A Guide to Godliness, Book 4 · Chapter 4
CAP. IIII.
That we muſt performe vniuerſall obedience to the whole will of God.
§. Sect. 1 That only vniuerſall obedience to Gods will & Word is accepted of him.
AND thus hauehave we ſhewed, that our obedience ought to bee vniuerſall, in reſpect of the ſubiect or the perſon that performeth it. In the next place we are to ſhew, that there is alſo an vniuerſality required in reſpect of the obiect, whereby we vnderſtand the whole will of God reuealed in the Scriptures. Neither is it ſufficient that we performe ſome, or many duties, and neglect the reſt; but wee muſt in all things bee conformable to all Gods Commandements: which is not ſo to be vnderſtood, as though we could actually doe all that God requireth, for in many things wee ſinne all, but of Iam. 3. 2.an habituall obedience and diſpoſition of our hearts, whereby wee deſire, reſolue, and indeuour in all things to doe Gods will, in as great perfection as we can, bewailing our wants and imperfections, when we faile and come ſhort of our deſires. Of which we hauehave an example in Dauid, who Pſal. 119. 6.had reſpect vntounto all Gods Commandements, and in the remnant of the Captiuity, who bound themſelues by couenant and oath to walke in Gods Law, Nehem. 10. 29.and to obſerue and doe all the Commandements of the Lord their God: and in Zachary and Elizabeth, who were righteous before God, walking in all the Luk. 1. 6.Commandements and Ordinances of the Lord blameleſſe. The contrary whereof we ſee in the example of Iehu, who obeyed God in deſtroying the houſe 2. King. 10.of Ahab, and Baal with his Prieſts, for the eſtabliſhing of his owne Kingdome, but not in taking away the golden Calues. In Herod, who Mark. 6. 20.heard Iohn the Baptiſt willingly, and obeyed his doctrine in many things, but would not leaue his Inceſt. In Iudas, and Demas, who performed many good duties, but would not forſake their couetouſneſſe and louelove of the world. And finally, in Ananias and Saphyra, who were content to ſhare Act. 5.with God, but kept part of the poſſeſſion which they had wholly conſecrated vntounto him, for their owne vſe. But our obedience muſt be vniuerſall, keeping no ſinne as ſweet vnderunder our tongue; but we muſt in the diſpoſition, Job 20. 12.deſire and purpoſe of our hearts, renounce all ſinnes whatſoeuer without exception, be they neuer ſo pleaſing or profitable; yea, wee muſt with greateſt hatred purſue thoſe, vntounto which our corrupt natures are moſt inclined, making warre, as againſt all theſe wicked enemies of God, ſo moſt earneſtly againſt this Canaanitiſh brood which dwell in our Land. And contrariwiſe, we muſt louelove and imbrace all vertues, and practiſe all Chriſtian duties which God hath commanded, though they be neuer ſo hard and difficult to our corrupt diſpoſition; yea the more auerſe our ſinfull natures are vntounto them, ſo much the more earneſtly we muſt labour to imbrace and practiſe them. For if we make any compoſition with Satan and our owne fleſh, to giuegive willing entertainement vntounto any ſinne, or to neglect any vertue or Chriſtian duty, our obedience is but hypocriticall and fained; and the ſinne reſerued, like a little leauen, will ſowre the whole lumpe, or a little Coloquintida, will imbitter and poyſon all our ſeeming vertues and obedience. They will on all occaſions open the doore of our hearts, and let in all manner of wickedneſſe, as pledges and hoſtages giuen to Satan, to warrant his re-entry when he pleaſeth.
§. Sect. 2 That we muſt performe obedience to both Tables ioyntly, and to the Goſpell, as well as the Law.
Which dangers if we would auoyd, wee muſt reſolue to yeeld obedience to all and eueryevery part of Gods will reuealed, either in the Law, or Luk. 1. 74.the Goſpell. In reſpect of the Law, we muſt obſerue both Tables, and performe all duties of piety, righteouſneſſe and ſobriety which God hath commanded in them. And if wee would approue our ſelues to bee in the number of thoſe who are the Lords redeemed, wee muſt reſolue to worſhip him both in holineſſe and righteouſneſſe. If wee would be reckoned among thoſe good ſcholers vntounto whom the grace of God hath appeared, that bringeth ſaluation, we muſt approue our ſelues to bee ſo, by learning that whole leſſon which he teacheth, which is, to deny vngodlines and worldly Tit. 2. 12.luſts, and to liue ſoberly, righteouſly and godly in this preſent world: And if we would be accepted of God, we muſt not onelyonly religiouſly feare him, but Act. 10. 35.alſo worke righteouſneſſe, as the Apoſtle Peter ſpeaketh. For if wee ſeeme to make conſcience of the firſt Table, and neglect the ſecond, our obedience will make vsus no better then glorious Hypocrites: or if wee will obſerue the duties of the ſecond, and not regard the firſt, wee ſhall bee no better then ciuill worldlings, and honeſt Infidels. Againe, wee muſt obſerue this vniuerſall obedience, as in reſpect of the parts of the Law, and duties of both Tables, ſo alſo of the degrees, deſiring to keepe, with all care and good conſcience, the ſmall Commandements as well as the greater, not thinking any duty ſo ſmall, that we may wittingly and willingly neglect it, nor any ſinne ſo ſlight and veniall, that wee may commit it. For ſmall neglects will make way for greater; and leſſer ſins being wilfully entertained, will open the doore of our hearts to let in greater. It is true that there ought to be a proportion obſerued, and as duties are of greateſt excellency and neceſſity, ſo they muſt hauehave priority and precedency; and as ſinnes are more hainous and grieuous, ſo they muſt be reſiſted and forſaken with greateſt zeale and indeuour. But yet true and ſincere obedience diſpenceth with no degree of ſinne, or the neglect of the leaſt duties in their due place and time: and though it reſpecteth chiefly the waighty things of the Law, yet it doth not voluntarily omit the leaſt duties. Though it chiefly abhorreth whoredome, ſacriledge and periury, yet it yeeldeth not to wanton dalliance, petty thefts, and idle oathes. And thus alſo if our obedience be ſound and ſincere, then hauehave we alſo reſpect to the Commandements of the Goſpell, as well as the Law; and in them make like conſcience of the one, as well as of the other; deſiring and indeuoring with no leſſe care to repent vnfainedly of our ſinnes, then to beleeue in Chriſt, and apply the promiſes of grace and ſaluation; and no leſſe ſtriuing to be freed from ſinne in reſpect of the corruption, by vertue of Chriſts death, and to riſe againe vntounto newneſſe of life, by the power of his Reſurrection, then to be deliuered from the gilt and puniſhment of it, and to riſe at the latter Day vntounto glory and happineſſe. For if wee diuide theſe, we ſhall doe neither aright. If wee beleeue onelyonly, and doe not repent, we are but carnall Goſpellers, and preſumptuous worldlings: and if our ſorrow for ſinne be neuer ſo great, yet if we hauehave not faith in Chriſt, this griefe is to be grieued for, ſeeing it is the fore-runner of deſpaire, and 2. Cor. 7. 10.a worldly ſorrow which bringeth death. So that though wee ſhould bewaile our ſinnes neuer ſo much, and euen melt, and be wholly reſolued into teares, yet ſhould we periſh in our infidelity; ſeeing it is not our teares, but the precious blood of Chriſt applyed by faith, which purgeth and purifieth our ſoules and bodies from the guilt and puniſhment of our ſinnes.
§. Sect. 3 Reaſons perſwading to vniuerſall obedience. 1. Becauſe God requireth it.
The reaſons which may moue vsus to yeeld this vniuerſall obedience to the whole reuealed will of God, are diuers; firſt, becauſe God commandeth Deut. 11. 32.it. Neither doth he require that wee ſhould keepe his Law in ſome things, and breake it in others, or in moſt things, and neglect it in ſome few, ſeeing no Prince will accept from his ſubiect ſuch obedience; but all and eueryevery of his Commandements without exception. Hee bindeth vsus ſtrictly to obſerue all his Statutes and Iudgements which hee ſetteth before vsus; that whatſoeuer he commandeth vsus, we obſerue to doe it; neither adding thereto, and 12 32. and 32. 46. and 28. 14.nor diminiſhing from it; that we ſet our hearts to obey all the Words of his Law, turning not therefrom to the right hand, nor to the left. So our Sauiour Chriſt inioyneth his Diſciples to preach vntounto all nations, teaching them to obſerue all Math. 28. 20.things whatſoeuer he commanded. The which the Apoſtle obſerued in his owne practice; keeping in all things a good conſcience before God, and liuing Heb. 13. 18.honeſtly before men. And vntounto this totall obedience to all Gods Law, doth he reſtraine all his promiſes; If (ſaith he) thou wilt hearken diligently vntounto Deut. 28. 1.the voyce of the Lord thy God, to obſerue and to doe all his Commandements; then I will aduance thee, and all my bleſsings ſhall come vponupon thee, &c. Whereas that which is but in part, can expect no reward, but rather deſerued puniſhment. For as it is in this caſe betweene the Prince and his ſubiect, ſo alſo betweene God and vsus. Though a man obſerue the whole Law of his Soueraigne, and committeth onelyonly one hainous and capitall crime, his obedience is not rewarded, ſeeing therein hee doth but his duty, but for his offence he is iuſtly puniſhed.
§. Sect. 4 That our obedience cannot be ſincere, vnleſſe it bee vniuerſall.
Secondly, if our obedience be not vniuerſall to the whole will of God, it cannot be ſincere and vpright; for if in the integrity of our hearts wee yeelded obedience to any of Gods Commandements, out of our louelove towards him, and becauſe he requireth our obedience vntounto them, then would we vponupon the ſame ground and reaſon obey all the reſt, ſeeing hee is the Authour of all alike, and by the ſame diuine authority bindeth vsus to one as well as to another. And vponupon this reaſon the Apoſtle Iames doubteth not to affirme, that he who breaketh any one Commandement, is guilty of Iam. 2. 10, 11.all, though he keepeth all the reſt; for he that ſaid, Doe not commit adultery, ſaid alſo, Doe not kill. Now if thou commit no adultery, yet if thou kill, thou art become a tranſgreſſour of the Law. For there is a chaine of vertues and vices, whereby they are ſo faſt and inſeparably linked together, that he who imbraceth and practiſeth any one vertue and Chriſtian duty out of his louelove and obedience to God, imbraceth and performeth all the reſt; hee that willingly liueth in the neglect of any one duty, or maketh no conſcience of committing any knowne ſinne, neglecteth all, and is prepared to commit any wickedneſſe. In which regard it may truly bee ſaid, that the vnregenerate man breaketh all Gods Commandements, euen thoſe which hee ſeemeth to keepe, and that the ſound Chriſtian obſerueth all, euen thoſe which he ſeemeth to breake. For howſoeuer the one doth not actually tranſgreſſe eueryevery Commandement, yet there is in him an habit of ſinne, and a naturall diſpoſition and readineſſe to breake all when opportunity ſerueth, and when hee is tempted thereunto with the alluring baits of worldly vanities. And though the other doe not actually keepe the whole Law, but faileth in many particulars, yet there is in him an habit of holineſſe and righteouſneſſe, and a diſpoſition and deſire, reſolution and indeuour to obſerue all; for with the Apoſtle they conſent vntounto the whole Rom. 7.Law, that it is holy and good, and being in their hearts delighted in it; they ſtriue to keepe one Commandement as well as another, and when they faile of their purpoſe, doe heartily bewaile their imperfections. It is true, that a wicked man may not onelyonly forſake many ſinnes, but may alſo in ſome ſort loath and deteſt them; but this is not out of his louelove towards God, or becauſe he hateth or forbiddeth them, but cauſed by ſome common reſtraining grace, or done out of ſome corrupt paſſion and diſpoſition, not becauſe he hateth ſinne, but becauſe ſome contrary vice being predominant in him, doth draw him vntounto another extreme. And thus the couetous man hateth prodigality, and the prodigall, couetouſneſſe: the preſumptuous man melancholike deſpaire, and the deſpairing ſinner, bold preſumption; the coward, bloody quarrell, and the deſperate backſter, Plerique metu peccare ceſſant, non innocentia, profectò tales timidi, non innocentes dicendi ſunt. Senecacowardize. Yea, thus may a man outwardly ſhun all ſinnes which make him liable to legall penalties out of ſelfe-louelove, that hee may gaine rewards, or eſcape puniſhments; not out of louelove to vertue and innocency, but feare of running into danger.
§. Sect. 5 That without totall obedience we cannot attaine to heauenly happineſſe.
Finally, vnleſſe we performe totall obedience in the deſire, purpoſe and indeuour of our heart vntounto the whole Law of God, wee can neither attaine vntounto heauenly happineſſe, nor eſcape helliſh death and condemnation, though we imbrace and practiſe many vertues and duties, and flee from many vices and ſinnes. For as a Mill-ſtone will keepe vsus from mounting aloft, as well as a Mountaine, and the one as well as the other would cauſe vsus to ſinke into the bottome of the Sea, if it were faſtened vntounto vsus; ſo if any one ſinne hauehave taken ſuch faſt hold of our hearts, that we will by no meanes be moued to leaue it, the waight thereof will bee ſufficient to keepe vsus from aſcending vntounto heauenly happineſſe, and to drench and drowne vsus in the ſea of perdition. So the Apoſtle ſaith, that he that liueth (not in all or many ſinnes, but) in any one, ſhall neuer enter into the Kingdome of heauen; Neither fornicators, nor idolaters, nor adulterers, nor effeminate, &c. ſhall inherit the Kingdome of God. And the Apoſtle Iohn ſaith, that 1. Cor. 6. 9, 10. Apoc. 22. 15.eueryevery ſort of ſinners, as ſorcerers, and whoremongers, and murtherers, and idolaters, and lyers, ſhall be excluded from this place of bleſſedneſſe. So that as for the loſſe of corporall life, it is not neceſſary that the body ſhould be wounded in eueryevery place, but a mortall wound in any of the vitall parts, is ſufficient to let in death, and giuegive it ſeiſure of the whole man: ſo is it in this caſe. And as particular ſinnes depriue vsus of happineſſe, ſo they plunge vsus into death and deſtruction, as appeareth by that diſtinct enumeration which the Prophet maketh of particulars; If (ſaith hee) hee Ezek. 18. 10, 13.beget a ſonne that is a robber, a ſhedder of blood, and doth the like to any of theſe things, and that neglecteth any of the duties there mentioned, hee ſhall not liue, but ſurely dye. And the Apoſtle Iohn ſaith, that ſinners of eueryevery kind, ſhall Apoc. 21. 8.hauehave their portion in the Lake which burneth with fire and brimſtone, which is the ſecond death. Now if any will ſay, that if for any one duty wilfully neglected, or ſinne committed, they ſhall loſe the ioyes of heauen, and be caſt into hell torments, then it were as good to bee outragiouſly wicked, and to liue in all manner of ſinne; let one of the Ancients make anſwere to ſuch an obiection. This (ſaith he) is the ſpeech of an vngratefull and reprobate Ingrati ſerui eſt his ſermo, &c. Chryſoſt in Eph. cap. 2. ſerm. 4.ſeruant: yet let not ſuch an one let the reines looſe to all impiety for his owne profit. For though all impenitent ſinners are excluded out of heauen, and throwne into hell, yet all in hell doe not ſuffer equall torments, but ſome greater, and ſome leſſe, according to the quality and number of their ſinnes.