A Guide to Godliness, Book 2 · Chapter 6
CAP. VI.
Of the feare of God, and humility which ariſeth from it, ioyned with his louelove. And of Gods externall worſhip with the body.
§. Sect. 1 Of the feare of God, what it is, and the cauſes of it.
THe fourth and laſt mayne vertue required in this Commandement, is the feare of God; whereby I vnderſtand, not that ſeruile and ſlauiſh feare which is in wicked men, and the very deuils themſelues, in the apprehenſion of his iuſtice, wrath, and power, in puniſhing ſinne; but that filiall and ſonne-like feare, whereby knowing, beleeuing, and remembring not onelyonly Gods Iuſtice, truth, maieſty, power and dominion our all creatures, but alſo his infinite louelove, goodneſſe, and mercy towards vsus in Ieſus Chriſt, we feare his diſpleaſure, who is ſo glorious and gracious, as the greateſt euill. In which deſcription is expreſſed the grounds and cauſes of the true feare of God, namely, the knowledge, beliefe, and remembrance of Gods attributes; As firſt, that hee is a iuſt God, and will not let ſinne goe vnpuniſhed; with which conſideration Mat. 10. 28.our Sauiour inciteth vsus to Gods feare, becauſe he iuſtly caſteth into hell thoſe that ſinne againſt him. Secondly, that he is true of his Word, in his promiſes to thoſe that ſerue and pleaſe him, and his threatnings againſt Pſal. 33. 7, 8.thoſe that diſpleaſe and ſinne againſt him. Thirdly, his maieſty and glory, in that he is the ſupreme Lord, and moſt glorious King of heauen and earth, which is alone ſufficient to ſtrike an awfull feare of God in the hearts of all creatures. Fourthly, that he is a moſt powerfull and mighty God, and ſo able to execute all his iudgements, and not onelyonly to kill the body, but alſo to caſt both body and ſoule into the euerlaſting fire of hell, as our Sauiour ſpeaketh. Laſtly, his dominion ouer all creatures, whereby Luk. 12. 5.they are obnoxious and liable to his iuſtice and puniſhments, is effectuall to ſtrike feare into the hearts of all men; according to that of Malachie, If I be a maſter, where is my feare? and that of Ieremie, Who would not feare Mal. 1. 6. Ier. 10. 6, 7.thee, O King of nations? for vntounto thee doth it appertaine. For howſoeuer the faithfull being in Chriſt, can receiue no hurt from theſe attributes; for his iuſtice is ſatisfied for their ſinnes, and there is no condemnation vntounto Rom. 8. 1.them, his threatnings doe not belong vntounto them, but contrariwiſe his ſweete and gracious promiſes; his maieſty, power, and dominion, are arguments of ioy and comfort, ſeeing they are wholly for their protection and preſeruation: yet doe the children of God feare, in reſpect of theſe attributes, when they conſider them in their owne nature, and ſee the effects of them in wicked men, euen as the ſonne feareth his father, when he ſeeth him puniſh his ſlaue, though he be ſure that he ſhall neuer taſte of the ſame ſtripes, and reuerenceth him in reſpect of his power, iuſtice, grauity, and authority ouer him, though he expecteth nothing from them but all good. So the Apoſtle Peter vſeth this argument: And if ye call on 1. Pet. 1. 17.the Father, who without reſpect of perſons, iudgeth according to eueryevery mans worke, paſſe the time of your ſoiourning heere in feare. And the Apoſtle Paul vſeth Gods ſeuerity to the reiected Iewes, as a reaſon to make vsus to feare God; and exhorteth vsus to worke out our ſaluation with feare and trembling. Rom 11. 28. Phil. 2. 12.Beſides, being partly fleſh as well as Spirit, and therefore full of infirmities and corruptions, it is profitable for the vnregenerate part, which is a ſlaue, and not a ſonne, to be contained in dutie, and reſtrained from ſinne, by the feare of Gods Iuſtice, power, and puniſhments. For our louelove being imperfect, our feare cannot attaine in this life to filiall perfection, but ſo farre foorth as we are vnregenerate, is ſeruile and ſlauiſh. And to this end are Gods iudgements denounced, and puniſhments inflicted, in the Heb. 3. 12, 13. Pſal. 119. 120. 1. Cor. 10. 6, 11.hearing and ſight of the godly, that they may feare to offend ſo iuſt and mighty a God, and ſo eſcape theſe fearefull puniſhments. But the chiefe grounds and cauſes of Gods feare in the hearts of his children, are ſauing knowledge, and a liuely faith, whereby being aſſured of Gods louelove in Chriſt, we louelove him againe, and are aboue all things afraid to doe any thing which is diſpleaſing in his ſight; either in the omiſſion of any duty, or commiſſion of any ſinne, which our gracious and louing Father either commandeth or forbiddeth.
§. Sect. 2 That this feare of God is commended vntounto vsus in the Scriptures, and of the great profit of it.
And this is that feare of God, which in the Scriptures is ſo much commended vntounto vsus, and cauſeth thoſe, who in their hearts imbrace it, to bee Pro. 28. 14. Deut. 6. 13. & 10. 12.happy and bleſſed, according to that of Salomon, Bleſſed is the man that feareth alway: which bleſſedneſſe that we may attaine vntounto, let vsus labour after this feare, and to this end let vsus conſider the excellencie and profit of it, that our hearts being inflamed with the louelove of it, we may carefully vſe all good meanes whereby we may obtaine it. The excellency of it heerein appeareth, in that it compriſeth in it all other duties, and is vſually put for the whole ſeruice of God, wherein the whole man is to bee imployed, according to that of Salomon, Let vsus heare the concluſion of the whole matter, Eccleſ. 12. 13.Feare God and keepe his Commandements, for this is the whole of man. Secondly, it is called in this reſpect, the head and beginning of wiſedome, that is, Pſal. 111. 10. Pro. 1. 7.of all godlineſſe and true Religion. Thirdly, it giueth grace and vertue vntounto all other duties, and maketh them acceptable in Gods ſight: For our whole conuerſation muſt be a conſtant walking in Gods feare. In it wee Act. 9. 31.muſt worſhip and ſerue God. Serue the Lord with feare. And in thy feare will I worſhip towards thine holy Temple. By it our ſanctification is perfected, Pſ. 2. 11. & 5. 7. 2. Cor. 7. 1. Phil. 2. 12.and our ſaluation wrought out and finiſhed. The profit of this feare of God is alſo ineſtimable; for it reſtraineth vsus from all vice and ſinne, according to that of Salomon, A wiſe man feareth and departeth from euill; and of Pro. 14. 16. & 8. 13. Pſal. 4. 4. Gen. 39. 9.Dauid, Stand in awe, and ſinne not. As we ſee in the example of Ioſeph, who had his eares and heart ſtopped againſt the vnchaſte allurements of his miſtreſſe by the feare of God. And of the Egyptian Midwiues, who by the Exod. 1. 17, 21.feare of God, were kept from obeying the wicked edict of the King. Whereas contrariwiſe, the want of this feare is the cauſe of all diſobedience and ſinne, as Abraham implyeth in his ſpeech to Pharaoh; and the Gen. 20. 11.Apoſtle plainely expreſſeth: for hauing ſet downe a Catalogue of many ſinnes, he concludeth with this as the cauſe of all the reſt; There is no feare Rom. 3. 15.of God before their eyes. Secondly, it is a fountaine of life, making vsus to depart Pro. 14. 27.from the ſnares of death. Thirdly, it incites and inables vsus to the performance of all good duties; and therefore the Lord hauing deliuered his Law, wiſheth that the hearts of his people might be alwayes fraughted Deut. 5. 29.with his feare, that thereby they might bee mooued to obey it: and the Preacher in this reſpect, compriſeth in it alone all other vertues and duties, Pro. 15. 33. Eccl. 12. 13.becauſe it mooueth vsus to the imbracing of them all. Fourthly, it deliuereth from all other feares; and cauſeth them to giuegive place when it is preſent, as the Sunne all other inferiour lights. For if we feare God, we will not feare the threatnings of men; if we feare him that can caſt body and ſoule into hell, we neede not feare them that can onelyonly, and that by his Act. 5. 29. Luk. 12. 5.permiſſion, kill the body, as our Sauiour implyeth. Fifthly, it maketh vsus partakers of all good things promiſed in this life, for hee that feareth the Pſal. 34. 9. Eſa. 66. 2.Lord, wanteth nothing which is good; but God is preſent with ſuch, to take notice of all their wants; and his eares are open to heare their prayers Pſal. 145. 19.and grant their deſires. Finally, it bringeth with it euerlaſting bleſſedneſſe; For bleſſed is the man that feareth the Lord, that walketh in his wayes. Pſal. 128. 1. & 112. Pro. 28. 14.And happie is the man that feareth alway: but he that hardeneth his heart, ſhall fall into miſchiefe. Which promiſes belong not alone to thoſe that feare God, but alſo to their poſterity after them; for their ſeede ſhall bee mighty Pſal. 112. 2.vponupon earth, and their generation bleſſed, as the Pſalmiſt ſpeaketh.
§. Sect. 3 Of the meanes of obtaining this feare of God.
Now the meanes of attaining vntounto this feare of God are diuers. Firſt, to conſider and meditate of Gods nature and attributes, as of his omniſciency, whereby he ſeeth all things, euen the ſecret corners of our hearts; of his omnipotency, whereby he is able to reward vsus if we feare him, or puniſh vsus if we neglect him; of his Iuſtice, whereby he impartially iudgeth all men without reſpect of perſons; of his truth, which neuer fayleth in his promiſes or threatnings: But eſpecially of his mercy and goodneſſe towards vsus in Chriſt, which will inflame our hearts with his louelove, and out of this louelove cauſe vsus to feare his diſpleaſure as the greateſt euill; according to that of the Pſalmiſt, There is mercy or forgiueneſſe with thee, that thou mayeſt be feared. The ſecond meanes, is the conſideration of Gods Iudgements Pſal. 130. 4.executed on the wicked, which are ſo many inſtructions vntounto vsus, to feare God and auoide his diſpleaſure, that we be not partakers with them in their puniſhments. So the Pſalmiſt ſaith, that the righteous ſeeing the deſtruction of the wicked, ſhould feare God, and deride their folly; and the Apoſtle Pſal. 52. 6.telleth vsus, that the former examples of Gods Iudgements were written for 1. Cor. 10. 11.our learning, that they might admoniſh vsus to take warning by their harmes, leſt we fall into the ſame euils. The third meanes, is the diligent reading and hearing of the Scriptures, which are called, The feare of God, Pſal. 19. 9.becauſe they worke his feare in vsus. And thus the Lord inioyneth the King to hauehave the Law with him, and to reade therein all the dayes of his life, that hee Deut. 17. 19.may learne to feare the Lord his God. For in them are contained many Commandements, inioyning many exhortations moouing, and many reaſons perſwading to this feare. Feare the Lord with reuerence, and reioyce Pſal. 2. 11.with trembling. Let all the earth feare the Lord, let all the inhabitants of the earth ſtand in awe of him; for he ſpake, and it was done; he commanded, and it ſtood faſt. O feare the Lord, all ye his Saints, for there is no want to them that Pſal. 33. 8, 9. & 34. 9. Iſa. 8. 13. Heb. 12. 28.feare him. The fourth meanes, is to deny our ſelues and our owne wiſedome, and when God commandeth any thing, not to aske counſell of carnall reaſon, vntounto which the more we incline, the more the feare of God abateth in vsus, as we ſee in the example of Eue, who following ſenſe and reaſon, obeyed the deuils aduice, and caſt off the feare of God. And this the Wiſeman implyeth: Bee not wiſe in thine owne eyes, but feare God, and Pro. 3. 7.depart from euill. The fifth meanes, is, to meditate often on our owne infirmities and weakeneſſe, and of the malice and might of our ſpirituall 1. Pet. 5. 8. Eph. 6. 11, 12. Phil. 2. 12. 1. Cor. 12. 10.enemies; which will make vsus worke out our ſaluation with feare and trembling, and whileſt we ſtand, to take heede of falling. The ſixth is, to remember our end daily and continually; as firſt, the day of our death, which will worke our hearts to Gods feare, as the Pſalmiſt implyeth: and Pſal 90. 12.ſecondly, the day of Iudgement and end of the world, which is called, The 2. Cor. 5. 11. foreign. 2. Pet. 3. 11, 14.terrour of the Lord, becauſe it is a notable meanes to worke his feare in our hearts. The laſt and chiefe meanes, whereby all the reſt are made effectuall, is feruent prayer. For it is no naturall faculty or habit, but the gift of God, which he promiſeth to put in the hearts of the faithfull, that they Ier. 32. 39, 40.may not depart from him: and is to bee obtained by faithfull and effectuall prayer: As we ſee in the example of the Pſalmiſt, who prayeth the Lord to knit their hearts vntounto him, that they might feare his Name.Pſal. 86. 11.
§. Sect. 4 Of humility, what it is, and the cauſes of it.
The laſt vertue required, is humility, whereby knowing and acknowledging Gods power, iuſtice, maieſty, goodneſſe, mercy, and infinite perfection, and our owne vileneſſe, and vnworthineſſe, imperfections, and ſinfull corruptions, we doe renounce all glory and praiſe, as not belonging vntounto vsus, and aſcribe it wholly vntounto God, vntounto whom alone it rightly appertaineth So that it is the nature of humility, to vilifie and abaſe our ſelues in our owne ſight, euen to the ground, as the word importeth, to caſt off all opinion of our workes and worthineſſe, and in the ſight and ſenſe of our ſinnes and corruptions, to acknowledge our ſelues worthy of Gods moſt heauie puniſhments in this life and the life to come; and contrariwiſe, to aſcribe all glory and praiſe vntounto God alone, euen of all the good we hauehave in vsus, or is done by vsus, from whom alone we hauehave it; according to that of the Pſalmiſt, Not vntounto vsus, O Lord, not vntounto vsus, but vntounto thy Pſal. 115. 1.name giuegive the glory: And of Daniel, O Lord, righteouſneſſe belongeth vntounto Dan. 9. 7, 11.thee, but vntounto vsus confuſion of faces, becauſe wee hauehave ſinned againſt thee. The cauſes of this humility, are firſt, the knowledge and acknowledgement of Gods infiniteneſſe in all excellency, goodneſſe, and perfection; in which he is ſo incomprehenſibly glorious, that when we come in his preſence, it maketh vsus to vilifie and abaſe our ſelues, what opinion ſoeuer before wee had of our owne worth and excellencie, euen as the light of a Glowworme is quite dazeled, when the glorious beames of the Sunne doe ſhine vponupon it. Thus in the ſight and ſenſe of Gods glory and maieſty, Ezechiel was caſt to the ground; Manoah concluded that hee ſhould Ezech. 2. 1. Iudg. 13. 22. Eſa. 6. 5.die; Eſayas cryeth out, Woe is me, for I am vndone, becauſe I am a man of vncleane lips, &c. for mine eyes hauehave ſeene the King, the Lord of hoſts. And Iob hauing ſeene the Lord, abhorred himſelfe, and repented in duſt and aſhes. Iob 42. 6.Eſpecially if wee conſider that this God, mighty and glorious in himſelfe, is ſo infinitely gracious vntounto vsus, in conferring vponupon vsus ſo innumerable benefits, and aboue all, that ineſtimable gift of his onelyonly Sonne, to worke that great worke of our Redemption. The conſideration whereof, will make vsus to humble our ſelues with Iacob, and to confeſſe that we are leſſe then the leaſt of Gods mercies, and to ſay with Dauid, Who am I and my 2. Sam. 7. 18, 22.houſe, that thou haſt brought me hitherto? wherefore thou art great, O Lord God▪ for there is none like thee, &c. Secondly, the knowledge and acknowledgement of our owne vileneſſe and vnworthineſſe; both in regard of our bodies, which are but dust and aſhes, as Abraham acknowledgeth; and in reſpect Gen. 18. 27.of our ſoules, which howſoeuer they were created according to Gods Image, in wiſedome, holineſſe, and righteouſneſſe, yet through the fall of our firſt parents, and the corruption deriued from them vntounto vsus, they are wholly defiled in all the powers and faculties of them, with originall corruption, and loaded with the guilt of innumerable numbers of actuall tranſgreſſions, whereby we are made ſubiect to the wrath of God, the curſe of the Law, the plagues and puniſhments of this life, and eternall death and condemnation in the life to come. In which regard wee hauehave juſt cauſe to humble our ſelues with the prodigall ſonne, and to ſay with him; Father, I hauehave ſinned against heauen and earth, and am no more Luk. 15.worthy to be called thy ſonne. And if there be any good thing in vsus, or done by vsus, to acknowledge with the Apoſtle, that wee hauehave it of Gods free 1. Cor. 15. 10.grace, ſeeing of our ſelues, we are not able ſo much as to thinke a good thought, 2. Cor. 3. 5. Phil. 2. 13.but it is God alone that worketh in vsus both the will and the deed.
§. Sect. 5 Of the excellency and vtility of humility.
And this is that humility, which as it is in it ſelfe moſt excellent, ſo vntounto vsus moſt profitable, and therefore of vsus to be much eſteemed, and earneſtly 1. Pet. 5. 5.deſired. It is moſt excellent, as being the moſt beautifull ornament, which maketh vsus appeare glorious in the ſight of God, in which reſpect, the Apoſtle exhorteth vsus to decke our ſelues with it. Yea it adorneth all other vertues, making them (as the foyle, the Iewell) being in themſelues rich and beautifull, much more precious and glorious in the ſight of God and men. It is moſt profitable alſo: for when we humble our ſelues, and become euen with the earth, we are thereby preſerued from falling, and when we iudge our ſelues, we ſhall not be iudged of the Lord. Yea if wee humble our ſelues, the Lord will exalt vsus: and if with the poore Publicane we 1. Cor. 15. 32. Luk. 18. 12.acknowledge our ſinnes, we ſhall depart iuſtified, and find God faithfull 1. Ioh. 1. 9.of his promiſe in forgiuing vsus our ſinnes. So the Apoſtle Iames, Humble your ſelues in the ſight of the Lord, and he ſhall lift you vp. And the Apoſtle Jam. 4. 10. Pro. 15. 35.Peter, Humble your ſelues therefore vnderunder the mighty hand of God, that he may exalt you in due time. And thus the Lord exalteth the humble, by inriching them with all his gifts, both temporall, ſpirituall, and eternall. With temporall benefits, for by humility and the feare of the Lord, are riches, honour, Pro. 22. 4.and life. With ſpirituall graces; for he reſiſteth the proud, but giueth his 1. Pet. 5. 5.grace to the humble. Hee filleth the hungry with good things, but ſendeth the proud empty away. For he aPſal. 25. 9. Mat 11. 25. Pro. 11. 2.teacheth them his wayes, and reuealeth vntounto them the ſecrets of his Kingdome, making them thereby wiſe vntounto their ſaluation. He giueth them the grace of iuſtification, and the bLuk 18. 12. Mat. 11. 28.forgiueneſſe of of all their ſinnes. Hee maketh them cGen. 32. 10. 1. Chro. 29. 15.thankefull in proſperity, acknowledging themſelues with Iacob and Dauid, leſſe then the leaſt of Gods mercies, and that all the good which they hauehave, they hauehave receiued it from God; and not onelyonly patient, but alſo thankefull dLam. 3. 22.in greateſt afflictions; acknowledging that it is the mercies of the Lord that they are not vtterly conſumed. He bleſſeth them with his eEſa. 57. 15. Iob 22. 29.preſence, taking delight to dwell with them, that are of an humble heart and contrite ſpirit; and ſo with his power and prouidence ſafegardeth them from all euill. Finally, in the life to come, he crowneth humility with eternall glory and felicity, according to that of our Sauiour; Bleſſed are the poore in ſpirit, for theirs is the Kingdome Mat. 5. 3.of heauen. So that, humility is not onelyonly it ſelfe a moſt excellent grace, but the chiefe meanes alſo of obtaining all other graces, ſeeing God giueth them onelyonly to the humble. For they only ſhall hauehave the riches of Gods beſt and moſt precious gifts, who will bee thankefull vntounto God for them; thoſe onelyonly are thankefull, who highly eſteeme them; and they alone make this eſtimate, who hauehave felt the want of them, and earneſtly deſired them; and they and no other hauehave thus done, who are thorowly humbled in the ſight and ſenſe of their owne pouertie, emptineſſe, and nakedneſſe.
§. Sect. 6 Of the meanes whereby we may attaine vntounto humility.
And thus, when our hearts are inlarged with that louelove of this excellent and profitable grace, let vsus in the next place carefully vſe all good meanes, whereby we may be decked and adorned with it. And firſt we muſt often and ſeriouſly meditate vponupon Gods excellency and infiniteneſſe in wiſedome, glory, power, iuſtice, and goodneſſe, and then the opinion of our owne worth will vaniſh, like the light of a candle, when the Sunne ſhineth in its full brightneſſe, and our ſeeming perfection which much pleaſed vsus, when we beheld it alone, or compared it with others who come ſhort of vsus, will appeare to be nothing but imperfection, and wee vile and of no worth in our owne eyes. Secondly, let vsus compare our ſtate as it is, with that it was in our creation, and there will be great cauſe of humiliation, in the beſt gifts and graces in vsus, ſeeing they are but the ruines of an old building, and like baſe worne-out ragges of ſumptuous apparell. Thirdly, let vsus compare our vertues and duties, with that which the Law requireth, and ſo we ſhall hauehave good cauſe to be caſt downe in the ſight of our imperfection, when we ſee what perfection, euen vponupon the penaltie of the curſe it exacteth of vsus. Fourthly, let vsus meditate on the matter whereof we are made, and into which we ſhall againe be reſolued; and then may wee in all humility ſay with Iob to corruption, Thou art my father, and to the Iob 17. 14.worme, Thou art my mother and my ſiſter; yea with Dauid, that we are wormes and no men: And acknowledge with Abraham, that wee are but duſt and Pſal. 22. 6. Gen. 18. 27.aſhes, vnworthy to appeare in Gods preſence, or to make any ſuite vntounto him. Fifthly, let vsus ſet our many and grieuous ſinnes before vsus, our originall corruption, which is the roote of all wickedneſſe, and our actuall tranſgreſſions, both of omiſſion and commiſſion; and withall, the wrath of God, and curſe of the Law due vntounto them; and this will make vsus with the Publicane to caſt downe our eyes, and ſmite our breſts, and with broken and contrite hearts to cry out, God, be mercifull vntounto me a ſinner. Luk. 18.Sixthly, with our graces and vertues, let vsus compare our vices and corruptions, and ſo our few graines of gold will be couered with ſuch a maſſe of droſſe, our ſmall quantity of good corne mixed with ſo much chaffe, that our good parts will not ſo much lift vsus vp, as our ill will pull downe and humble vsus, if we weigh them in the ballance of an vnpartiall iudgement. Seuenthly, let vsus remember that we hauehave nothing but what we hauehave receiued, 1. Cor. 4. 7. and 15. 10.and that by the grace of God we are that we are; and therefore let vsus not boaſt, as though we had not receiued them, but retaining the ioy and comfort of Gods graces vntounto our ſelues, let vsus returne all the praiſe and Iam. 1. 17.glory vntounto him whoſe gifts they are; and not carry our ſelues as proud owners, but as humble and thankefull debters. Eighthly, let vsus conſider, that what good things ſoeuer are in vsus, they are the Lords talents, of Luk. 16. 2.which we muſt giuegive an account at the day of Iudgement, and that we are Stewards, and not abſolute owners of the gifts which we hauehave receiued; and ſo our greater gifts wil work in vsus greater humility, ſeeing they are but receipts, and conſequently debts, for which we ſhall be accountant vntounto God, how we hauehave imployed them. Ninthly, let vsus remember, that though we hauehave neuer ſo many vertues and graces, yet if pride bee mixed with them, it will ſpoile them all; ſeeing it is the poyſon of all vertues, a ſmall portion whereof will infect a great quantity of wholeſome meate and drinke. Whereas humility is ſuch an ornament, as will adde much to their natiue beauty, and make them truly glorious in the ſight of God and men. Tenthly, let vsus ſet before vsus the examples of Gods ſeruants, who as they hauehave excelled in all other graces, ſo alſo in humility, as of Abraham, Iob, Dauid, Paul; but eſpecially of our Sauiour Chriſt himſelfe, the moſt perfect patterne of humility, who being the Soueraigne Monarch of heauen and earth, diſdained not to waſh his Apoſtles feete; and being equall with his Father in all glory and Maieſty, yet made himſelfe of no reputation, and tooke vponupon him the forme of a ſeruant, and being made like vntounto men, humbled himſelfe, and became obedient vntounto death, euen the death of the Phil. 2. 6, 7, 8.croſſe. Laſtly, if we would attaine to true humility, we muſt not content our ſelues with the ſparing and ſeldome vſe of theſe meanes, but exerciſe our ſelues daily in them, becauſe pride will not eaſily leaue his hold, and though it be once or twice, or many times repelled, yet will it recouer new ſtrength, and make againſt vsus freſh aſſaults, yea it will ſpring ſometimes from the roote of vertues, and euen like the Phoenix, when it is conſumed with the fire of Gods Spirit, it will re-enliue it ſelfe, and out of its owne aſhes recouer birth and being.
§. Sect. 7 Of externall worſhip with our bodies.
And thus much concerning thoſe vertues whereby wee hauehave God inwardly in our hearts. Beſides which, there is alſo required, that wee hauehave him outwardly in our bodies and externall actions; and that is, when as with the outward man wee ſerue and worſhip him. The which alſo we owe vntounto God, ſeeing hee hath created and redeemed both our 1. Cor. 6. 20.ſoules and bodies, that wee ſhould in both performe ſeruice vntounto him. And though alone it bee of ſmall value, for as the Apoſtle ſaith, Bodily 1. Tim. 4. 8.exercize profiteth nothing, yet doth the Lord require it with the other, and that with the ſweete incenſe of the heart and minde, wee offer Rom. 12. 1.our bodies alſo a liuing ſacrifice, holy and acceptable vntounto him: which Daniel thought to bee a matter of ſuch moment, that hee choſe rather to Dan. 6.bee caſt into the Lyons denne, then to neglect it for the ſpace of a few dayes. Our Sauiour alſo requireth, not onelyonly that wee hauehave in vsus the heate of ſpirituall graces, but that alſo that wee cauſe their light to ſhine out before men, that they ſeeing our good workes, may glorifie our Father Matth. 5. 16.which is in heauen. For as naturall fire doth retayne its vertue and ſtrength, when as it hath ſome outward vent, and when that is ſtopped, is choaked and preſently dies; ſo doe our inward graces and vertues liue and flouriſh, when they hauehave the outward vent of corporall obedience, and externall workes of piety and righteouſneſſe, but ſoone languiſh and are extinguiſhed, if they neuer put foorth themſelues in theſe outward exerciſes. Now this externall honour, is either in outward ſignes or actions. Of the former ſort, is religious adoration in externall ſignes and geſtures, as proſtrating the body, vncouering the head, bending the knee, lifting vp the hands, which being conſidered as religious geſtures, are proper and peculiar to God alone. Of the other ſort is the outward ſeruice of God, in calling vponupon him, vowing vntounto him, Apoc. 19. 20. 22. 9.ſwearing by his Name, celebrating feaſts to his honour, and all outward obedience to the Law, which, in reſpect of the perſon to whom they are to be performed, namely, God alone and no other, are all required in the firſt Commandement.