandeth Eph. 3 3, 5.not the things of the Spirit of God, for they are fooliſhneſſe vntounto him; neither can 1. Cor. 2. 14.he know them, becauſe they are ſpiritually diſcerned, and the things of God knoweth no man, but the Spirit of God, and they vntounto whom by the Spirit they are reuealed. Verſ. 10. 11.Vnleſſe this light ſhine in our hearts, we remaine in more then an Aegyptian darkeneſſe, ſitting ſtill in errour and ſinne, and not being able to mooue in the actions of holineſſe and righteouſneſſe; neither is it poſſible that we ſhould walke in the wayes of God, vntill by the light of his Spirit they be reuealed vntounto vsus. Finally, we muſt firſt know the will of God, before wee can doe it, and ſo attaine vntounto euerlaſting bleſſedneſſe. And Ioh. 13. 17.therefore in the next place, if we would leade this godly life, we muſt deſire to be inlightened by Gods Spirit in the knowledge of his will, and to hauehave the light of ſpirituall wiſedome added to the life of grace, that knowing it in our vnderſtandings, we may yeeld obedience vntounto it in our liues and conuerſations; praying to this purpoſe without ceaſing for our ſelues, as the Apoſtle for the Epheſians; That the God of our Lord Ieſus Chriſt, the Eph. 1. 17, 18.Father of Glory, would giuegive vntounto vsus the ſpirit of wiſedome and reuelation in the knowledge of him; the eyes of our vnderſtanding being inlightened, that we may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints, &c.
§. Sect. 6 That we muſt bee ingrafted into Chriſt, before wee can leade a godly life.
The ſecond maine thing required in thoſe who are to leade a godly life is, that they be ingrafted into Ieſus Chriſt, by vertue of which vnion he becomming their head, and they his members, they hauehave communion with him, and are made partakers of the vertue of his death and reſurrection, Rom. 6. 12.whereby their ſinnes are mortified and crucified, ſo as they can no longer raigne in their mortall bodies, and they quickned vntounto holineſſe and newneſſe of life, and ſo inabled to bring foorth the fruits of obedience in the whole courſe of their conuerſation. For we are naturally dead and buried in the graue of ſinne, and not able to ſtirre or mooue in the actions of godlineſſe; but no ſooner are we ioyned to him, and touch his body crucified by the hand of faith, but preſently (like the body touched by Elizaeus 2. King. 13. 21.in the graue) we receiue ſuch vertue and vigour from him, that we are reuiued and raiſed from this graue of ſinne, vntounto holineſſe and newneſſe of life. We are by nature wild vines, who bring foorth nothing but ſowre grapes of maliciouſneſſe and ſinne; but when wee are ingrafted into the Ioh. 15. 1, 4, 5, 8.true vine Ieſus Chriſt, we change our nature, and receiuing the liuely ſap of grace from this roote of righteouſneſſe, we bring foorth the fruits of obedience, whereby our heauenly Father is glorified, and we aſſured of our election and ſaluation. Finally, without him wee can of our ſelues doe Matth. 5. 16. 2. Pet. 1. 10.nothing, as he hath taught vsus; but being vnited vntounto him, we may ſay with the Apoſtle, that we can doe all things through Christ which ſtrengtheneth vsus. Phil. 4. 13.And this is that which the ſame Apoſtle teacheth vsus: We are buried (ſaith Rom. 6. 4, 5, 6.he) with him by baptiſme into death, that like as Chriſt was raiſed vp from the dead, by the glory of the Father, euen ſo we alſo ſhould walke in newneſſe of life. For if we hauehave beene planted together in the likeneſſe of his death; we ſhall be alſo in the likeneſſe of his reſurrection: Knowing this, that our old man is crucified with him, that the body of ſinne might be deſtroyed, that hencefoorth wee ſhould not ſerue ſinne. And therefore if we would bee new creatures, let vsus put on Ieſus Chriſt, and labour to be vnited vntounto him by his holy Spirit and a Rom. 13. 14.liuely faith; for in him alone we are elected vntounto holineſſe; in him onelyonly we are created vntounto good workes, which God hath before ordained that we ſhould Eph. 1. 4. & 2. 10walke in them.
§. Sect. 7 That onelyonly thoſe can leade a godly life, who are in the couenant of grace.
The third thing required is, that we be in the couenant of grace, made with vsus in Ieſus Chriſt, whereby God hath aſſured vsus that he will bee our God, and that we ſhall be his people; he our gracious Father, and we his children, whom he will accept in his beſt beloued. For vntill we be in this couenant, our perſons are not accepted, we remaining the ſlaues of ſinne, and in the ſtate of death and condemnation, and conſequently, nothing which we can doe, ſeeme it neuer ſo glorious, is pleaſing in Gods ſight. We are till then vnderunder the law and couenant of workes, if not as it was giuen to the Iewes, yet as it was ingrauen in our hearts in our creation; and Rom. 2. 14, 15.conſequently vnderunder the curſe which is denounced againſt all that doe not Gal. 3. 10.continue in all which is written in the booke of the law to doe it, namely, in that perfection which the law requireth. Of which, fayling innumerable times, we cannot, according to this ſtrict rule, yeeld obedience, nor performe the duties of a godly life. But when we are admitted into the couenant of grace made in Ieſus Chriſt, then this rigour of the law is remitted, and we are tyed onelyonly to the obedience of ſonnes, which conſiſteth more in our wills, deſires, and indeuours, then in our abilities to performe our dutie in perfection. The which obedience as this perfect law of liberty doth require, ſo doth it inable vsus to doe that which it requireth. For in this couenant the Lord promiſeth that he will take away our ſtony hearts, which Ezek. 11. 29. & 36. 26. Ioh. 16. 13.will rather breake, then bow vntounto his will, and giuegive vsus hearts of fleſh, which will incline to all good motions of his Word and holy Spirit. And that hee will giuegive his holy Spirit vntounto vsus, to conduct and rule vsus in all our 1. Ioh. 2. 27.wayes, and to ſupport, ſtrengthen, and comfort vsus againſt all the difficulties and diſcouragements, which doe affront and croſſe vsus in our Chriſtian courſe. That he will write his Law, not in Tables of ſtone, but in our Ier. 31. 31, 32, 33, 34.hearts, that we may not depart from him. And if contrary to our purpoſe we ſlip in our way, the Lord hath promiſed that he will not remember our Mal. 3. 17.ſinnes to impute them vntounto vsus, but will ſpare vsus as a father ſpareth his ſonne that ſerueth him. Now what can bee a greater incouragement vntounto the performance of all the duties of an holy life, then to know that wee are accepted of God, and that our obedience, though imperfect and mingled with much corruption and weakeneſſe, ſhall in Chriſt, not onelyonly be pardoned, but highly regarded and richly rewarded by our louing Father? And therefore let vsus labour to be in the couenant of grace, vntounto which, nothing on our part is required, but a liuely faith in Chriſt, applying all Gods promiſes made vntounto vsus in him, and that we bring forth the fruits of this faith in vnfained repentance and new obedience.
§. Sect. 8 That a liuely faith is neceſſarily required vntounto a godly life.
The fourth thing required in thoſe who are to leade a godly life, is a liuely faith; whereby we vnderſtand, not onelyonly a generall faith, whereby we know and beleeue that the duties which we performe, are agreeable to Gods will, and warranted by his Word: but a true, liuely, and iuſtifying faith, whereby we are ingrafted into Ieſus Chriſt, and made partakers of all his benefits. For we muſt firſt by him be made righteous, before wee can doe the workes of righteouſneſſe; wee muſt firſt become good trees, Matth. 7. 18.before we can yeeld good fruits, and be liuely branches of the true Vine Ieſus Chriſt, which ſucke from this roote the ſap of grace and holineſſe, before we can beare the ſweete and ripe grapes of new and true obedience, which are acceptable to God, and well relliſhing vntounto his taſte. In which reſpect the Apoſtle telleth vsus, that without faith it is impoſsible to pleaſe God, Heb. 11. 6.becauſe whatſoeuer is not of faith, is ſinne. Beſides, our beſt righteouſneſſe is Eſa. 64. 6.like a polluted cloth, ſtained with our corruptions, and mingled with our imperfections, and conſequently cannot indure the ſeuere triall of Gods ſtrict iuſtice, nor be accepted of him (who being infinite in perfection in himſelfe, alloweth of nothing that is imperfect) vnleſſe being vnited vntounto Chriſt, we be made partakers of the benefit of his death and obedience, and ſo hauehave the imperfection of our actions couered with his perfect righteouſneſſe, and their pollution waſhed cleane away in his moſt precious blood. And therefore if we would leade ſuch a godly life as may be pleaſing vntounto God, we muſt firſt labour to be indued with a liuely faith, that all our fruits of obedience ſpringing from this roote, may bee accepted, in and for Chriſt, and be allowed through his righteouſneſſe and obedience, which deſerue to bee reiected in reſpect of their owne pollution and imperfection.
§. Sect. 9 That the duties of a godly life muſt ſpring from the fountaine of louelove.
The fifth thing required is, that all the duties of a godly life which we performe, doe ſpring from the fountaine of louelove, which is a fruit of a liuely faith, wherby being aſſured of Gods louelove towards vsus in Ieſus Chriſt, we begin to louelove him againe, and our neighbours for his ſake; and receiuing the bright beames of his fauour into our hearts, hauehave them illightened and warmed thereby, and ſo reflect them backe againe towards God, in our louelove of his Maieſty and zeale of his glory, abhorring whatſoeuer is diſpleaſing, and louing and practiſing that which is acceptable in his 1. Tim. 1. 5. Matth. 22. 40. Rom. 13. 10.ſight. For this louelove is the end of Gods commandements, and compriſeth in it the whole ſumme and ſubſtance of the Law, and therefore it is the baſe and foundation of all true obedience; and whatſoeuer proceedeth not from louelove, cannot be accounted any ſeruice vntounto God, ſeeing it is not done for his ſake, but out of ſelfe-louelove, and for worldly reſpects, which being ſinnefull and corrupt, doe pollute all the actions which doe ſpring from them.
§. Sect. 10 That the duties of a godly life muſt proceede from thankfulneſſe.
The ſixth thing required vntounto a godly life is, that we performe all holy and Chriſtian duties out of our thankefulneſſe towards God, as for all his benefits ſpirituall and corporall beſtowed vponupon vsus, namely, our election, creation, preſeruation, and the reſt, ſo eſpecially for that maine benefit, the great worke of our redemption by Ieſus Chriſt, whereby he hath made vsus, of the ſlaues of Satan, his owne ſeruants, of the children of wrath, his owne children by adoption and grace, of the ſeruants of ſinne, the ſeruants of righteouſneſſe, and of the heires of hell and condemnation, coheires with Chriſt, and inheritours of heauenly happineſſe. The which benefits being rightly conſidered, muſt needs make vsus truely thankefull vntounto him of whom we hauehave ſo great ſaluation, and out of this thankefulneſſe, truely zealous of his glory to whom we are ſo deepely indebted, and to expreſſe both the one and the other, by our earneſt indeuour, and conſcionable care to glorifie his holy name, by ſhining before men in the light of a godly life. And that this ought to be the maine motiue to incite vntounto the practice of an holy conuerſation; it appeareth heereby, in that the Apoſtles doe ſo frequently vſe it as a forcible argument to prouoke vsus vntounto it. You are bought with a price, therefore glorifie God in your body and in 1 Cor. 5. 20.your Spirit which are Gods. Ye were ſometimes darkeneſſe, but now are ye light in Eph. 5. 8.the Lord, walke as children of light. And therefore we muſt take heede that we doe not performe holy duties out of an opinion of merit to make God beholding vntounto vsus, or to ſatisfie his iuſtice which is onelyonly done by Chriſts perfect righteouſneſſe and obedience, or to leaue our workes of ſupererrogation as a treaſure vntounto the Church, to be ſold vntounto thoſe, who moſt wanting them, will buy them at the higheſt price; or to purchaſe by them Gods heauenly Kingdome, which is a free inheritance, and the meere gift Matth. 25. 31. Rom. 6. 23.of grace, which God hath of his ſole bounty and good will giuen vntounto vsus, in and for Ieſus Chriſt; but let vsus doe what wee are able (and be ſorry in our hearts that we can doe no more) out of vnfained thankefulneſſe vntounto God, for the many and ineſtimable benefits, which of his free grace and vndeſerued goodneſſe he hath multiplyed on vsus.
§. Sect. 11 That the duties of a godly life muſt bee done in humility.
The ſeuenth thing required vntounto a godly life is, that all the Chriſtian Eſa. 57. 17.duties which we performe, bee done in humility and lowlineſſe of ſpirit; for this is a grace moſt acceptable vntounto God, which will mooue him to inhabite in vsus as his Temples by his holy Spirit, for hee dwelleth with him, that is of a contrite and humble ſpirit, to reuiue the ſpirit of the humble, and to reuiue the heart of the humble ones. It mooueth him to beſtow all other graces, and inlargeth our hearts that they may be fit to receiue them; for the meeke will he guide in iudgement, and the meeke will he teach his way. And Pſal. 25. 9.this Argument the Apoſtle Peter vſeth to perſwade vsus to bee clothed with 1. Pet. 5. 5.humility: Becauſe God reſisteth the proud, and giueth grace vntounto the humble. It is the ornament and ſigne of all other graces, and of all Chriſtian duties, whereby we may know whether they be counterfeit and hypocriticall, or in ſincerity and truth: for the oyle of ſauing grace, and the water and winde of pride, will not mixe together, and therefore we muſt bee emptied of the one, before we can be repleniſhed with the other. According to the ſong of the bleſſed Virgin; He hath filled the hungry with good Luk. 1. 53.things, and the rich he hath ſent empty away. So that if we would be inriched with Gods graces, and be ſtrengthened by his Spirit vntounto the duties of a godly life, we muſt, as we increaſe in them, increaſe alſo in humility, and as our Sauiour hath taught vsus, When we ſhall hauehave done all thoſe things which are Luk. 17. 10.commanded vsus, we muſt acknowledge that we are vnprofitable ſeruants, who hauehave done nothing but that which was our dutie to doe. To which purpoſe let vsus often meditate of the imperfections and corruptions of our beſt actions, which might iuſtly mooue the Lord to reiect them, and vsus alſo for them, if in the ſeuerity and ſtrictneſſe of his iuſtice he ſhould looke vponupon them. Let vsus thinke not onelyonly of the good we doe, but alſo of the euill which we commit, and the good which we leaue vndone, and then there will be no place for pride, but rather for that bitter and lamentable complaint of the Apoſtle, That which I doe, I allow not; for the good that I would, I doe not, Rom. 7. 15, 19, 24.but the euill which I would not, that I doe; O wretched man that I am, who ſhall deliuer me from the body of this death? Let vsus conſider not ſo much how farre we hauehave proceeded in the Chriſtian race, but rather how much remaineth, and how farre we yet come ſhort of the goale of perfection, according to the Apoſtles example, I count my ſelfe (ſaith he) not to hauehave apprehended; but this one thing I doe, forgetting thoſe things which are behind, Phil. 3. 13, 14.and reaching foorth to thoſe things which are before, I preſſe towards the marke for the price of the high calling in Chriſt Ieſus. Finally, though we had attained vntounto ſome perfection, yet there were no place for pride, but rather for the greater humility, ſeeing wee are the more indebted vntounto God for his aboundant grace and bounty, for (as the Apoſtle ſaith) Who maketh thee to differ from another? And what hauehave we that we hauehave not receiued? now if thou diddeſt receiue it, why doeſt thou glory, as if thou hadſt not receiued it? For who is proud of his debts? or the more puffed vp, the more hee is obliged to another? And as we muſt in theſe reſpects in our greateſt perfection bee humble towards God, ſo alſo towards our brethren, whom wee ſeeme to hauehave out-runne in the Chriſtian race; ſeeing we hauehave out-ſtripped them, not in our owne ſtrength, for naturally we are alike, dead in treſpaſſes and Eph. 2. 1, 3.ſinnes, and the children of wrath as well as they, but it is Gods free grace that hath put this difference betweene vsus; which if we be humble and meeke in ſpirit, he will daily continue with increaſe, but if wee waxe proud of our gifts and progreſſe in the wayes of godlineſſe, and boaſt with the Phariſe Luke 18.of our good deeds, preferring our ſelues before others whom wee thinke doe come farre behind vsus; God, who abhorreth pride aboue all other vices, becauſe it moſt impeacheth his glory, can ſtint his bountie, and withdraw his ſtrength, he can put a thorne in our foot which will ſtay our ſpeed, and cauſe the meſſenger of Satan to croſſe vsus in our courſe, and by his buffettings 2. Cor. 12. 7.to hinder vsus in our race, till we hauehave learned to be more humble. As on the other ſide, hee can inrich thoſe whom we hauehave moſt contemned with a large meaſure of ſauing grace, and put ſuch vigour and vertue into them by his holy Spirit, that they ſhall as much out-ſtrip vsus in the wayes of godlineſſe, as before we ſeemed vntounto our ſelues to hauehave out-runne them.
§. Sect. 12 That we muſt propound Gods glory as the end of all our actions.
The laſt thing required vntounto this godly life is, that we propound Gods glory as the maine end of all our actions, not doing them for worldly reſpects, Rom. 14. 8.or our owne profit either temporall or ſpirituall principally, but that Gods will may be done in them; for he is the ſummum bonum, and ſupreme end of all things, and for his glory we were elected, created, redeemed, iuſtified, ſanctified, and ſhall be glorified. And when we hauehave attained to heauenly happineſſe, and hauehave the poſſeſſion and fruition of Gods euerlaſting Kingdome, the maine end of all our glory ſhall be, to glorifie God, who hath thus aduanced and glorified vsus. For the foure and twenty Apoc. 4. 10, 11.Elders (in the Reuelation) fell downe before him that ſate on the throne, and worſhipped him that liueth for euer and euer, and caſt their crownes before the throne, ſaying: Thou art worthy, O Lord, to receiue glory, and honour, and praiſe; for thou haſt created all things, and for thy pleaſure they are and were created. The which their practice wee muſt imitate in the Kingdome of grace, if euer we meane to raigne with them in the Kingdome of glory; labouring to do Gods will in earth, as it is done in heauen, with all alacrity and cheerefulneſſe, ſpeed and diligence, that his name may bee hallowed and glorified, and his Kingdome aduanced and magnified, as we beg in the Lords prayer. For as it is the ſubordinate end of our election, that we may be holy, ſo the maine and ſupreme end of this end is, that our holineſſe and glorification may be to the praiſe of the glory of Gods grace, Eph. 1. 4, 6.who of his free mercy hath ſanctified and glorified vsus. And therefore in all our actions we muſt propound Gods glory as the ſupreme end of them, according to that of the Apoſtle; Whether ye eate or drinke, or whatſoeuer ye doe, 1. Cor. 11. 31.doe all to the glory of God. So our Sauiour commandeth vsus, that our lights ſhould to this end ſhine before men, that they ſeeing our good workes, may glorifie Matth. 5. 16.our Father which is in heauen. And the Apoſtle Peter exhorteth vsus, to hauehave our conuerſation honeſt among the Gentiles, that whereas they ſpeake againſt vsus as 1. Pet. 2. 12.euill doers, they may by our good workes which they ſhall behold, glorifie God in the day of viſitation. And if thus by our godly liues wee glorifie God on earth, he will glorifie vsus in heauen; but if in leading theſe liues, we Phariſaically Matth. 6. 2.aime at our owne glory, we hauehave all the reward which we can expect; or if neglecting this maine end, we principally aime at our owne good, which ſhould be ſubordinate vntounto it, as the ſatisfying of Gods iuſtice for our ſinnes, to be regiſtred in the Calender of the Saints, or to merit and purchaſe for our ſelues the Crowne of eternall bleſſedneſſe, we ſhall hereby derogate from the glory of Gods free grace, and the all-ſufficient merits and ſatisfaction of Ieſus Chriſt, and ſo, after all our paines and labour, be vtterly fruſtrate of our hopes.