A Guide to Godliness, Book 5 · Chapter 36
CAP. XXXVI.
Of the arguments and reaſons which may moue vsus to leade a godly life; and firſt, ſuch as reſpect Gods nature, workes, and louelove towards vsus.
§. Sect. 1 The firſt ſort of reaſons taken from Gods nature and attributes.
HItherto we hauehave intreated of the reall and practicall meanes, whereby we may be inabled to leade a godly life. And now it followeth that we propound ſome reaſons and arguments which may effectually perſwade vsus, both to vſe theſe meanes, and alſo to performe all the duties of holineſſe and righteouſneſſe, vntounto which by theſe meanes we are inabled; ſeeing it would little auaile vsus to hauehave all the helpes of godlineſſe, vnleſſe we hauehave alſo hearts to vſe them. And becauſe the reaſons which might bee produced to this purpoſe, are innumerable, ſeeing there is ſcarce any part of Gods Word or workes, either of Creation or Gouernment, which doth not yeeld ſome motiue vntounto godlineſſe; therefore paſſing by the moſt which might be alleaged, it ſhall ſuffice, as briefly as I can, to touch ſome of the chiefe and principall; all which I will reduce vntounto three heads, either as they reſpect God, our neighbours, or our ſelues. The arguments of the firſt ſort, either reſpect God himſelfe, his nature and attributes, both generally conſidered, and as he exerciſeth them towards vsus; or that duty which we are bound to performe vntounto him. Concerning the former, there cannot be any more forcible reaſons alleaged, for the perſwading of vsus to ſerue God in duties of a godly life, then a thorow conſideration of Gods nature and attributes. For firſt, he is the onelyonly true God, Iehouah, the moſt abſolute Being, who hauing his Eſſence in and from himſelfe, giueth being to all things; and therefore to be ſerued by all creatures, and eſpecially by vsus, ſeeing in him we liue, moue, and hauehave our being. He is God, infinite Act. 17. 28.in all perfection, and therefore ought in all things, according to his nature, to be ſerued with abſolute and perfect obedience. Hee is infinite, and therefore the actions of all things finite muſt tend vntounto him, and bee determined in him, as their ſupreme end. And being infinite, hee is but one onelyonly God, and therefore requireth our whole ſeruice, there being none other to be worſhipped and ſerued but he alone. He is an holy Spirit, and therefore muſt be ſerued, not onelyonly outwardly with our bodies, but alſo with our ſoules, in ſpirit and truth. He is in his nature moſt pure Joh. 4. 24.and ſimple, without mixture or compoſition, and therfore we muſt yeeld vntounto him ſimple and pure obedience, without any by-reſpect, or the mixture of humane inuentions with his moſt pure and perfect will. Hee is eternall, and is therefore to be ſerued and glorified in all ages, and from the beginning to the end of times, ſeeing he is to day, yeſterday and Heb. 13. 8.the ſame for euer, and alwaies liueth to reward thoſe that ſerue him, and to take vengeance of them who rebell againſt him. He is immutable and vnchangeable in himſelfe, and in his louelove, goodneſſe, bounty, merciemercy, and iuſtice toward vsus, and therefore ought to be ſerued of vsus dayly and conſtantly, without any leuity or wauering, ſeeing there is no change in him towards vsus. He is immenſe and omniſcient, ſo that whereſoeuer we are, we are in his preſence; whatſoeuer we doe, we are in his ſight; and therefore we are alwaies and in all places to carry our ſelues in all dutifull obedience, as being euer in the view of our Lord and Maſter, who ſtandeth by and taketh notice of all our actions. He is all-ſufficient to reward our ſeruice, and to preſerue all thoſe who depend vponupon him againſt all enemies; and therefore we muſt not be diſcouraged in his ſeruice by any worldly or ſpirituall wants, ſeeing he is abundantly able to ſupply them, nor by the aduerſe attempts of any that oppoſe vsus, ſeeing he alone, though, we had no other helpes, is ſufficient to protect vsus, and to bring to nought, whatſoeuer might or malice ſeeketh to hinder vsus in the waies of godlineſſe. He is God bleſſed for euer, yea, bleſſedneſſe it ſelfe, in whoſe fruition conſiſteth all happineſſe, and therefore ought to be ſerued with all the powers of our bodies and mindes, ſeeing he only is able to make vsus bleſſed. He is Almighty, and able to doe whatſoeuer pleaſeth him; the which alſo ſhould effectually withdraw vsus from all 1. Cor. 10. 22. Ier. 7. 19.ſinne, ſeeing thereby wee prouoke him to wrath, who is powerfull to puniſh vsus; and moue vsus to ſerue him in all Chriſtian duties, ſeeing hauing all power in heauen, and earth, he is able to reward vsus in our weldoing. He is true, yea, truth it ſelfe, and in this regard ought to be ſerued, ſeeing he will moſt aſſuredly make good all his gracious promiſes, which he hath made to all that ſerue and pleaſe him; and contrariwiſe will bring to paſſe all his fearefull threatnings againſt thoſe, who neglect and diſobey his commandements. His will is abſolutely good, and the moſt perfect rule of righteouſneſſe; and therefore our wills and actions muſt be conformable vntounto it, ſeeing ſo farre as they digreſſe and differ, they are wicked, crooked and erroneous. So alſo the Lord is good, yea, the chiefe and ſupreme Goodneſſe, vntounto which all things are to be deſtinated as their principall and ſupreme end; the which ſhould make vsus deuote our ſelues wholy vntounto his ſeruice, ſeeing thereby both wee and our actions doe attaine vntounto their ſupreme end and chiefe perfection; and contrariwiſe become vaine and to no purpoſe, if we and they be not thus imployed. He is holy, yea, holineſſe it ſelfe, and therefore ought to be ſerued in holineſſe and righteouſneſſe of all that approch neere vntounto him, and would be eſteemed of his family; for being himſelfe holy, he delights in thoſe who are like him in holineſſe, neither can his pure eyes indure ſinnefull pollution, as being moſt contrary to his diuine nature. He is gracious, bountifull and munificent; and therefore is to be ſerued with all diligence and cheerefulneſſe, ſeeing he who is ſo beneficent and liberall to all his creatures, will be vnſpeakeably bountifull towards thoſe who glorifie him by their willing obedience. He is louing & gracious, yea, Grace and LoueLove it ſelfe, and therefore being alſo infinitly louely, deſerueth worthily all louelove, and that wee ſhould bring forth the fruits of it, by doing all things that are pleaſing in his ſight. He is moſt mercifull, gentle, patient and long-ſuffring, and therefore is to be ſerued with all cheerefulneſſe and comfort, ſeeing he is ſo mercifull, that he pardoneth all our ſinnes; ſo milde and gentle, that he paſſeth by all our infirmities; ſo patient and long-ſuffring, that when wee are ſlack and ſlothfull in our dutie, he doth not preſently inflict deſerued puniſhment, but beareth with vsus, and expecteth our amendment. He is iuſt, yea, Iuſtice it ſelfe, the which alſo ſhould make vsus ſpend all our time in his ſeruice; ſeeing without any reſpect of perſons Act. 10. 34.he is the ſame to all that obey him, and will not faile to recompence to the full our labour of louelove, nor to giuegive vntounto vsus that rich & ineſtimable wages, wherewith he hath graciouſly bound himſelfe by couenant, to reward our ſeruice; nor contrariwiſe to inflict deſerued puniſhments vponupon thoſe, who being bound to ſerue him, neglect their dutie. And thus alſo thoſe attributes which are improperly aſcribed vntounto God, as ſhewing rather his actions then affections, and his workes towards vsus, rather then his nature in himſelfe, may alſo yeeld vntounto vsus powerfull reaſons which may moue vsus to ſerue him. As his anger and hatred againſt ſinne and ſinners (which is nothing but his rewarding Iuſtice, recompencing them as they hauehave deſerued) may moue vsus effectually to flee all ſin and wickedneſſe; ſeeing his wrath is a conſuming fire, and wee like ſtubble before it, in which regard it is a fearefull thing to fall into the hands of the euerliuing God. His ioy, whereby he Heb. 10. 31.delighteth himſelfe in thoſe that feare and louelove him, and ſo alſo repleniſheth them with all ioy and happineſſe in the fruition of him and his louelove. His ſorrow and diſpleaſure, when wee vnkindly grieue him by our ſinnes, who hath beene ſo kinde vntounto vsus; and if we make him ſorry who is our ioy, who ſhall glad our hearts in the day of our ſorrow, and comfort vsus in our mourning? His repenting in doing vntounto vsus the good he hath promiſed, when wee doe euill, and in bringing vponupon vsus his Iudgements threatned, when wee turne from our ſins, and reconcile our ſelues vntounto him by our wel-doing. Finally, his iealouſie which is mixt of louelove and anger, ſhould make vsus wholy deuote our ſelues to his ſeruice, ſeeing he can abide no corriuals in our louelove and dutie, but will be loued & ſerued with all our hearts, and with all our ſoules, and therefore wee muſt not deuide our ſelues betweene God, Matth. 22. 37.and the deuill, the world and our owne ſinfull luſts, but we muſt conſecrate Rom. 12. 1. 1. Cor. 5. 20.our bodies and ſoules vntounto the ſeruice of God alone in the duties of a godly life, ſeeing he is a iealous God, who is impatient of any copartners, and will hauehave all or none.
§. Sect. 2 The ſecond reaſon, taken from Gods louelove towards vsus.
The workes alſo of God doe yeeld vntounto vsus moſt effectuall reaſons, to perſwade vsus vntounto all duties of a godly life, but eſpecially his manifold and ineſtimable benefits, which he hath vouchſafed to beſtow vponupon vsus, whether wee conſider the Fountaine from which they all ſpring, or the bleſſings and benefits themſelues, which as ſtreames doe iſſue and flow from them. The fountaine of them all, is his diuine and incomprehenſible louelove, whereby, of his free grace and meere goodneſſe, Ier. 31. 3.he hath loued vsus from all eternity, without any reſpect of our deſerts and worthineſſe. The which he hath manifeſted, when as we were dead in our ſinnes, and the children of wrath as well as others, when we Eph. 2. 1, 3.were weake and of no ſtrength, hauing not ſo much as any power to deſire Rom. 5. 8, 10.his fauour and merciemercy, to free and deliuer vsus out of our wofull miſery. When as wee were like poore impotent infants, new borne, whoſe Nauell was not cut, and who wallowed in the filthy and bloody Ezech. 16. 4, 5, 6gore of our naturall corruptions, no eye pitying vsus, nor hauing any friend, that was able to help vsus, or to waſh vsus cleane from our corruption. For euen then when we were helpeleſſe and hopeleſſe, this louelove mooued him to take compaſſion on vsus, and to ſay vntounto vsus whileſt wee were in our blood, You ſhall liue. And when wee were ſo deepe ſtained, yea, euen in-grained in the filthy dye of our ſinnes, that all the waters in the world could not make vsus cleane, he in this incomprehenſible louelove, gaue his Son to the death, that we might be waſhed in the Lauer of his precious blood, and ſo purged from our crimſon and ſcarlet ſinnes, Eſa. 1. 26.both in reſpect of the guilt, puniſhment and corruption of them, that thereby we are reſtored vntounto a ſnowie whiteneſſe, and being waſhed with the blood of his innocent Sonne, are recouered and cleanſed from our incurable Leproſie. O how ought this vnſpeakeable louelove to affect and warme our frozen hearts with vnfained louelove towards him againe! How ſhould our ſoules cleaue vntounto him, and be inflamed with moſt feruent affection towards him, who being infinite in all goodneſſe and perfection, and needed neither vsus, nor any thing from vsus, yet vouchſafed to ſet his LoueLove vponupon vsus, who were ſo vnlouely and vnworthy, yea, ſo ſinnefull and wicked, that wee iuſtly deſerued his wrath and fearefull vengeance? How can we chuſe, if we thorowly conſider this, but hauehave our hearts thorowly inflamed with moſt feruent affection towards him, who is the chiefe Goodnes, moſt amiable in himſelfe, and moſt gracious vntounto vsus? How can we ſufficiently expreſſe our louelove, by doing or ſuffering any thing for his ſake? How fearefull ſhould this make vsus to offend him, and how carefull in all things to pleaſe him? How zealous ſhould wee be of his glory, and how diligent and cheerefull in doing him faithfull ſeruice, by performing all duties of a godly life? How ſhould this weane our hearts and affections from the louelove of the world and earthly vanities, and 1. Joh. 2. 15.make them to become as bitter as gall and wormwood to our ſpirituall Iam. 4. 4.taſte, ſeeme they neuer ſo ſweet and pleaſant to our carnall appetite, when as they are offered as the deuils bayts to withdraw our hearts from God, and to make vsus more ſlothfull in his ſeruice?
§. Sect. 3 The third reaſon, taken from Gods decree of our election.
The fruits alſo and effects of Gods LoueLove towards vsus, doe ſerue as ſtrong arguments to moue vsus vntounto a godly life. As firſt, his decree of election, whereby from all eternity he hath choſen vsus in Chriſt, out of the corrupt maſſe of mankinde, vntounto eternall life and happineſſe, and vntounto all the meanes which may bring vsus vntounto it. What greater mercy can be imagined, then that God of his free grace ſhould chuſe vsus in Chriſt, who were vtterly loſt in Adam, dead in our ſinnes, and the children of wrath as well as others, not vntounto ſome meane eſtate or low degree of happineſſe, but to the higheſt & greateſt priuiledges, as to be his owne peculiar people, and ſeruants of his owne family, yea, to be his adopted children & coheires with Chriſt, not of ſome earthly patrimony, or worldly kingdome, which though it were neuer ſo great and glorious, yet is it mutable and momentary, but of an heauenly 1. Pet. 1. 4, 5.inheritance, which is incorruptible, vndefiled, and fadeth not away, as the Apoſtle ſpeaketh? The which benefit will be much amplified, if we conſider his infinit Maieſty and Glory, who hath thus choſen vsus; and our owne vileneſſe and vnworthineſſe, whom he hath aduanced to theſe rich and wonderfull priuiledges, ſeeing we were duſt and aſhes, corrupt and ſinnefull, ſtrangers, yea enemies vntounto God: which if it be well weighed, may iuſtly make vsus cry out with the Pſalmiſt; O Lord, what is Pſal. 8. 4.man, that thou art mindfull of him, and the Son of man, that thou viſiteſt him? Eſpecially, if we conſider vntounto what dignity wee who were ſo low are exalted; For if it had beene a matchleſſe merciemercy, for vsus that were ſo baſe, to hauehave beene made the meaneſt of Gods family, euen doorekeepers in the Houſe of our God, what incomparable kindeneſſe and louelove is this, to be made his owne Sonnes, and Heires of his Kingdome? The which merciemercy is not indefinitely communicated vntounto all, though all hauehave deſerued it as well as we, but to the leaſt part of mankinde; and yet ſuch is his goodneſſe towards vsus, that paſſing by many great Kings and Monarches, many rich, noble and wiſe in the world, he hath vouchſafed to make vsus of this ſmall number. Not becauſe wee deſerued ſuch extraordinary fauour more then others that want it, but of his meere grace and free good will. O how ſhould our hearts be inflamed with the LoueLove of God, in the ſight and ſenſe of ſuch an ineſtimable benefit? How ſhould it fill our hearts with thankefulneſſe, and our mouthes with his prayſes? How zealous and diligent ſhould it make vsus in his ſeruice? And to thinke all time loſt, which is not ſpent in doing ſomething which may tend to his glory, who of his meere LoueLove hath done ſo much for vsus? Out of the ſame lumpe, of Rom. 9.which hauehave beene made ſo many veſſels to diſhonour, he hath choſen vsus, that he might make vsus veſſels of grace and honour; O how ſhould we delight to be ſeruiceable to ſo gracious a Lord, and to ſhine in the light of godlineſſe to his glory, who hath thus aduanced vsus? He hath choſen vsus, which were children of wrath, as well as others, out of that huge multitude and curſed crue, to be his owne children by adoption and grace; how then ſhould this inflame our deſires, to glorifie ſo gracious a Father, and to carry our ſelues in all things as beſeemeth his children? But if the meere LoueLove of God will not worke this in vsus, let vsus conſider further, that the Lord hath propounded this end to the decree of our election, that we ſhould glorifie him by our Holineſſe and vnblameableneſſe, according to that of the Apoſtle; He hath choſen vsus in him before the foundation of the world, that we ſhould be holy, and Eph. 1. 4. 1. Pet. 2. 9.without blame before him in louelove; and therefore vnleſſe we thinke that God, infinite in wiſedome and power, can faile of his end, we can hauehave no hope that we are elected to happineſſe, vnleſſe we attaine vntounto ſome meaſure of Holineſſe. He hath predeſtinated vsus, that we ſhould be conformed to the image of his Sonne, as in glory and bleſſedneſſe in the world Act. 14. 22.to come, ſo in this life, both in his ſanctity and ſuffrings: and therefore as we muſt not thinke that we can by the broad way of carnall pleaſures, attaine to Chriſts heauenly happineſſe, and to be crowned with him before wee hauehave ſuffred with him; ſo much leſſe let vsus imagine 2. Tim. 2. 12.that we ſhall euer come into his ioyes, if wee doe not follow him in that path of righteouſneſſe, which he hath beaten before vsus, ſeeing the Apoſtle hath plainely told vsus, that without Holineſſe we ſhall neuer ſee God. Heb. 12. 14.So that the conſideration of our election ought to be a ſtrong motiue to perſwade vsus vntounto a godly life, both that we may glorifie God by our holy conuerſation, who hath beene ſo gracious and good vntounto vsus, and that we may be aſſured, that he will glorifie vsus, by attayning vntounto that end of Holineſſe, for which we were elected. Whereof it is that the Apoſtle hauing largely intreated of the doctrine of Gods predeſtination, doth out of this doctrine inforce this vſe, that we ſhould offer Rom. 12. 1.vp our ſelues a liuely and holy Sacrifice, acceptable vntounto him, by our reaſonable ſeruing of him. And the Apoſtle Peter perſwading vsus to make our election 2. Pet. 1. 10.ſure, could preſcribe no other courſe for the obtayning of this aſſurance, then by ioyning one vertue and grace with another, and bringing forth the fruits of them all, by doing theſe things, that is, ſeruing and glorifying God who hath choſen vsus, in the duties of a godly life.
§. Sect. 4 The fourth reaſon taken from the benefit of our creation.
The ſecond fruit and effect of Gods LoueLove, and cauſe or meanes of our ſaluation and happineſſe, is our creation by his Almighty Word; and preſeruation, being thus made by his powerfull prouidence. Concerning the former, whereas God might hauehave left vsus without a being, which is to be eſteemed amongſt the greateſt euils, he created vsus of nothing, or which is all one, of the duſt of the earth, which came of nothing, by ſole vertue of his powerfull Word; and whereas hee might hauehave made vsus the vileſt and baſeſt of the creatures which creepe vponupon the earth, yea worſe then they, euen wicked deuils, ordayned to condemnation, he created vsus according to his owne image, in wiſedome, holineſſe and righteouſneſſe, indued vsus with an immortall and reaſonable ſoule, and made vsus Lords ouer all the reſt of the creatures vponupon the earth, and onelyonly inferiour to himſelfe, that wee might bee ruled and gouerned by him; and by our ſeruice glorifie him who hath created vsus, and giuen vsus our being. The which, if it be rightly conſidered, is an vnſpeakeable benefit, as being the ground of all that follow it. Neither could wee euer attaine vntounto well-being, vnleſſe we had firſt a being; nor vntounto our finall end, eternall ſaluation, vnleſſe wee had found an entrance and paſſage vntounto it by our creation. In lieu of which great benefit, God requireth nothing at our hands, but that by our ſeruice we glorifie him, for which end he gaue vsus our being. Not that his glory needs our ſeruice, ſeeing it is in it ſelfe abſolute & infinite, but out of the ſame louelove which moued him firſt to make vsus, that hee might honour vsus in this life, by vſing vsus as inſtruments to manifeſt his glory, and might hereby take occaſion to glorifie vsus in the world to come, by crowning our ſeruice, of his meere grace, with heauenly ioy & happines. The which alſo is a moſt effectuall reaſon to perſwade vsus, that we deuote and conſecrate our ſelues vntounto Gods ſeruice in all duties of a godly life, ſeeing hee is our Lord and Maker, who hath created vsus vntounto good workes, that wee ſhould walke in them, to the glory Ephe. 2. 10.of him that hath giuen vsus our being, and that to this end, that wee ſhould for euer bee partakers with him in glory. For what can bee more iuſt, then to giuegive eueryevery one his owne? that hee who ſoweth his owne ſeede in his owne ground, ſhould reape the fruit of his labours? that he who buildeth a houſe, ſhould hauehave the benefit of dwelling in it? that he who planteth a Vineyard, ſhould eate of the grapes, and drinke of the wine? and that he who lendeth any thing vntounto another, ſhould hauehave his owne repaide vntounto him? And how much more iuſt then, and equall is it, that the Lord, who hath not faſhioned and framed vsus of pre-exiſtent matter, but of nothing hath created our ſoules and bodies, ſhould hauehave them wholy deuoted and Ephe. 4. 24.conſecrated to his ſeruice, which was the end for which he made vsus and gaue vsus our being? vntounto which end if wee attaine not, it is a ſigne that we neuer thinke of the end for which we came into the world; or imagine that wee were ſent by God hither, that we ſhould ſerue our owne luſts, and in fulfilling them, the diuell himſelfe, and not that wee ſhould ſerue him, who hath right vntounto vsus by this great benefit of our creation. Yea if we doe not ſpend our time in Gods ſeruice, we fayle of the mayne end for which wee came into the world, and ſo ſpend all our life and ſtrength in vaine. But though we faile of our end, which is, by ſeruing and glorifying God, to attaine vntounto happineſſe, (which alſo is Gods end reuealed in his Word yet we ſhall neuer fruſtrate the end of his ſecret counſailes, which is, either to glorify his mercy in vsus, if we feare and ſerue him, or his Iuſtice, if we neglect his ſeruice, and yeeld obedience to ſin and Satan. For the Lord being the ſummum bonum, and ſupreme end of all things, hath (as the Wiſe man ſpeaketh) made Pro. 16. 4.all things for himſelfe, euen the wicked forthe day of euill.
§. Sect. 5 The fifth reaſon taken from the benefit of our preſeruation.
The benefit of our preſeruation and gouernement, doth alſo iuſtly challenge this ſeruice at our hands; becauſe being created, wee hauehave Act. 17. 28. Pſal. 104. 28.no power to ſubſiſt of our ſelues, but wholy depend vponupon God for the continuance of vsus in our life and good eſtate; for (as the Apoſtle ſaith) In him we liue, & moue, and hauehave our being; ſo that if he withdraw his aſſiſting power, we periſh and returne vntounto our duſt. By his all-ruling prouidence we are eueryevery day in the yeere, eueryevery houre in the day, and eueryevery minute and moment in the houre, preſerued from innumerable dangers, which otherwiſe would ſeaze vponupon vsus, from the aſſaults of our many and mighty enemies, and eſpecially of that roring and deuouring 1. Pet. 5. 8.Lyon, who is alwaies ready to deſtroy vsus, if wee were not preſerued vnderunder the wings of the Almighty from his rage and malice. By it wee are gouerned and directed in all our waies, ſo as we cannot ſtirre a foote, nor moue a hand, nor open our eyes or eares, nor ſpeake a word, if wee had not ſtrength from him. By it all the creatures become ſeruiceable vntounto vsus, and worke together for our good, which otherwiſe would bee our bane. From God wee hauehave all the benefits which we inioy, the Sunne which giueth vsus light and vitall heate, the ayre which wee breathe, the earth which ſuſtaineth vsus, the meate which feedeth vsus, the apparell which couereth our nakedneſſe, and keepeth vsus warme; our health and wealth, our peace, plenty and proſperity, and all other bleſſings, fit both for neceſſity, and for our comfort and delight. And not onelyonly the things themſelues, but all their vertue and vigour, whereby they become profitable to thoſe ends for which we vſe them, doe come from him, and doe as meanes and inſtruments ſerue his Prouidence for the deriuing of all good vntounto vsus; himſelfe ſtill remayning the chiefe and principall cauſe which worketh by them, or can deriue vntounto vsus all things needefull without them, if they bee wanting. For it is he who feedeth vsus by our meate, by our clothes keepeth vsus warme, by our friends doth comfort and relieue vsus, for which vſes they would be vneffectuall, yea produce the cleane contrary effects, if they had not from his bleſſing their power and efficacy. Now to what end, O man, doſt thou receiue daily at the hands of God ſuch innumerable bleſſings, but that thou ſhouldeſt acknowledge him the Author of them, and praiſe him for all the good which he doth vntounto thee? Why doth hee preſerue thy life, but that thou ſhouldeſt liue to his glory? Why doth hee make all his creatures in heauen and earth ſeruiceable vntounto thee; but that thou ſhouldeſt hereby be moued with more cheerefulneſſe to ſerue him, who hath created both them and thee? Why doth he preſerue thee from dangers, and protect thee from enemies, and deliuer thee out of troubles and afflictions, but that thou ſhouldeſt glorify and ſerue him without feare, in Pſal. 50. 15 Luke 1. 74, 75.holineſſe and righteouſneſſe all the dayes of thy life? Why doth he giuegive the light of the Sunne, but that thou ſhouldeſt ſhun the workes of darkeneſſe, and ſerue him in the duties of thy calling? Why doth he let thee breathe the ayre, but that thou ſhouldſt ſpend this breath in ſpeaking & ſinging to his praiſe? Finally, why doth hee feed and clothe thee, and giuegive vntounto thee thoſe manifold bleſſings which thou inioyeſt, but that by this rich wages, hee may incourage thee to doe him faithfull and cheerful ſeruice? which if thou neglecteſt, and miſ-ſpendeſt all the rich gifts which thou haſt receiued, to the diſhonour of him that giueth them, in the ſeruice of ſinne and Satan, and in ſatisfying of thine own carnall and ſenſuall luſts, what doſt thou hereby, but bewray thine horrible ingratitude towards ſuch a gracious and bountifull Lord and Maſter? What doſt thou but alienate his louelove from thee, and prouoking his wrath againſt thee, mooue him in his iuſt diſpleaſure to withdraw his gifts from thee which thou abuſeſt, or let thee inioy them in his anger to thy greater hurt, leauing them with thee as teſtimonies to conuince thee of thy ſhamefull vngratitude, and as talents lent vntounto thee, which when thou haſt miſ-ſpent to the diſhonour of thy Lord, or not imployed them in his ſeruice, will but prepare for thee a fearefull account at the terrible Day of Gods laſt Iudgement.