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. XXV.

Of the fourth priuate meanes of a godly life, which is, walking daily with God.

§. Sect. 1 That we are alwayes in Gods presence.

THe fourth priuate meanes of a godly life, is, with Enoch to walke with God, that is, to set our selues in his presence, al∣wayes * 1.1 remembring that he is with vs, hearing all our words, and beholding all our actions, yea euen the very secret thoughts of our hearts: And that not as an idle spectatour, but as a righteous Iudge, who is both able and willing to reward vs bountifully, if wee doe well; and to punish vs seuerely, if wee doe euill. Wherein wee haue holy Dauid for our example, who professeth, that hee * 1.2 did set the Lord alwayes before him. Which that wee may imitate, let our iudgements first be thorowly informed in this truth, that howsoeuer God keepeth his chiefe residence in heauen, in respect of reuealing himselfe most cleerely to his Angels and Saints, and manifestation of his presence, by admitting them to a more full and perfect vision of his Maiesty and glory, yet being infinite and incomprehensible, he filleth all places in hea∣uen and earth with his presence, containing all things, and being him∣selfe

contained of nothing. Thus Salomon saith, that the Heauen of heauens cannot containe him. And the Lord himselfe demandeth; Am I a God at * 1.3 hand, and not a God farre off? Can any man hide himselfe in secret places that * 1.4 I shall not see him? Doe not I fill heauen and earth, saith the Lord? And Dauid professeth, that he could in no place, either by sea or land, in heauen or in * 1.5 hell, goe from his presence. And being thus omni-present, he seeth and be∣holdeth all things, himselfe in the meane time being inuisible. For hell * 1.6 is naked before him, and destruction hath no couering. The eyes of the Lord are * 1.7 in euery place, beholding the euill and the good. Darkenesse hideth not from him, but the night shineth as the day: the darkenesse and the light are both alike to * 1.8 him. He beholdeth the most hidden secrets, and all things are naked and * 1.9 transparant to his sight. Yea, he seeth all our actions, and his eyes are vpon * 1.10 all our wayes: they are not hid from his face, neither is our iniquity hid from his eyes. Yea, he cleerely discemeth, not onely outward workes in the most * 1.11 secret corners, but he searcheth and tryeth our very hearts and reines. For hell and destruction are before the Lord, and how much more then the hearts * 1.12 of the children of men? And though they be so wicked and deceitfull, that they are neuer knowne vnto others, and oftentimes not to our selues, yet the Lord, who by his infinite wisedome seeth and knoweth all things, sear∣cheth and tryeth them.

§. Sect. 2 That it would be a powerfull meanes to re∣straine vs from all sinne, if we would alwayes set God before vs.

The which if it were thorowly considered, would be a most powerfull and effectuall meanes, to mooue vs continually to walke with God, to performe all duties of a godly life, and to carry our selues in all our thoughts, words, and workes, at all times, and in all places, as in his sight and presence. If we did euer set God before our eyes, and alwayes remem∣bred that his eyes were vpon vs, it would bee a notable bridle to pull vs backe, and to hold vs vp when wee are ready to fall into any sinne. It would make vs to watch ouer our selues, that we did not doe any wicked∣nesse which is odious and displeasing in his sight, because though it bee a great fault to transgresse the Law of our Soueraigne, yet it is much aggra∣uated by our boldnesse and impudency, when we dare commit it before his face, and in his sight. It would make vs carefull of all our words and wayes, not onely in the duties of our callings, that wee did not carry our selues, either negligently or deceitfully, as in our tradings and dealings, buying and selling, but also in our sports and recreations, where naturally we are most apt to forget our selues, and to discouer most vanity and folly. For if the presence of some graue and godly man would so ouer-awe vs, that we should thereby be withheld from the most of our sinnes; and if comming at vnawares and taking vs with the manner, as wee are talking vainely or prophanely, and doing that which is euill or mis-beseeming vs, we are ready to discouer the shame of our hearts, in our blushing cheekes and deiected countenances; if the presence and eye of Parents and Schoole-masters, restraine their children and schollers from acting their childish follies, and doing such things which they haue prohibited; if no malefactour is so desperately impudent, as to play his prankes in the pre∣sence of his Iudge; and to make him an eye-witnesse of his wickednesse: then how much lesse would wee mis-behaue our selues by transgressing Gods Law, if wee did alwayes remember and seriously consider, that our

heauenly Father, Master, and Soueraigne Iudge did looke vpon vs? Seneca * 1.13 perswaded his friend Lucilius, for the keeping of himselfe within compasse of his duty, to imagine that some graue man, as Cato or Lelius, did still looke vpon him; because spectators would keepe him from offending. And being come to more perfection, would haue a man to feare no mans pre∣sence more then his owne, nor any mans testimony, aboue that of his owne conscience; because hee might flee from another, but not from himselfe, and escape others censure, but not the censure of his owne conscience. How much more then would it keepe vs from committing of any wicked∣nesse, if wee alwayes remembred that God looked vpon vs, whose pure eyes cannot indure any sinfull pollution? seeing hee also is grearer then our consciences, and so vpright in his Iudgements, that though consci∣ence may be silenced for a time, and giue in no euidence, or bee a false witnesse, yet it is as impossible to corrupt him, as to escape his sentence, either by flight, or by making our appeale. And this argument Dauid vseth to put an end to the wickednesse of the wicked, because the righteous * 1.14 God tryeth the hearts and the reines. And Salomon disswadeth the yong man from folly and filthinesse by the same reason; Why wilt thou, my sonne, bee rauisht with a strange woman, and imbrace the bosome of a stranger? For the wayes of men are before the eyes of the Lord, and he pondreth all his goings. Yea, this should no lesse forcibly restraine vs from secret then from open sinnes, seeing no man can hide himselfe in secret places, that the Lord cannot * 1.15 see him, for hee beholdeth not onely our most hidden actions, but also * 1.16 searcheth the reines and the heart, and will giue vnto euery man according to their workes, and hee will bring euery worke into iudgement, with euery se∣cret * 1.17 thing, whether it be good, or whether it bee euill. His eyes are vpon the * 1.18 wayes of man, and hee seeth all his goings. There is no darkenesse nor shaddow of death where the workers of iniquity may hide themselues. And this argu∣ment the Church vseth to preserue them from forgetfulnesse of God, and from idolatry, seeing God would search this out, though men could not see * 1.19 them, because hee knoweth the secrets of the heart. Neither could any thing more forcibly restraine vs from secret sinnes, then a serious consideration of Gods all-seeing presence, as wee see in the example of Ioseph, who though he were sollicited to commit vncleannesse by his mistresse, who in all lawfull things might command him, and had power to reward him, if he condescended to her desire, and to bring him into much trouble and danger, if he gaue her a repulse, and had also the opportunity of secre∣cie, which freed him from shame and punishment, yet resisted the tenta∣tion by this alone consideration, that he should hereby grieuously sinne a∣gainst * 1.20 God, who was a beholder of all his actions. Whereas on the other side, nothing doth make men sinne more boldly and securely, then when hauing put God out of their sight, they imagine they are out of his, and that he eyther seeth or regardeth not their workes of wickednesse. Thus the eye of the adulterer waiteth for the twy-light, saying, No eye shall see mee. * 1.21 And wicked men thus incourage themselues in their wickednesse, saying; How doth God know? can he iudge thorow the darke cloud? Thicke cloudes are * 1.22 a couering to him, that he seeth not, and he walketh in the circuit of heauen. So the Psalmist saith, that the mighty men of the world hearten themselues

on in their oppressions, breaking in pieces Gods people, and afflicting his heri∣tage; * 1.23 slaying the widdow and stranger, and murthering the fatherlesse; saying, The Lord shall not see, neither shal the God of Iacob regard it. And hauing com∣plained that the proud and violent had risen against him, and sought to destroy his innocent soule, he rendreth this as the reason of it; Because they * 1.24 had not set God before them.

§. Sect. 3 That the con∣sideration of Gods presence would effectu∣ally moue vs vnto all good duties.

And as this consideration, that God is present and beholdeth all our actions, powerfully restraineth vs from all sinne; so doth it effectually moue vs vnto all good duties of his seruice. For if it be a strong motiue to make a subiect diligent and cheerfull in doing the will of his Soue∣raigne, who is able to preferre him, and bountifull to reward him, when he taketh notice of his paines, and is an eye-witnesse of all his seruice; and if a souldier will fight valiantly, and hazard himselfe to all dangers, when the eye of his Generall is vpon him: then much more would wee spare for no paines in performing the duties of Gods seruice, and in figh∣ting his battels, against the spirituall enemies of our saluation, if wee al∣wayes remembred that the eye of our supreme Soueraigne, and chiefe Commander were still vpon vs, who is infinitely able, and no lesse willing to preferre and reward vs for our well-doing. And this argument Dauid vseth to stirre vp himselfe vnto all good duties: I haue kept (saith hee) thy * 1.25 precepts and thy testimonies; for all my waies are before thee. Yea, this conside∣ration will preserue vs from all hypocrisie and cold formality in Gods seruice, and make vs to performe all good duties in a good manner, with integrity and vprightnesse of heart. Because the Lord beholdeth not on∣ly our outward actions, but also our secret intentions; and as hee chiefly requireth that we should giue him our hearts, and worship him in spirit and truth, so doth he take speciall notice whether we doe so or no. And this argument the Lord himselfe vseth to perswade Abraham to vpright∣nesse, because he was euer before him. Walke before me (saith hee) and bee * 1.26 vpright. And Dauid walked in his integrity, because he knew that he was to * 1.27 be iudged and examined, not by men, but by God, who would try not onely his outward actions, but also his reynes and his heart. And the same motiue he vseth to perswade his sonne Salomon to serue the Lord with an vpright * 1.28 heart, and a willing mind, because he searcheth all hearts, and vnderstandeth all the imaginations of the thoughts. And finally, this moued Cornelius to heare * 1.29 the Word of God with all feare and reuerence, because they were all in Gods presence; and the Apostle to preach it purely, and not deceitfully, as * 1.30 though he would make Merchandize of it, but in all sincerity; because as it was the Word of God, and not of man, which he preached; so hee did speake it in Christ, as in Gods sight and presence. And surely if when wee set our selues to serue God, we did duely consider that his piercing eye did behold our hearts and thoughts, as well as our outward behauiour; wee could not content our selues with the seruice of our lips, hands and knees, and suffer our hearts to goe a wandring about worldly vanities, because we would know, that God whom we serue is not contented with it. Wee would be ashamed that he should behold our hypocrisie and formall ser∣uice; our hearts going one way, and our tongues another; seeing wee would blush for shame, if men like vnto our selues could looke into our

hearts, and see how we dally and trifle with God, who will not be mocked, * 1.31 but (if they will not honour him) will honour himselfe in all that draw neere vnto him.

Notes

• * 1.1

  Gen. 5. 22.
• * 1.2

  Psal. 16. 8.
• * 1.3

  1. King. 8. 27.
• * 1.4

  Jer. 23. 23, 24.
• * 1.5

  Psal. 139. 7, 8, 9.
• * 1.6

  Iob 26. 6.
• * 1.7

  Pro. 15. 3.
• * 1.8

  Psal. 139. 12.
• * 1.9

  Heb. 4. 13.
• * 1.10

  Ier. 16. 17.
• * 1.11

  Pro. 15. 11.
• * 1.12

  Ier. 17. 10. Iob 42. 2.
• * 1.13

  Magna pars pec∣catorum tollitur, si peccaturis te∣stis assistat. Sen. Epist. 11.
• * 1.14

  Psal. 7. 9.
• * 1.15

  Ier. 23. 24.
• * 1.16

  Apoc 2. 23.
• * 1.17

  Eccles. 12. 14.
• * 1.18

  Iob 34. 21, 22.
• * 1.19

  Psal. 44. 20, 21.
• * 1.20

  Gen. 39. 9.
• * 1.21

  Iob 24. 15.
• * 1.22

  Iob 22. 13, 14.
• * 1.23

  Psal. 94. 5, 6, 7.
• * 1.24

  Psal. 86. 14. and 10. 4, 5.
• * 1.25

  Psal. 119. 168.
• * 1.26

  Gen. 17. 1.
• * 1.27

  Psal. 26. 1, 2.
• * 1.28

  1. Chron. 28. 9.
• * 1.29

  Act. 10. 33.
• * 1.30

  2. Cor. 2. 17.
• * 1.31

  Leuit. 10.