A Guide to Godliness, Book 1 · Chapter 3
CAP. III.
Of the maine matter of a godly life, namely, that it muſt be framed according to Gods will, in holineſſe, righteouſneſſe, and ſobriety.
§. Sect. 1 That wee can no otherwiſe pleaſe God, then by framing our liues according to his will.
WHat the perſon muſt be that is to leade a godly life, and how he ought to bee qualified that muſt offer vntounto God any acceptable ſeruice, wee hauehave ſhewed in the former Chapter. And now it remaineth that we intreate of the latter part of the deſcription, wherein the actions which in this life are to be performed, are generally expreſſed. And heere two things are to bee conſidered, firſt, the matter of this godly life, or the maine duties which are to be performed; and ſecondly, the forme and manner how they ought to be done. The matter is either generall, or more ſpeciall. Generally, it is required, that we pleaſe God in all things, conforming our wills and actions, our thoughts, words, and workes, in all holy obedience to his will, leauing and forſaking whatſoeuer is diſpleaſing vntounto him, and repugnant to his holy will and commandement, and contrariwiſe imbracing and practiſing whatſoeuer is acceptable in his ſight; for his will is the perfect rule of righteouſneſſe, and whatſoeuer agreeth with it, is iuſt and good, but whatſoeuer ſwarueth from it, either on the right hand o… the left, is crooked, euill, and wicked, and conſequently odious and diſpleaſing in his ſight. And therefore if we would pleaſe God, we muſt in the firſt place deny our ſelues and our owne wills, ſaying with our Sauiour, Not my will, but thine bee done; neither muſt we aske counſell of carnall reaſon, nor when we know Gods will, diſpute with fleſh and blood, whether it be fit or vnfit, profitable or vnprofitable, reaſonable or againſt reaſon, to doe that which God commandeth, but we muſt yeeld vntounto it abſolute obedience, doing Gods will, as the Saints and Angels doe it in heauen, cheerefully and readily, without gaineſaying, doubting, or replying. For if earthly Princes will not indure to hauehave ſubiects ſcan their Lawes, nor examine their Proclamations, to ſee with what reaſon they command, but require abſolute obedience in all things not repugnant to the Law of God, and will not bee ſerued according to their ſubiects beſt intentions, but will hauehave their obedience ſquared by their Lawes: If eueryevery maſter in a family will bee ſerued according to his owne pleaſure, and will not for matter or manner leaue it to his ſeruants choiſe, to performe what ſeruice beſt ſorteth with their owne humour and liking; And if the Captaine of a company, or Generall of an Armie, will not excuſe in a Souldier the neglect of their commands, vponupon the faireſt pretence, but ſeuerely puniſh euen proſperous diſobedience, and ſuccesfull diſorder with great ſeuerity; then how much leſſe will the King of kings indure to hauehave his will neglected, and ours preferred in his ſeruice? And how much more will he who is the Lord of hoſtes, be diſpleaſed with vsus, if in our ſpirituall warfare we regard not what he commandeth, but performe ſuch ſeruice as beſt ſuiteth with our owne conceites? No man that warreth (ſaith the Apoſtle) intangleth 2. Tim. 2. 4.himſelfe with the affaires of this life, that hee may pleaſe him who hath choſen him to be a Souldier; and if a man ſtriue for maſteries, yet is he not crowned, except he ſtriue lawfully; that is, according to the orders appointed by him who is maſter of the games. And therefore let vsus not thinke to hauehave the Crowne and Garland of happineſſe, if we ſtint God of this royaltie and priuiledge which we giuegive vntounto men, not ſtriuing for victory according to his will, nor offering vntounto him that ſeruice which he requireth, but ſuch as ſeemeth good in our owne eyes.
§. Sect. 2 That not Gods ſecret but reuealed will muſt be the rule of our liues and actions.
Now whereas I ſay that we muſt pleaſe God in all things by doing his will, I doe not heereby vnderſtand his ſecret will, which being vnknowne Deut. 29. 29.to vsus we cannot obey. Neither doth this will appertaine to vsus, according to that, The ſecret things belong vntounto the Lord our God, but thoſe things which are reuealed, belong vntounto vsus and to our children for euer, that wee may doe the words of this Law. Nor doth it need our indeuour to bring it to performance: for who hath reſiſted this will of the Lord? What wiſedome or vnderſtanding can croſſe his counſell? Seeing he who is infinite in power, Rom. 9. 19. Pro. 21. 30.and immutable in truth, hath ſaid, My counſell ſhall ſtand, and I will doe all Eſa. 46. 10.my pleaſure. Yea this will is done by wicked men and the deuils themſelues whether they will or no, and when they moſt ſeeke to reſiſt it, they accompliſh and bring it to paſſe. Neither are we with Euthuſiaſts and Familiſts to expect that the will, which muſt be the rule of our obedience, ſhould be made knowne vntounto vsus by new reuelations: for the Lord hath once ſpoken vntounto vsus by his Sonne, the true and onelyonly Prophet of his Heb. 1. 1, 2.Church, and by him hath perfectly reuealed vntounto vsus his will and pleaſure, with all things that are neceſſary for our ſaluation. All which is contained fully in the Booke of holy Scriptures which were indited by his Spirit, and 2. Pet. 1. 21.written by holy men inſpired thereby to this purpoſe, that reuealing perfectly the will of God, they might for euer ſerue to bee vntounto the whole Church and eueryevery faithfull member of it, the ſole rule and ſquyre of all their actions, from which they are inioyned vnderunder that great penaltie of Gods curſe, not to ſwarue, either on the one ſide or on the other. So by Moſes the Lord commandeth, that the people ſhould hearken vntounto his Statutes Deut 4. 2.and Iudgements to doe them, and that they ſhould adde nothing to the Deut. 12. 8, 32. Num. 15. 39.words which he commanded them, nor diminiſh ought from them; and reſtraineth them from their owne will in his ſeruice: Ye ſhall not (ſaith he) doe after Deut. 5. 32. & 28. 14.all the things that we doe heare this day, eueryevery man what is right in his owne eyes: whatſoeuer thing I command you, obſerue to doe it; you ſhall not adde vntounto it, nor diminiſh from it. So Ioſuah is commanded to doe according to the Law, and not to turne from it, to the right hand, nor to the left. So Hierome Ioſ. 1. 7. Ad normam omnia diriguntur, &c. Hieron. in Galat. 6.ſpeaketh to the ſame purpoſe; All things (ſaith he) are directed according to the rule, which ſheweth whether they be crooked or ſtraight. And ſo the doctrine of God is a certaine rule of ſpeech, which iudgeth betweene things iuſt and vniuſt, which whoſo followeth, ſhall hauehave peace in himſelfe, that paſſeth all ſenſe and vnderſtanding; and with it the mercy of God which is aboue all.
§. Sect. 3 Reaſons proouing that wee can no otherwiſe pleaſe God then by doing his will.
VntoUnto which teſtimonies diuers reaſons might bee added, which euidently prooue, that we can no otherwiſe pleaſe God by our liues, then by framing them according to his will, and doing ſuch ſeruice as in his Word he requireth, both in reſpect of the matter, and alſo the manner. As firſt, becauſe heereby wee ſhall preferre our owne wiſedome before the wiſedome of God, neglecting that worſhip which he hath appointed, either in reſpect of the matter or manner, becauſe in our fooliſh conceit we ſuppoſe that wee can deuiſe a better; which is ſuch an indignity offered vntounto his Maieſtie, that no earthly Prince would indure it at the hand of his greateſt ſubiects. Secondly, we ſhall hereby diſgrace Gods Law and Word, which he hath appointed to be the rule of all our liues and actions, as though it were inſufficient to that end for which God hath ordained it; whereas the Apoſtle telleth vsus, that they are profitable for doctrine, reproofe, 2. Tim. 3. 16, 17.correction, instruction in righteouſneſſe, that the man of God may bee perfect, thorowly furniſhed vntounto all good workes. And the Lord himſelfe hath inioyned vsus to goe vntounto them as vntounto the onelyonly Iudge and counſeller, to be reſolued in all our doubts, and directed in all our actions. To the Law and Eſa. 8. 20.to the Teſtimonie. And our Sauiour to the ſame purpoſe hath exhorted vsus Joh. 5. 39.to ſearch the Scriptures, becauſe our ignorance of them, is the maine cauſe Matth. 22. 29.of all our errours both in doctrine and manners. Thirdly, whileſt we neglect Gods Word in ſeruing him, and follow our owne inuentions, wee ſhall not doe Gods will, but our owne, and in ſtead of doing him ſeruice, we ſhall ſerue our owne luſts which are moſt oppoſite vntounto him, committing heerein a groſſe abſurditie, in thinking to pleaſe God, by offering vntounto him a ſeruice, not which he in his wiſedome hath preſcribed as moſt fit, but that which is deuiſed and appointed by our owne fleſhly wiſedome, Rom. 8. 6, 7, 8. Gen. 6. 5.which is enmitie againſt him, and our naturall imaginations, which are only and continually euill. Fourthly, if we neglect the direction of Gods Word, in performing ſeruice vntounto him, though it bee, not in the matter, but the manner onelyonly, God will neglect our ſeruice, as being meere will-worſhip, and not that which he hath appointed, according to his ſaying to the Iewes by the Prophet Eſay, Who hath required theſe things at your hands? yea he will reiect it as odious and abominable, as he did the ſacrifices Eſa. 1. 12.of the Iewes, who in ſeruing him, choſe their owne wayes, and in their hearts and ſoules ſtill delighted in their abominations, when in outward appearance they ſeemed deuout in offering vntounto him ſacrifices and oblations, Eſa. 66. 3.as elſewhere he proteſteth by the ſame Prophet. Neither will our good meanings, blind zeale, and ſuperſtitious deuotion, make our will-worſhip accepted of God, ſeeing they are in themſelues ſinfull, and one ſinne will not excuſe another. Yea if we hauehave no better guides to direct vsus, we ſhall for Gods true ſeruice, imbrace, and euen tire our ſelues in the ſeruice of the deuill, as we ſee in the example of the Iewes, whoſe blinde zeale miſled them out of the way of ſaluation, into the way of deſtruction, whileſt neglecting the righteouſneſſe of faith in Ieſus Chriſt, they indeuoured to eſtabliſh their owne righteouſneſſe. And of the Apoſtle Paul, who by Rom. 10. 3.an ignorant zeale was made (as hee confeſſeth) euen mad againſt the Act. 26. 11.Saints, and with all raging crueltie, ſet himſelfe to deſtroy the Church of God. And finally, of thoſe honourable women ſpoken of in the Acts of the Apoſtles, who out of their blinde deuotion, raiſed perſecution againſt Paul and Barnabas, and expelled them out of their coaſts. Fifthly, if wee ſerue Act. 13. 50.not God according to his will and Word, but according to our owne good meanings and blinde deuotions, it will not be pleaſing to God, as not being done in faith, but doubtingly, not knowing whether the duties which wee performe, bee agreeable to his will or no: or rather without doubting we may know, that our ſeruice is not according to Gods will; and therefore diſpleaſing vntounto him, ſeeing he hath prefectly reuealed his will in his Word, both concerning that which he would hauehave vsus doe, and Rom. 6. 23.that which he would hauehave vsus leaue vndone; and conſequently, ſuch ſeruice is not only without, but contrary to faith, and moſt odious vntounto God. Sixthly, all our paines taken in this ſeruice, which is not warranted by Gods Word, but done according to our own inuentions, good meanings, and traditions of men, are in vaine, and all our labour loſt, which is thus ſpent in will-worſhip and blinde ſuperſtition; according to that of our Sauiour, In vaine they worſhip me, teaching for doctrines mens precepts. Yea Matth. 15. 8, 9.they are not onelyonly vaine, and as the Apoſtle ſpeaketh, periſh in the vſing, Col. 2. 22.but euil, both ſimply and by accident: for who can bring good out of euill? that which is cleane, out of that which is vncleane? or ſpirituall ſeruice vntounto Iob 14 4.God, out of the forge of our carnall reaſon and euill imaginations? ſeeing Gen. 6. 5. John 3. 6.our Sauiour hath taught vsus, that, that which is of the fleſh, is fleſh; and that which is borne of the Spirit, is Spirit. And as it is ſimply euill in reſpect of the euill fountaine from which it ſpringeth, ſo alſo accidentally, in that it is preferred before the Word and will of God, and by taking place of it, doth cauſe it to be cleane thruſt out of dores, as we ſee in the example of the ſuperſtitious Phariſes, who in ſetting vp their owne traditions, made Math. 15. 4, 5, 6.Gods Commandements voyd and of none effect; and of the Papiſts, who by making roome for their blinde deuotions, hauehave quite exiled all the parts and meanes of the true ſeruice of God. In which regard, all the labour which is thus ſpent, doth not only not pleaſe God, and ſo loſe all reward, but much diſpleaſe him and prouoke his wrath, and pull downe his heauie iudgements vponupon all ſuch as tender ſuch ſeruice vntounto him, both in this life and the life to come. Of the former we hauehave an example in Nadab Leuit. 10. 2. & 9. 24.and Abihu, who were conſumed with fire from heauen, becauſe they offred ſtrange fire vntounto God, and did not vſe that fire which he had ſent downe from heauen to this purpoſe. In Saul, whoſe kingdome was rent from him, either for offering ſacrifice himſelfe which did not belong vntounto him (for which ſinne alſo Vzziah was ſmitten with leproſie) or for not ſtaying the time appointed by God and his Prophet Samuel. And in Vzzah, who 2. Chro. 26. 19.was ſmitten with preſent death, becauſe being but a Leuite, he tooke vponupon 2. Sam. 6. 6.him to touch the Arke, which none might doe but the Prieſts, and ſuffered it to be carried in a cart, which ſhould hauehave beene borne vponupon their ſhoulders. Num. 4. 15.VntoUnto which puniſhments (and the like) of this life, God will adde thoſe eternall puniſhments in the life to come, vponupon thoſe that adde vntounto, or detract from his will, which the Apoſtle Iohn threatneth againſt thoſe who adde vntounto, or detract from his Prophecie, namely, loſſe of heauenly Apoc. 22. 18.happineſſe, and all the plagues written in that booke, among which are the torments of hell fire, & euerlaſting condemnation of body and ſoule. And therefore when we come thus farre, as to hauehave feruent deſires and great deuotion to ſerue God, let vsus take heed that the deuill doe not delude vsus, by perſwading vsus through his inſtruments, to ſpend all our labour, not onelyonly in vaine, but alſo to loſſe, nor to lay out our good intentions (as it were) good coyne, vponupon the baſe trifles of humane traditions, will-worſhip, and our owne inuentions, as worſhipping of Saints and Angels, Maſſes, Pilgrimages, Popiſh Faſts, Penances, and puniſhing of our bodies, mumbling of Latine Prayers without vnderſtanding, ſatisfactions, and ſuch like; ſeeing theſe are not onelyonly not commanded, but expreſly contrary to Gods will and Word. And the Apoſtle alſo hath giuen vsus warning to take heed of, and auoid them, as hauing only a ſhew of wiſedome, in will-worſhip, and humilitie, and not ſparing of the body, and in truth are meerefolly, being Col. 2. 23.flatly oppoſite to the wiſedome of God. But reſoluing to pleaſe God by leading a godly life, let vsus make his will reuealed in his Word, the rule and ſquyre of all our actions, reſoluing and indeuouring to do that which in this Word is commanded and inioyned, and to leaue vndone what in it is forbidden and condemned.
§. Sect. 4 The ſpeciall duties in which a godly life chiefly conſiſteth.
And thus we ſee what is the maine and generall matter of a godly life, namely, ſuch a carriage and conuerſation whereby we pleaſe God in all things, by doing his will reuealed in the Scriptures; more ſpecially a godly life conſiſteth in our walking before him in the duties of piety, righteouſneſſe and ſobriety, with faith, a pure heart, and good conſcience all the dayes of our liues. In which words, three things are contained. Firſt, the duties which in this godly life are to be performed. Secondly, the foundation vponupon which they are grounded, and the fountaines from which they ought to flow. Thirdly, their time of continuance, and how long by vsus they are to be performed. The duties of a godly life are all referred vntounto three heads. Firſt, piety towards God which compriſeth in it all Religion, the whole worſhip and ſeruice of God both publike and priuate, with the matter, manner, time, meanes, and all circumſtances, and in a word, all the duties required in the firſt table. Secondly, righteouſneſſe towards our neighbours, whereby we deale with them, as we would hauehave them to deale with vsus, and giuegive vntounto eueryevery one their owne, behauing our ſelues iuſtly with all, and mercifully with all thoſe who need our helpe. Thirdly, ſobriety and temperance towards our ſelues, whereby we poſſeſſe our veſſels in purity and honour, as it becommeth the Temples of the holy 1. Tim. 2. 5.Ghoſt. Secondly, there is heere expreſſed certaine fundamentall vertues, vponupon which, our vertuous and godly actions ought to bee grounded, and from which they muſt ſpring and flow, if we would hauehave them acceptable vntounto God; namely, a liuely faith, without which wee cannot pleaſe him; a pure heart, from which as a fountaine floweth all true obedience; and a good conſcience, purged from dead workes by the precious blood of Chriſt, which warranteth all our actions done in faith, as approoued of God, and ſo inciteth and incourageth vsus to bring foorth the fruits of new obedience, when as wee know that our perſons and all our actions are accepted of God in Ieſus Chriſt. And laſtly, heere is expreſſed the time how long wee are to continue in the doing of the duties of a godly life, namely, not for a while, no nor yet for a long time together, but indefinitely wee are to continue in bringing foorth theſe fruits of obedience, throughout the whole courſe of our liues, and as the Apoſtle teacheth vsus, neuer bee weary of well-doing. But of theſe points I ſhall hauehave occaſion to ſpeake more largely afterwards, and therefore 2. Theſ. 3. 13.will content my ſelfe for the preſent, thus briefly to hauehave touched them, for the explaining of the former deſcription of a godly life.