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. IIII.

That we must performe vniuersall obedience to the whole will of God.

§. Sect. 1 That only v∣niuersall obe∣dience to Gods will & Word is accepted of him.

AND thus haue we shewed, that our obedience ought to bee vniuersall, in respect of the subiect or the person that per∣formeth it. In the next place we are to shew, that there is al∣so an vniuersality required in respect of the obiect, whereby we vnderstand the whole will of God reuealed in the Scrip∣tures. 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 an habituall obedience and disposition of our hearts, whereby wee desire, resolue, and indeuour in all things to doe Gods will, in as great perfecti∣on as we can, bewailing our wants and imperfections, when we faile and come short of our desires. Of which we haue an example in Dauid, who had respect vnto all Gods Commandements, and in the remnant of the Cap∣tiuity, who bound themselues by couenant and oath to walke in Gods Law, 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 Commandements and Ordinances of the Lord blamelesse. The contrary where∣of we see in the example of Iehu, who obeyed God in destroying the house 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 heard Iohn the Baptist willingly, and obeyed his doctrine in many things, but would not leaue his Incest. In Iudas, and Demas, who performed ma∣ny good duties, but would not forsake their couetousnesse and loue of the world. And finally, in Ananias and Saphyra, who were content to share with God, but kept part of the possession which they had wholly conse∣crated vnto him, for their owne vse. But our obedience must be vniuersall, keeping no sinne as sweet vnder our tongue; but we must in the disposition, 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, vnto which our corrupt natures are most in∣clined, 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 loue and imbrace all vertues, and practise all Chri∣stian 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 vnto them, so much the more earnestly we must labour to im∣brace and practise them. For if we make any composition with Satan and our owne flesh, to giue willing entertainement vnto any sinne, or to neg∣lect 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 o∣bedience to both Tables ioyntly, and to the Gospell, as well as the Law.

Which dangers if we would auoyd, wee must resolue to yeeld obedi∣ence to all and euery part of Gods will reuealed, either in the Law, or the Gospell. In respect of the Law, we must obserue both Tables, and per∣forme 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 wor∣ship him both in holinesse and righteousnesse. If wee would be reckoned a∣mong those good scholers vnto 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 world∣ly lusts, and to liue soberly, righteously and godly in this present world: And if we would be accepted of God, we must not onely religiously feare him, but 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 vs 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 entertai∣ned, 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 ex∣cellency and necessity, so they must haue priority and precedency; and as sinnes are more hainous and grieuous, so they must be resisted and forsa∣ken 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 haue 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 indeuo∣ring 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 stri∣uing to be freed from sinne in respect of the corruption, by vertue of Christs death, and to rise againe vnto 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 vnto glory and happinesse. For if wee diuide these, we shall doe neither aright. If wee beleeue onely, and doe not re∣pent, we are but carnall Gospellers, and presumptuous worldlings: and if our sorrow for sinne be neuer so great, yet if we haue not faith in Christ, this griefe is to be grieued for, seeing it is the fore-runner of despaire, and a worldly sorrow which bringeth death. So that though wee should be∣waile

our sinnes neuer so much, and euen melt, and be wholly resolued in∣to 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 per∣swading to v∣niuersall obe∣dience. 1. Because God requi∣reth it.

The reasons which may moue vs to yeeld this vniuersall obedience to the whole reuealed will of God, are diuers; first, because God comman∣deth 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 euery of his Commandements without exception. Hee bindeth vs strictly to obserue all his Statutes and Iudgements which hee setteth before vs; that whatsoeuer he commandeth vs, we obserue to doe it; neither adding thereto, 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 vnto all nations, teaching them to obserue all things whatsoeuer he commanded. The which the Apostle obserued in his owne practice; keeping in all things a good conscience before God, and liuing honestly before men. And vnto this totall obedience to all Gods Law, doth he restraine all his promises; If (saith he) thou wilt hearken diligently vnto 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 vpon thee, &c. Whereas that which is but in part, can expect no reward, but rather deserued pu∣nishment. For as it is in this case betweene the Prince and his subiect, so also betweene God and vs. Though a man obserue the whole Law of his Soueraigne, and committeth onely 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 obe∣dience cannot be sincere, vn∣lesse 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 loue towards him, and because he requireth our obedience vnto them, then would we vpon the same ground and reason obey all the rest, seeing hee is the Authour of all alike, and by the same diuine authority bindeth vs to one as well as to another. And vpon this reason the Apostle Iames doubt∣eth not to affirme, that he who breaketh any one Commandement, is guilty of 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 im∣braceth and practiseth any one vertue and Christian duty out of his loue 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 com∣mit any wickednesse. In which regard it may truly bee said, that the vnre∣generate 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 euery 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 holi∣nesse and righteousnesse, and a disposition and desire, resolution and in∣deuour to obserue all; for with the Apostle they consent vnto the whole 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 onely forsake many sinnes, but may also in some sort loath and detest them; but this is not out of his loue towards God, or because he hateth or forbiddeth them, but caused by some com∣mon restraining grace, or done out of some corrupt passion and disposi∣tion, not because he hateth sinne, but because some contrary vice being predominant in him, doth draw him vnto 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 back∣ster, cowardize. Yea, thus may a man outwardly shun all sinnes which make him liable to legall penalties out of selfe-loue, that hee may gaine rewards, or escape punishments; not out of loue to vertue and innocen∣cy, but feare of running into danger.

§. Sect. 5 That without totall obedi∣ence we can∣not attaine to heauenly happinesse.

Finally, vnlesse we performe totall obedience in the desire, purpose and indeuour of our heart vnto the whole Law of God, wee can neither at∣taine vnto heauenly happinesse, nor escape hellish death and condemna∣tion, though we imbrace and practise many vertues and duties, and flee from many vices and sinnes. For as a Mill-stone will keepe vs from moun∣ting aloft, as well as a Mountaine, and the one as well as the other would cause vs to sinke into the bottome of the Sea, if it were fastened vnto vs; so if any one sinne haue 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 vs from ascending vnto heauenly happinesse, and to drench and drowne vs 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 King∣dome of heauen; Neither fornicators, nor idolaters, nor adulterers, nor effemi∣nate, &c. shall inherit the Kingdome of God. And the Apostle Iohn saith, that euery 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 euery place, but a mortall wound in any of the vi∣tall parts, is sufficient to let in death, and giue it seisure of the whole man: so is it in this case. And as particular sinnes depriue vs of happinesse, so they plunge vs into death and destruction, as appeareth by that distinct enumeration which the Prophet maketh of particulars; If (saith hee) hee 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 euery kind, shall

haue 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 neg∣lected, 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 re∣probate seruant: yet let not such an one let the reines loose to all impie∣ty 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 tor∣ments, but some greater, and some lesse, according to the quality and num∣ber of their sinnes.

Notes

• Iam. 3. 2.
• Psal. 119. 6.
• Nehem. 10. 29.
• Luk. 1. 6.
• 2. King. 10.
• Mark. 6. 20.
• Act. 5.
• Job 20. 12.
• Luk. 1. 74.
• Tit. 2. 12.
• Act. 10. 35.
• 2. Cor. 7. 10.
• Deut. 11. 32.
• and 12 32. and 32. 46. and 28. 14.
• Math. 28. 20.
• Heb. 13. 18.
• Deut. 28. 1.
• Iam. 2. 10, 11.
• Rom. 7.
• Plerique metu peccare cessant, non innocentia, profectò tales timidi, non in∣nocentes dicen∣di sunt. Seneca
• 1. Cor. 6. 9, 10. Apoc. 22. 15.
• Ezek. 18. 10, 13.
• Apoc. 21. 8.
• Ingrati serui est his sermo, &c. Chrysost in Eph. cap. 2. serm. 4.