A Guide to Godliness, Book 5 · Chapter 37
CAP. XXXVII.
Two other reaſons mouing vsus vntounto a godly life. The firſt, taken from Chriſt, giuen vntounto vsus by his Father; the other, from the Couenant of grace made in him.
§. Sect. 1 Of the ineſtimable gift of Ieſus Chriſt, which ſhould moue vsus to louelove and ſerue God.
THe fourth mayne benefit which God hath giuen vntounto vsus, is his onelyonly begotten and dearely beloued Sonne Ieſus Chriſt, to be our Head and Sauiour, in whom we were elected, & by whom we were to be ſaued & redeemed. For being falne in Adam, who was the head and roote of all mankinde, and not onelyonly partakers of the guilt and puniſhment of his ſin, but alſo of the corruption of nature deriued from him, whereby we were diſabled to all good, and made prone vntounto all euill, it would not ſtand with Gods Iuſtice to elect or ſaue vsus, till it were fully ſatisfied, and wee freed from this ſinfull condition. Which being a worke impoſſible to men and Angels, in reſpect of that infinite price which was to bee payd, God, of his free grace and louelove ordained and appointed in his eternall Counſell, his Sonne to be our Sauiour and Redeemer; and to this end, to take our nature vponupon him, that hee might be vntounto his elect the ſecond Adam, and the Head of his Church, in whom he choſe them to life and ſaluation, which the firſt Adam loſt both for himſelfe and all his poſterity. For howſoeuer the free louelove, and meere grace and good will of God, be the ſupreme and higheſt cauſe of our election and ſaluation, and Chriſt, in reſpect of it, but a meanes or ſubordinate cauſe of working that for vsus, which Gods louelove had firſt decreed (neither was Chriſt the cauſe that moued God to louelove vsus John 3. 16.with this firſt louelove and free grace, but this louelove, the cauſe which moued God to giuegive his Sonne vntounto vsus to be our Sauiour and Redeemer) yet may it be truely ſaid, that wee could no otherwiſe be elected then in Chriſt, as our Head and the roote of all our righteouſneſſe, that iuſtice and mercy meeting together, God might be glorified in them both; although we be not elected for him, but of Gods abſolute will and free grace, which moued him to giuegive vsus his Sonne and all other good which wee receiue by him. And this the Apoſtle plainely affirmeth, that God hath choſen vsus in him before the foundation of the world, and that he hath predeſtinated vsus to the adoption of children by Ieſus Chriſt, Ephe. 1. 4, 5.vntounto himſelfe, according to the good pleaſure of his will; to the praiſe of the glory of his grace, wherein he hath made vsus accepted in his Beloued, who were worthily reiected in Adam, both for the guilt of his ſinne, and the corruption of our nature which we hauehave deriued from him. Now this benefit of Chriſt giuen vsus of God, to bee the foundation of our election and ſaluation, may be vntounto vsus a moſt forcible argument to make vsus louelove God aboue all things, who hath ſo loued vsus, that hee hath not ſpared to giuegive his onelyonly begotten and dearely beloued Sonne vntounto vsus, and for vsus, euen vntounto the death, that wee by him might attaine vntounto eternall life and happineſſe, and alſo to expreſſe this louelove, by labouring and indeuouring to ſerue and pleaſe him in all the duties of a godly life. For what ſhould withdraw our hearts from God, which he hath tyed vntounto him by ſuch a bond of louelove, that was much ſtronger then death it ſelfe? why ſhould any hire intice vsus to neglect his ſeruice, and to ſerue Satan, the world, and our owne luſts, by committing any knowne ſinne, vnleſſe it be of equall value to that gift that God hath giuen to vsus and for vsus, that he might redeeme vsus from all iniquity, and appropriate vsus vntounto himſelfe for his own ſeruice? But ten thouſand worlds cannot match this gift, and why then ſhould we loſe the benefit of it, by neglecting the ſeruice of God, and hiring our ſelues to worke wickedneſſe, for the baſe hire of worldly vanities?
§. Sect. 2 That the work of redemption ſhould mooue vsus to ſerue our Redeemer in all duties of a godly life.
Againe, as Chriſt our Sauiour giuen vntounto vsus by God his Father; ſo alſo the great worke of Redemption wrought by him, may ſerue as a moſt powerfull argument to mooue vsus vntounto the diligent performance of all the duties which belong to a godly life: For though the worke of our Creation and preſeruation are ineſtimable benefits, yet, this much exceedeth them, being farre aboue all humane conceit, and ſo vnſpeakeable, that it can neuer be ſufficiently expreſſed and magnified by the tongue of men and Angels. Yet let vsus take, as we are able, ſome ſlender view of it; and with rauiſhing wonder, admire and adore the reſt which we are not able to comprehend. And conſider firſt, what wee were who were thus redeemed, Rom. 5. 8, 10.to wit, mortall men, duſt and aſhes, weake, and of no ſtrength, ſtrangers, ſinners, yea, enemies vntounto God and our owne ſaluation. Secondly, from what we were redeemed, namely, out of the greateſt and moſt deſperate miſery which could poſſibly bee incident vntounto any creature. For Chriſt hath deliuered vsus from the wrath of God, the curſe of the Law, and all the fearefull plagues therein threatned, temporall and eternall, from the miſerable bondage and captiuity of ſinne and Satan, from death, hell, and euerlaſting condemnation both of body and ſoule; and that when we were ſo deſperately and vnrecouerably plunged into theſe fearefull miſeries, that wee were vtterly vnable to helpe our ſelues, yea, when all the power of men and Angels was altogether vnſufficient to doe vsus any good. Thirdly, conſider who redeemed ſuch poore ſinfull wretches out of this wofull plight, euen the glorious Sonne of God, equall to his Father in power and Maieſty; hee vouchſafed to pitty vsus in our miſery, and to take vponupon him our deliuerance. Fourthly, conſider the meanes which he vſed to effect this great worke of our Redemption, namely, by humbling himſelfe, in taking vponupon him our nature, and vniting it in a ſubſtantiall and inſeparable vnion vntounto his Diuine nature, that ſo he might in our ſtead, doe and ſuffer whatſoeuer was neceſſary for our ſaluation. Fifthly, conſider the manner of effecting this great worke, or the meanes which hee vſed, that he might redeeme vsus; namely, by offering himſelfe vntounto God his Father, as a ſacrifice for our ſinnes, and an all-ſufficient price for our Redemption, and to ſuffer in his body and ſoule, all thoſe puniſhments which were due vntounto vsus for our ſinnes. As all the miſeries of his life, pouerty and meane birth, flight from his enemies, the tentations of the deuill, hunger, wearineſſe, the perſecutions, ſcornes, reproches, and ſlanders of the world and wicked men. And thoſe eſpecially, which he indured a little before his death; for he was betrayed by his owne Apoſtle, and forſaken by the reſt, apprehended by his enemies, and by them moſt iniuriouſly and barbarouſly abuſed, and haled from one Iudgement ſeat to another, falſly accuſed, wrongfully condemned, blindfolded, buffeted, rayled at, ſpit vponupon, ſcorned and mocked, whipped, crowned with thornes, and crucified; and ſo ſuffered for vsus that cruell, ignominious, and accurſed death of the Croſſe, and his Fathers wrath due to our ſinnes, which made him to ſweate drops of Blood, and vnderunder the waight of this intolerable burthen, to complaine, as a man forlorne and forſaken of God. All which, he willingly, meekely, and patiently ſuffered for vsus, that he might redeeme vsus out of the hands of all our enemies, and purchaſe vsus vntounto himſelfe Pſal. 100. 2.as his owne peculiar people. So that wee are now his by a treble right: for he hath made vsus, and therefore we are his, euen his home-borne ſeruants, who owe vntounto him our birth and being; hee preſerueth vsus, and giueth vntounto vsus all the good things which we inioy, and ſo we are his hired ſeruants, who owe vntounto him all louelove and duty, for the rich wages of his bounteous benefits; and finally, he hath redeemed vsus out of the hands of our mortall enemies, by giuing for vsus, not ſiluer or gold, or any corruptible 1. Pet. 1. 17, 18.thing, but himſelfe and his owne precious Blood, as a price to ſatisfie his Fathers iuſtice for our ſinnes; and therefore we are no more our owne, but 1. Cor. 6. 20.his by the Law of Redemption. What then remaineth, but that we yeeld vntounto our Sauiour his owne right which hee hath ſo dearely bought? and ſeeing he hath giuen a price for vsus, which is of ten thouſand, yea, infinite times more value then his purchaſe; O let vsus not defraud him of his bargaine, but deuote our bodies and ſoules wholly to him, that we may glorifie him by our ſeruice, and be ſorry that we hauehave no more to giuegive vntounto him. Wee owed our ſelues vntounto him before, by right of creation, but by our ſinnes robbed him of his due, by ſelling our ſelues ouer to Satan, as his ſlaues, for the baſe hire of worldly vanities; and now hee hath againe made vsus his owne, by giuing himſelfe as the price of our Redemption: and therefore let vsus not againe depriue him of his right, and defraud him of his ſeruice, which if we vngratefully doe, there remaineth no further ſacrifice Heb. 10. 26.for ſinne. He hath giuen himſelfe for vsus; and ſhall we thinke it too much to giuegive our ſelues to him? He came, not to be ſerued, but to ſerue, and to giuegive Mat. 20. 28.his life a ranſome for many; and ſhall the ſeruant detract his ſeruice, when his Lord and Maſter, his King and Soueraigne hath abaſed himſelfe to doe ſeruice for him? Hee hath made no ſpare of his Blood for our ſakes, and ſhall we thinke our ſelues prodigall in our duty, if wee take a little paines, and ſpend ſome ſweate in his ſeruice? Yea, rather let vsus thinke no time well ſpent, which is not thus imployed; and all our labour loſt, which by holy duty expreſſeth not ſome louelove towards him, to whom we owe ſo much, and are able to pay ſo little. Excellent is the meditation of a deuout Father to this purpoſe; If (ſaith he) I owe my ſelfe wholly vntounto him, for Quòd ſi totùm me debeo pro me facto, quid addam iam & pro refecto, & refecto hoc modo, &c? Bern. lib de diligen. Deo. c. 1.my Creation; what ſhall I now adde for my reſtauration and Redemption? eſpecially being reſtored after this manner? Neither was I ſo eaſily reſtored as created. For to create me and all things elſe, God did but ſay the word, and it was done; but he that by once ſpeaking made mee, ſaid many things, wrought wonders, ſuffered things not onelyonly grieuous, but diſgracefull and vnworthy of him, that he might redeeme mee. What therefore ſhall I returne vntounto the Lord, for all the good things which hee hath done vntounto me? In his firſt worke he gaue me vntounto my ſelfe; in the ſecond, he gaue himſelfe to me; and by giuing himſelfe, reſtored me vntounto my ſelfe. Being then both giuen and reſtored, I owe my ſelfe vntounto him for my ſelf, & ſo am twice due. But what then ſhal I giuegive vntounto God for giuing himſelfe? for thogh I could giuegive my ſelfe a thouſand times for recompence, what am I in compariſon of him? Beſides which argument of thankfulnes, which might mooue vsus to performe all duties of Gods ſeruice, there is another of neceſſity, which like a ſtrong chaine tieth vsus vntounto them: Seeing our Sauiour Chriſt hath propounded this as the maine end of our Redemption, yea, hath alſo ratified it by his ſolemne Oth, that all thoſe who are by him Luk. 1. 74, 75. Rom. 14. 9. Mat. 7. 22. Mal. 1. 6.redeemed out of the hands of their ſpiritual enemies, ſhall ſerue him in holines and righteouſneſſe, before him, all the dayes of their liues. He therefore died, that he might be Lord of all, not in bare title & profeſſion only (for that wil nothing profit vsus at the day of Iudgment, as himſelfe telleth vsus) but in deed & truth, by performing vntounto him faithfull and diligent ſeruice. Hee hath bought vsus, 1. Cor. 6. 20. Col. 1. 22. 1. Pet. 2. 24. Eſa. 44. 22. 1. Pet. 1. 17, 18.that we ſhould no more be our owne, (and much leſſe the deuils or the worlds) but his, & glorifie him both in our ſoules & bodies, ſeeing they are his, as the Apoſtle telleth vsus. And therefore vnleſſe we thinke that Chriſt may faile of his end which he hath propounded, & ſo die in vaine, yea, if he may not faile of his truth, & falſifie his Oath, let vsus not imagine that we are his redeemed, or hauehave any part in that great worke of ſaluation wrought by him, vnleſſe we labour and indeuour to ſerue him in the duties of holineſſe and righteouſneſſe, and that not by fits and flaſhes onelyonly, but, from the time of our conuerſion, all the remainder of our liues.
§. Sect. 3 That by the Couenant of Grace we are ſtrongly bound vntounto all Chriſtian duties of a godly life.
The fift benefit, is the Couenant of Grace, which God hath made with vsus in Ieſus Chriſt; for being redeemed by his full ſatisfaction, death, & obedience, the Lord hath made a new Couenant with vsus, not like that vnderunder the Law, the condition whereof, was perfect obedience, the which being impoſſible vntounto vsus, by reaſon of our imperfections and corruptions, the promiſe was made voyd and vnprofitable; ſeeing this new Couenant is not grounded vponupon our workes and worthineſſe, but vponupon the free mercies of God, and the all-ſufficient merits of Ieſus Chriſt. In which, the Lord promiſeth for his part, that he will be our gracious God and louing Father, that he will pardon and forgiue vsus all our ſinnes, and giuegive vntounto vsus all good things ſpirituall and temporall in this life, and glory and happineſſe in the life to come. And we for our part promiſe vntounto God againe, that he ſhall be our God, and we his people, and that wee will receiue and imbrace all his bleſſings promiſed, by a true and liuely faith, and eſpecially, Ieſus Chriſt and all his benefits, and wholly reſt vponupon him, for our iuſtification and ſaluation, that he may be all in all, and hauehave the whole glory of his owne gracious and free gifts. And becauſe a dead and fruitleſſe faith cannot doe this, therefore by a neceſſary conſequence wee promiſe, that we will approoue our faith to be liuely and effectuall for theſe vſes, by bringing foorth the fruits thereof in vnfained and hearty repentance and amendment of life. Now whereas we couenant that he ſhall be our God, and we will be his people, we doe not promiſe that wee will make a bare profeſſion of theſe things in word onelyonly, but that in deed and truth wee will hauehave him to be our God, in our hearts by deſiring and indeuouring to cleaue vntounto him alone, louing, fearing, hoping, and truſting in him and no other, and that in our liues and actions we will labour to glorifie him, by liuing as it becommeth his people, and bringing forth the fruits of holineſſe and righteouſneſſe, in the whole courſe of our conuerſation. The which Couenant ſtrongly bindeth vsus to theſe duties; ſeeing as it is on Gods part moſt vnchangeable, being effectually ratified and confirmed by the blood of Chriſt, by Gods owne hand-writing in his Word and Goſpell, whereunto he hath annexed his ſeales and Sacraments; yea, by his ſolemne Oth, wherein it is impoſſible that God ſhould lye; for hauing Heb. 6. 18.no greater to ſweare by, he hath ſworne by himſelfe, that hee will not faile of any of his promiſes made in Chriſt: ſo is it confirmed on our part by our ſolemne Vow in Baptiſme, where (as it were) by a ſacramentall oath we hauehave bound our ſelues to renounce the ſeruice of ſinne and Satan, the world and the fleſh, and that we will ſerue God and no other, in the duties of holineſſe and righteouſneſſe all the dayes of our liues. To which end we make a ſolemne profeſſion of our faith, and take vponupon vsus Gods Liuery and Cognizance, promiſing, that we will fight vnderunder his Colours and Standard, againſt all the enemies of our ſaluation. And therefore ſeeing we hauehave made this vow and promiſe vntounto God, and hauehave, vponupon many occaſions, renewed our couenant, that we wil in all things ſerue & pleaſe him; we muſt, in the whole courſe of our liues, carefully indeuour to performe what we hauehave promiſed, vnleſſe wee would bee eſteemed couenantbreakers, falſifiers of our word and promiſe, not to men, but to God himſelfe, yea perfidious traytors to him and our owne ſoules. The which will be much more intolerable and vnexcuſable, ſeeing in this Couenant of Grace, God doth not ſtand vponupon ſtrict termes with vsus, exacting legall and perfect performance, but onelyonly Euangelicall ſincerity and truth, and that we deſire and indeuour to keepe our promiſe as much as we are able. And ſeeing alſo, becauſe our ſtrength is but ſmall, the Lord hath graciouſly promiſed the aſſiſtance of his holy Spirit, to ſtrengthen vsus in our good indeuours, and inable vsus to performe what he requireth, and we hauehave vndertaken, in ſome ſuch manner as may be acceptable in his ſight. Now what ſtronger motiue can there be vntounto the duties of a godly life, conſiſting in a liuely faith and vnfained repentance, then to conſider that wee are tyed hereunto by this couenant, which is the maine ground of all our good, the remiſſion of our ſinnes, grace and glory, which if wee make voyd, by our impenitency and infidelity, wee can hauehave no part in Gods mercies and gracious promiſes, nor in Ieſus Chriſt and all his benefits? Eſpecially conſidering, that if we but reſolue and indeuour to pleaſe God in theſe holy duties, both wee and our ſeruice ſhall bee accepted in Ieſus Chriſt, our imperfections being couered with his perfect obedience, and our corruptions waſhed away with his blood: which if we neglect to performe, and liue ſtil in our infidelity and impenitency, without any ſerious deſire or conſtant indeuour to know God, or to feare and ſerue him, whatſoeuer profeſſion and ſhew we make to the contrary, yet moſt certaine it is, that we are not yet in this Couenant, nor ſhall, as long as we continue in this ſtate, hauehave any part in the benefits promiſed; ſeeing the Lord, who cannot faile of his word, hath in this couenant aſſured vsus, that he will not Ier. 31 33, 34, 35. and 32. 40.onelyonly beſtow his bleſſings, but will alſo fit and inable all his Elect, with whom onelyonly he maketh it, to performe what he require that their hands, that he will inlighten them with the knowledge of himſelf & his will, and write his Law in their hearts, thereby working in them theſe reſolutions and indeuours to obſerue and keepe it; that he will be their God, and they his people; and that he will knit them ſo vntounto him, as that they ſhall neuer depart from him; and therefore ſo long as wee finde no ſuch things wrought in vsus, we can hauehave no aſſurance, that as yet we hauehave any part in this Couenant, or in any of the benefits therein promiſed.