A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CAP. III.

That we must ioyne with inward integrity, the seruice of the body and the outward man.

§. Sect. 1 That God re∣quireth out∣ward seruice to be ioyned with the in∣ward.

BVt howsoeuer the Lord doth chiefly require and delight in the inward seruice of the soule, and the integrity and since∣rity of the heart; yet doth he not rest in it alone, but requi∣reth also the seruice of the body and outward man, and that we should at all times, and vpon all occasions, expresse and approoue our inward piety in our externall practice, and the vprightnesse of our hearts, which is onely knowne to him, by our holinesse and righte∣ousnesse shining in the whole course of our liues and conuersation, which is subiect to mans view, that thereby we may be iustified, that is, declared righteous before them, as by the other we are knowne vnto our selues to be iustified by faith before God, of which, that inward holinesse and obe∣dience is a principall fruit. And because euery one would be ready to boast of the sincerity of the heart which cannot be discerned, God would haue vs to approoue and make it knowne, by bringing foorth the fruits of it in our outward and bodily seruice. So the Apostle exhorteth vs, not to let sin raigne in our bodies, that we should obey it in the lusts thereof; neither yeeld our members as instruments of vnrighteousnesse vnto sinne, but yeeld our selues vn∣to God, as those that are aliue from the dead, and our members as instruments of righteousnesse vnto God. And as we haue yeelded our members seruants to vn∣cleannesse and to iniquity, so we should now yeeld our members seruants to righte∣ousnesse vnto holinesse. That we should present, not onely our soules, but our bodies likewise, a liuing sacrifice, holy, acceptable vnto God, which is our reason∣able seruice, that we should possesse our vessels in purity and honour, and pre∣serue our bodies from all defilement, as it becommeth the Temples of the holy Ghost. For God, who hath created, redeemed, and doth continual∣ly preserue both soule and body, will bee serued and glorified by them both, and as he is in these respects, Lord and owner of the whole man; so hee will haue the whole to serue him, according to that of the Apostle: Ye are bought with a price, therefore glorifie God in your body and in your spi∣rits which are Gods. The inward seruice of the heart therefore is not suffi∣cient, vnlesse it be expressed in the outward seruice of the body, but wee must be sanctified thorowout, and our whole Spirit, and soule and body, must be preserued blamelesse vnto the comming of our Lord Iesus Christ. And we must clense our selues from all filthinesse, as well of the flesh as of the Spirit, and perfect our holinesse in the feare of God. We must with the Apostle, exercise our selues to haue our consciences voyde of offence, both towards God and towards men; and labour not onely to haue in all things a good con∣science before him, but also to liue honestly in the view of the world; and pro∣uide things honest in the sight of all men, as well as those which are holy and religious in the sight of God. For as one saith, Not onely faith ought to distinguish betweene a Christian and an heathen, but the life also; and our diuers religions ought to bee demonstrated and shewed by our diuers workes. Yea in truth, these will alwayes necessarily and inseparably goe

together; neither is it possibly for a man to haue a sincere and vpright heart, but it will shew it selfe in the outward conuersation, words, and actions, seeing it is the fountaine and roote from which they flow and spring; and such as it is, either good or euill, cleane or polluted, such will they be also. For if the heart be the Inditer of a good matter, the tongue will be the pen of a ready Writer; If the heart be prepared, so will the tongue also, and both ioyning together, will sing and giue praise; whereof it is that the Apostle Iames concludeth, that if any man seeme religious, and bridleth not his tongue, this mans religion is vaine. And also, that pure Religion and vnde∣filed before God, will shew it selfe in the workes of mercy and Christian cha∣rity before men: for as in the bodily, so in the spirituall estate, the health and welfare of the heart is best discerned by the pulse in the hand, neither can there be an vpright heart, where the actions are vniust. And therefore the Psalmist describing a true Citizen of Heauen, doth ioyne heart, hand, and tongue all together; He that hath cleane hands and a pure heart, speaketh the truth from it, and hath not lift vp his soule vnto vanity, nor sworne de∣ceitfully.

§. Sect. 2 Reasons mo∣uing vs to per∣forme outward seruice.

Now the reasons which may mooue vs to ioyne outward practice with inward integrity, respect God, our neighbours, or our selues. In respect of God, first, because he commandeth that we haue not only in our selues the oyle of Grace, but that we also cause the light of it to shine outwardly before men. He would haue vs inwardly to repent with vnfained contriti∣on in our hearts, but withall, that we bring forth fruits meete for repentance in our liues. He desireth aboue all that we should loue him with all our hearts and soules, but he would haue vs also to approoue the sincerity of our af∣fection, by keeping his Commandements; especially, by louing one another as Christ hath loued vs. Secondly, we must bring foorth the fruits of our in∣ward sincerity in our outward practice, that men seeing the light of our godly liues, may take occasion thereby to glorifie our heauenly Father, for heerein he is glorified, if wee bring foorth much fruit; the which, being the maine and supreme end of all things, we are, in whatsoeuer wee doe, chiefly to aime at it, as the Apostle exhorteth. Thirdly, wee must ioyne outward conformity vnto our inward sincerity, to testifie our thankeful∣nesse vnto God for his innumerable benefits both spirituall and corporall, without which we shall fall into the vice of vngratitude, which is so odious both to God and men. In respect of our neighbours also, wee must ap∣prooue our inward piety by our outward practice, that wee may edifie them by our good example; for if our lights shine before them, they will glo∣rifie our Father which is in heauen; if we haue our conuersation honest among vnbeleeuers, they will giue glory to God in the day of their visitation. Second∣ly, to auoyd offence which they are ready to take, when they see our con∣uersation contrary to our profession. Now we must giue no offence in any thing, because there is a fearefull woe denounced against those by whom of∣fences come, and that iustly, because, as much as in them lyeth, they destroy those for whom Christ hath died. Thirdly, that we may hereby gaine them to Christ, when they see our holy conuersation coupled with feare. Wherein we are to follow the Apostles example, who pleased all men in all things, not seeking his owne profit, but of many that they might be saued. In respect of our

selues, we are to approue our sincerity by our outward practice in an holy conuersation, that heereby we may be assured that our hearts are vpright before God, seeing the goodnesse of the tree can no otherwise be knowne, then by the good fruits which it beareth, nor the life of Grace discerned, but by the breath of holy and righteous words and actions. Secondly, be∣cause we can no otherwise haue the peace of a good conscience, in the assu∣rance of our election and saluation, vnlesse we bring foorth in our liues the fruits of sanctification. Thirdly, because by our outward obedience our in∣ward graces are exercised, and by exercise increased, which otherwise will faint and languish. Neither will God giue vs the Talents of his graces, vn∣lesse we will put them out to vse, that he may be glorified, and our brethren aduantaged by their increase. Whereas if like good Vines we be fruitfull in the duties of piety and righteousnesse, he will purge and prune vs, that we may bring forth more fruit. Fourthly, that we may adorne our profession, when as we walke worthy that high calling whereunto we are called, and ap∣prooue our selues to be the children of God, and heires of heauen, by re∣sembling our heauenly Father in holinesse and righteousnesse; according to that of the Apostle; As he that hath called you, is holy, so bee ye holy in all manner of conuersation; Because it is written, Be ye holy, for I am holy. And if ye call him Father, who without respect of persons iudgeth according to euery mans worke, passe the time of your soiourning heere in feare.

§. Sect. 3 That Christi∣an apologie and outward profession of the Truth is required.

Now as wee are to exercise the wholy body in the outward practice of obedience, and the duties of a godly life, as our eyes in seeing, our eares in hearing, &c. so especially must we approoue our practice of piety, both by our words and workes. By our words, both by Christian profession and holy communication. For if our hearts bee vpright before God, and serue him in sincerity and truth, then will wee make an outward pro∣fession of what wee inwardly beleeue, namely, that God is our God, and we his Children and seruants, and that wee imbrace his truth of Religi∣on, and will in all things conforme our selues vnto his reuealed will So the Apostle saith, that, as with the heart man beleeueth vnto righteousnesse, so with the mouth hee confesseth to saluation. And the Psalmist; I beleeued, and therefore I spake; the which, as it was his owne practice, as appea∣reth in those words, I will declare thy Name vnto my brethren, in the middest of the Congregation will I praise thee: so in the next words hee telleth vs, that it is generally the practice of all that feare God; Yee that feare the Lord, praise him, all yee the seede of Iacob, glorifie him. The which profession of our faith ought not to bee forced and constrained, but free and liberall, as oft as wee haue any hope thereby to glorifie God, or edifie those that heare vs; according to that of the Apostle Pe∣ter; Sanctifie the Lord God in your hearts, and bee ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you, with meekenesse and feare. For otherwise, if our profession is likely to tend to Gods dishonour, by exposing his Truth to skorne and blasphemy, and our persons to the rage and violence of prophane miscreants, our Saui∣ours rule must take place, Cast not that which is holy vnto Dogs, nor pearles before Swine, &c. And as wee are to bee free and cheerefull in our profession; so also to bee bold and couragious, not fearing the face

of man, nor denying or suppressing the truth, for feare or fauour, ei∣ther to please men, or to auoyd our owne trouble, according to the ex∣ample of Dauid; who professeth that hee would speake of Gods Testi∣monies before Kings, and would not bee ashamed; and the Apostle Paul, who professed before the Gouernour, that after that way which was called heresie, by the enemies of Gods Trueth, hee worshipped the God of his Fa∣thers, beleeuing all that was written in the Law and the Prophets. To which purpose, wee are alwayes to remember that saying of our Sauiour Christ; Whosoeuer shall confesse mee before men, him will I confesse also be∣fore my Father which is in heauen. But whosoeuer shall deny mee before men, him will I also deny before my Father which is in heauen. Secondly, vvee must testifie our integrity of heart by our holy communication, the prin∣cipall scope whereof must bee, the glory of God, according to the example of Dauid, who professeth that hee had not hid Gods righteous∣nesse within his heart, but had declared his faithfulnesse and saluation, and had not concealed his louing kindnesse from the great Congregation. And next vnto it, our speech must tend to the furthering of our owne saluation, and edification of our brethren. For if our hearts bee sincere and ho∣ly, such also will our conferences bee, as before wee haue shewed more at large.

§. Sect. 4 That we must practise what we know, in our works and actions.

Secondly, with our words and outward profession, wee must ioyne also our workes and actions, in doing seruice vnto God, without which wee cannot approoue our hearts to bee vpright before him. Neither is it sufficient to make vs accepted of God, that wee speake religiously, and make a glorious profession of the Truth, vnlesse our practice be sutable in the works of holinesse and righteousnesse. It is not enough (as our Sauiour hath taught vs) to cry, Lord, Lord, for entring into Gods Kingdom, vnlesse we do the wil of his Father which is in heauen; no nor yet that we haue prophecied and preached in his Name; seeing we shal be excluded & depart from him, if we be workers of iniquity. For not the hearers and talkers of the Law, but the doers therof shall be iustified. Neither will God render vnto vs according to our outward profession, but according to our deeds, & we shal receiue at Christs appearing to Iudgement, not according to our words and shewes, but ac∣cording to that we haue done, whether it be good or bad. Yea in truth, bare pro∣fession without practice, doth make vs the more odious in Gods sight. And if we deny God in our works, whō we professe to know with our words, we become abominable hypocrits, who dishonour him more by their sins then any other. In which regard, the Lord would haue none to make profession of Religion, who do not indeuour to practise what they know in their liues. What hast thou to doe to declare my Statutes, or that thou shouldest take my Coue∣nant into thy mouth; seeing thou hatest instruction, and castest my words behind thee? And such our Sauiour reprooueth; Why call ye me Lord, Lord, and doe not the things which I say? Before therefore we compasse Gods Altar, to of∣fer vnto him with our tongues the sacrifice of praise, wee must first with Dauid, wash our hands in innocencie. If we would approoue the sincerity of our faith, & outward confession of the Truth, we must with those beleeuers in the Acts of the Apostles, shew it by our deeds. If we would make it manifest that our harts are inwardly inflamed with the loue of God, we must shew it

by our actions rather then by our words; according to that of our Saui∣our; If ye loue me, keepe my Commandements: And againe, He that hath my Commandements and keepeth them, is he that loueth me. Yee are my friends, if ye doe whatsoeuer I command you.

§. Sect. 5 Diuers reasons perswading vs to good workes.

By all which it appeareth, that vnto the duties of a godly life, there is re∣quired reall practice in our workes, as well as verball profession with our mouthes, neither doth an holy profession alone make any man holy, but only bindeth him to the duties of holinesse. The which, though it bee ac∣knowledged of all men, yet because it fareth with the most, as with men grieuously sicke, who hauing lost their appetite, approoue good meate in their iudgment and discourse, but when they are mooued to eate of it, put it by, because it is lothsome to their corrupted stomacks; therefore it will not be amisse that we inforce this point a little further, that I may set an edge on their appetite, and as the Apostle requireth, may prouoke them vnto loue and good workes. First therefore let vs consider, that as the Lord requi∣reth an vpright heart and holy profession, so also the fruits of them both in good workes. For he would haue vs, not onely hearers of his Word, but al∣so doers of it; and chargeth vs to doe good vnto all, to be rich in good workes, and neuer weary of well-doing. Secondly, that he hath created vs vnto good workes, that we should walke in them, and redeemed vs, that wee should not onely doe good workes, but also bee zealous in doing of them. Thirdly, that they are the chiefe ornaments of Christians, which much more decke and beautifie them in the sight of God and all good men, then all Iewels, gold, and gorgeous apparell. Fourthly, let vs consider the exceeding profit of them, seeing God doth richly reward them, both in this life and the life to come. Fifthly, that they are notable and singular meanes to assure vs of all Gods graces in this life, and eternal happinesse in the life to come; whereby we attaine vnto spirituall comfort, peace of conscience, and ioy in the holy Ghost. For they are the assured signes of our election and ef∣fectuall calling, seeing if we doe these things, we shall neuer fall. They are the fruits of our regeneration and new birth, whereby wee are assured of our spirituall life, euen as the naturall life is knowne by action and motion; and that we are trees of righteousnesse, which Gods owne hand hath plan∣ted; for the tree is knowne by the fruits, seeing a good tree cannot bring foorth those which are euill; nor an euill those which are good. They assure vs of our iustification: for he that doth righteousnesse, is righteous, as the Apostle Iohn telleth vs. They are signes of our adoption and spirituall kindred with Christ: for they that heare the Word and doe it, are his brethren and sisters. By them we may be assured that our wisedome is spirituall and heauenly; ac∣cording to that of the Apostle Iames; Who is a wise man and endued with knowledge amongst you? Let him shew out of a good conuersation his workes with meekenesse of wisedome. That our faith also is liuely and iustifying. For they, and they onely doe truely beleeue in God, who are carefull to maintaine good workes; seeing as it inwardly purifieth the heart, so also it worketh outwardly by loue. And therefore the Apostle Iames concludeth, that such a faith as bringeth not forth these fruits, doth nothing profit vs for our iustification and saluation; because it is dead, and not a liuing body, but a dead carkasse which breatheth not. So that though workes doe not iustifie vs, but faith

onely (for wee are first made righteous, before wee can bring foorth the fruits of righteousnesse) yet that faith which is alone, doth not iustifie vs, because it is a dead faith, and therefore cannot apply vnto vs Christ our Righteousnesse. Though they doe not iustifie vs before God, yet they iu∣stifie vs before men, that is, declare that we are iustified. Though they be not causes, yet they are necessary and inseparable effects of our iustificati∣on. Though they are not required vnto the act of iustification, but faith onely vniting vs vnto Christ our Righteousnesse, yet vnto the party iusti∣fied: for as hee that doth righteousnesse, is righteous, so hee that is righteous, doth righteousnesse, the cause and effect alwayes concurring and going together. Finally, though they bee not meritorious causes of saluation, which is Gods free gift; an inheritance, and not a purchase made by our selues, yet they are the meanes which assure vs of it; and though they be not the cause of our raigning, yet they are the way to the Kingdome. Fi∣nally, they are the vndoubted signes, and (as the Apostle calleth them) the proofe of our loue, whereby we may try whether it be vnfained or hypocriti∣call; for if we loue God, we will keepe his Commandements: and also of the truth and sincerity of our Religion, which is not so well knowne from that which is false by an outward profession, as by the holy practice of it in the workes of piety, iustice, mercy and Christian charity.

§. Sect. 6 Of the rewards of good works.

Lastly, let vs consider, that the Lord will richly of his free grace reward these workes with glory and happinesse in his Kingdome. For though the strength of our title stand vpon Gods free gift, yet wee are entred into the possession of it by the workes of mercy, as being infallible signes that wee are the true and lawfull heires vnto whom this heauenly patrimony doth belong, by right of Couenant: according to that of our Sauiour, Come ye blessed of my Father, inherit the Kingdome prepared for you from the foundation of the world: for I was hungry, and ye gaue me meate; I was thirsty, and ye gaue me drinke, &c. So the Apostle saith, that at the day of Iudgement, Christ will render to euery man according to his deeds: To them who by patient conti∣nuance in well-doing seeke for glory honour, and immortality, eternall life, but to them that are contentious and doe not obey the truth, but obey vnrighteousnesse, indignation and wrath, &c. Whereby it appeareth, that if euer we meane to attaine vnto euerlasting happinesse, we must not content our selues with an opinion of our inward piety and sincerity, nor with an outward profes∣sion of Religion, but we must bring foorth the fruits of them, both in the workes of holinesse and righteousnesse; For not euery one that saith, Lord, Lord, shall enter into Gods Kingdome, but they that doe his will. And they on∣ly are pronounced happy, who heare the Word of God and keep it. As for those who please themselues with the profession of piety, & neglect the practice in the fruits of obedience, and duties of a godly life, they are presently in danger to be cut off like hypocrits & dead branches with Gods iudgemēts, according to that of Iohn the Baptist; Now is the axe laid to the root of the trees; Therefore euery tree which bringeth not forth good fruit, is hewne downe & cast into the fire: And in the World to come shall be excluded from Gods pre∣sence, and haue their portion in euerlasting fire, prepared for the deuill and his angels, not only as workers of iniquity, but also as neglecters of the workes of mercy and Christian charity, to the poore members of Iesus Christ.

Notes

• Rom. 6. 12, 13.
• Vers. 19.
• Rom. 12. 1. 1. Thes. 4. 3.
• 1. Cor. 3. 16.
• 1. Cor. 6. 20.
• 1. Thes. 5. 23.
• 2 Cor. 7. 1. Act. 24. 16. Heb. 13. 18. Rom. 12. 17. Inter Christia∣num & gentilem non fides tantùm debet, sed etiam vita distinguere, & diuersam re∣ligionem per di∣uersa opera mon∣strare. Hier. ad Celant.
• Psal. 45. 1. & 108. 1.
• Iam. 1. 26, 27.
• Psal. 24. 4. & 15. 2.
• Mat. 5. 16.
• Mat. 3. 8.
• Ioh. 14. 15. & 15. 12.
• Mat. 5. 16. 1. Pet. 2. 12.
• Ioh. 15. 8.
• 1. Cor. 10. 31.
• Mat. 5. 16. 1. Pet. 2. 12.
• 2. Cor. 6. 3.
• Mat. 18. 7.
• 1. Cor. 8. 11.
• 1. Pet. 3. 1, 2.
• Mat. 7. 17. Iam. 2. 27.
• 2. Pet. 1. 10.
• Joh. 15. 2.
• Eph. 4. 1. Mat. 5. 48.
• 1. Pet. 1. 15, 16, 17.
• Rom. 10. 10.
• Psal. 116. 10.
• Psal. 22. 22, 23.
• 1. Pet. 3. 15.
• Mat. 7.
• Psal. 119. 46.
• Act. 24. 14.
• Mat. 10. 32, 33.
• Psal. 40. 10.
• Mat. 7. 21, 23.
• Rom. 2. 13.
• Rom. 2. 6. 2. Cor. 5. 10. Tit. 1. 16.
• Psal. 50. 16.
• Luk. 6. 46.
• Psal. 26. 6.
• Act. 19. 18.
• John. 14. 15, 21.
• Iohn 15. 14.
• Heb. 10. 24.
• Iam. 1. 22. Gal. 6. 10. 1. Tim. 6. 17, 18. 2. Thes. 3. 13. Tit. 2. 14. Luk. 1. 74, 75. 1. Tim. 2. 10.
• 2. Pet. 1. 10.
• Math. 7. 17. & 12. 33.
• 1. Job. 3. 7. Rom. 2. 13.
• Mat. 12. 50.
• Iam. 3. 13.
• Tit. 3. 8. Act. 15. 9. Gal. 5. 6. Iam. 2. 14. 17. 26.
• 1. Ioh. 3. 7.
• Ioh. 14. 15.
• Iam. 1. 27.
• Mat. 25. 34, 35.
• Rom. 2. 7, 8.
• Mat. 7. 21, 22. Luk. 11. 28. Ioh. 13. 17. Apoc. 1. 3.
• Mat. 3. 10. Ioh. 15. 2.
• Mat. 7. 23. & 25. 41.