to a second use of the point to wit for exhortation Let all therefore be exhorted to take heed of doing evil in any kind to their neighbour And besides what hath been said already let these motives be considered 1. Nature it self doth teach thus much that one ought not to doe evil to another The very heathens who had nothing but the light and law of nature to direct them had lawes against murther theft and the like Yea it is said of Alexander Severus a heathen Emperour Bucholcer in Chronol that he was so delighted with this saying Quod tibi non vis fieri alteri ne feceris That which thou wouldest not have done to thee do not thou to another that he caused it to be written on the walls of houses and to be publikely proclaimed by a cryer that all might the better take notice of it and observe it Thus as the Apostle saith the Gentiles which have not the law not written as the Jews had and we have do by nature the things contained in the law these having not the law are a law unto themselves Rom. 2.14 And is it not then a most gross and shameful thing if we having not only the dim light of nature but the clear light of Scripture either know not or regard not this duty Shall not the very heathens rise up in judgment against us and condemne us Shall not uncircumsion saith the Apostle which is by nature if it fulfil the law judge thee who by the letter and circumcision dost transgresse the law Rom. 2.27 He that knew his Masters will saith our Saviour and did it not shall be beaten with many stripes Luke 12.48 And if any have the meanes of knowledge and regard them not but are willingly ignorant 2 Pet. 3.5 their ignorance doth no whit excuse them but condemne them rather Hos 4.6 2. Innocent and harmless conversation is a thing that doth much grace religion it makes religion beautious and lovely in the eyes of aliens it procures peace and quietness to the professours of it but the contrary doth much disgrace religion it makes religion stink in the nostrils of aliens and brings trouble and persecution upon those that professe it Lego in Romanorum Hostoriis Alexandrum Severum Imp solitum dicere ideò Christianos sibi placere quòd quae sibi fieri vellent allis id ipse facerent Non dixisset fortasse si nostrâ vixisset aetate neque mores nostros sed legem laudare potuisset Maldon ad Matth. 7.12 It is recorded of Alexander Severus that though he were no Christian himself yet he was favorable to them because he saw them careful to walk innocently and to do no otherwise to any then they would be done to themselves Let us take heed of verifying that which one supposeth viz. that if that Emperour had lived in our age he would have been of another minde and might rather have commended our doctrine then our conversation Plinie also Plin. lib. 10. Epist 97. a heathen man and Governour of a Province under Trajan a heathen Emperour writing unto the Emperour concerning Christians who then were much persecuted testified of them that all that could be proved against them was this that they used at set times to meet together before day to worship Christ and to bind themselves to abstaine from theft murther and adulteries to keep their promise and the like Whereupon the Emperour was moved to abate the fury of the persecution Trajan ad Plin. ibid. The Apostle therefore requires Christians to be blamelesse and harmelesse the Sons of God without rebuke in the midst of a crooked and perverse nation among whom they shine as lights in the world Phil. 2.15 And speaking of servants professing Christianity he saith They must not purloyne but shew all good fidelity and why that they may adorne the doctrine of God our Saviour in all things Tit. 2. vers 10. S. Peter also exhorts Christians to have their conversation honest among the Gentiles that whereas saith he they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation 1 Pet. 2.12 This was doubtless a great cause why Abraham found so much respect among the Hittites as we read he did Gen. 23.6 11. They saw him walk so unblameably and carrie himself so justly among them On the other side when the sons of Jacob had dealt perfidiously with the Shechemites and acted great cruelty upon them Jacob said to Simeon and Levi who were chief authours and actours of that tragedie You have troubled me to make me to stinke among the inhabitants of the land among the Canaanites and the Perizzites and I being few in number they shall gather themselves together against me and slay me and I shall be destroyed and my house Gen. 34.30 This had surely been the fruit and effect of their injurious dealing but that God was gracious to Jacob and reâ—â—rained the people of those parts and suffered them not to fall upon him and his familie as otherwise they would have done Gen. 35.5 So Nehemiah hearing how after the returne out of captivity some among the Jews oppressed their brethren he reprooved them saying It is not good that ye do ought ye not to walk in the fear of our God because of the reproach of the heathens our enemies Nehem. 5.9 As if he should say If ye carry your selves in this manner and be thus injurious one to another the heathens about us that hate us will be ready to reproach not only you but your religion and your God also 3. To refraine from doing evil unto others is a thing so pleasing unto God and the contrary is so odious in his sight that if any shall think as some do to honour God with that which they have injustly gotten from others God is so far from accepting of it that he abhorres it For I the Lord saith he love judgment and hate robbery for burnt-offering Isai 61.8 How vain and foolish then are they who if they build an hospital or bestow a little for charitable uses think it will make amends for all oppression and unjust dealing Honour the Lord with thy substance saith the wise man Prov. 3.9 It must be thine own well and honestly goâ—ten else thou must not think to honour God with it So he bids thee Cast thy bread upon the waters Eccles 11.1 Give to the poore but of that which is thine own Thus the Prophet Esay also speaking of the fast Pluchréque addidit tuum ne de rapiná facias eleemosynam Hieron in Isai 58. which God hath chosen Is it not saith he to deale thy bread to the hungry Isai 58.7 Zacheus was mindful of this and careful to observe it For having said that he would give half of his goods to the poore lest any should suspect that he having been chief among the Publicanes did but give to the poore that which he
sanctitas duplex est iniquitas for ye devour widdowes houses and for a pretence make long prayer therefore ye shall receive the greater damnation Mat. 23.14 2. Upright walking is that which will make us walke with comfort and confidence He that walketh uprightly walketh surely but he that perverteth his wayes shall be known Prov. 10.9 Whoso walketh uprightly shall be saved but he that is perverse in his wayes shall fall at once Prov. 28.18 For the eyes of the Lord run to and fro throughout the whole earth to shew himself strong in the behalf of them or as the margent hath it strongly to hold with them whose heart is perfect towards him 2 Chron. 16.9 3. This will afford comfort and courage in time of affliction If our heart condemne us not then have we boldness towards God And whatsoever we aske we receive of him c. to wit so farre as he sees it to be for his glory and our good 1 Iohn 3.21 22. This is our rejoycing the testimonie of our conscience that in all simplicitie and godly sinceritie not with fleshly wisdome but by the grace of God we have had our conversation in the world 2 Cor. 1.12 This was it that did support and uphold Iob in his greatest distresse Though saith he he slay me yet will I trust in him but I will maintaine mine owne waies before him He meanes the integrity and uprightness of his heart in his waies He also shall be my salvation for an hypocrite shall not come before him Job 13.15 16. And againe But he knoweth the way that I take when he hath tried me I shall come forth as gold Job 23.10 The whole 31. Chapter is also to this purpose On the otherside when affliction and distresse cometh then the sinners in Sion are afraid fearfulness doth surprize the hypocrites Isai 33.14 Will God heare his crie saith Job speaking of an hypocrite when trouble cometh upon him Job 27.9 No If I regard inquitie in mine heart saith David the Lord will not heare me Psal 66.18 The sacrifice of the wicked saith Salomon is an abomination to the Lord but the prayer of the upright is his delight Prov. 15.8 4. If we walke uprightly we neede not feare when death cometh but may have boldness at the approach of it When Ezekiah was told by the Prophet Esay that he should set his house in order for he should not live but die though in some respects he was desirous to live still yet this did comfort and encourage him that he could say Remember now O Lord I beseech thee how I have walked before thee with a perfect heart and have done that which is good in thy sight Isa 38.3 But saith Job What is the hope of the hypocrite though he hath gained when God shall take away his soule Job 27.8 5. And lastly If we walke uprightly that great day the day of judgment which will be a day of terrour and confusion unto all the ungodly will be unto us a day of triumph and rejoycing Herein is our love made perfect that we may have boldness in the day of judgment because as he is so are we in this world 1 John 3.17 When that day cometh Then the Lord will bring to light the hidded things of darkness and will make manifest the counsel of the hearts and then shall every man to wit that walketh uprightly have praise of God 1 Cor. 4.5 In this respect our Saviour bids Beware of the leaven of the Pharisees which is hypocrisy because the day will come that will reveal all and make all manifest For saith he there is nothing covered that shall not be revealed neither hid that shall not be known Luke 12.1 2. Thus then in many respects we may see that there is great cause to pray with David Let mine heart O Lord be sound in thy statutes that I may not be ashamed Psal 119.80 SERM. V. SERM. 5 Psal 15.2 And worketh righteousness THis is the next general propertie of one that shall abide in Gods tabernacle and dwell in his holy hill The former property respects the heart and affection this respects the life and conversation As the inward intention must be sincere and upright so the outward action must be just and righteous as good may not be done for an evill end so neither must evill be done for a good end Hence we may observe that He that would obtaine salvation must work righteousness Doct. He that would ascend into the hill of the Lord and stand in his holy place must have cleane hands Psal 24.3 4. The crowne of life as it is called Revel 2.10 is a crowne of righteousness as the Apostle termes it 2 Tim. 4 8. They that seek the kingdome of God must also seeke the righteousness if they would finde what they seeke Matth. 6.33 Know ye not saith the Apostle that the unrighteous shall not inherit the kingdome of God Be not deceived neither fornicatours nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankinde Nor theeves nor covetous nor drunkards nor revilers nor extortioners no unrighteous persons whatsoever that both are and continue such shall inherit the kingdome of God And such were some of you but ye are washed ye are sanctified c. 1 Cor. 6.9 10 11. And againe For this ye know that no whoremonger nor uncleane person nor covetous man who is an idolater hath any inheritante in the kingdome of Christ and of God Ephes 5.5 Reas Thus it must needes be in respect of God Reason the giver of salvation in respect of Christ the purchaser of salvation and in respect of heaven the place of salvation 1. In respect of God the giver of salvation It is the salvation of God Psal 50.23 Therefore except he give it Reasons why only such as worke righteousness be saved none can have it Now God is God of righteousness He is of purer eyes then to behold evill and cannot looke upon iniquity Hab. 1.13 to wit without a hatred and detestation of it Whoever therefore they be that doe not worke righteousness they must not looke for salvation For thou art not a God that hast pleasure in wickedness neither shall evill dwell with thee The foolish shall not stand in thy sight thou hatest all the workers of iniquity Psal 5.4 5. 2. In respect of Christ the purchaser of salvation There is not salvation in any other neither is there any other name under heaven given among men whereby they may be saved Act. 4.12 Now Christ is the true Melchisedec that is king of righteousness Heb. 7.2 To him is that spoken A scepter of righteousness is the scepter of thy kingdome Thou hast loved righteousness and hated iniquity Heb. 1.8 9. Therefore none may thinke to obtaine salvation through Christ except they worke righteousness 3. In respect of heaven the place of salvation The inheritance incorruptible and undefiled and that fadeth not away is reserved in heaven for us 1 Pet. 1.4
did almost perswade him to be a Christian I would to God â—said Paul unto him that not only thou but also all that heare me this day were both almost and altogether such as I am except these bonds Act. 26.29 As he was partaker of the benefit of Christ so he wished that all others were like unto him but not as he was a prisoner and in bonds he wished all others the good which he enjoyed but not the evil which he suffered so far was he from doing evil to his neighbour 2. This is a thing which God expressely requireth of his people Oppresse not the widdow nor the fatherless the stranger nor the poore and let none of you imagine evil against his brother in his heart Zach. 7.10 Be harmeless as doves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 10.16 That ye may be blameless and harmeless Phil. 2.15 The word used in the two last places which is translated harmeless imports as much as without hornes it is a metaphor borrowed from horned beasts which push and hurt with their hornes To such are they compared who are injurious and harmeful unto others Many buls have compassed me saith David strong buls of Bashan have beset me round Psal 22.12 I lift up mine eyes saith Zacharie and saw and behold foure hornes And I said unto the Angel that talked with me What be these And he answered me These be the hornes which have scattered Judah Israel and Ierusalem Zach 1.18 19. The people of God therefore must be without hornes they must be harmless 3. It is required of all that they love their neighbour Owe nothing to any man but to love one another Rom. 13.8 Now they that indeed love their neighbour will be careful to doe him no harme Love worketh no ill to his neighbour Rom. 13.10 4. All are enjoyned not only to love their neighbour but to love him as themselves Thou shalt love thy neighbour as thy self Levit. 19.18 Matth. 19.19 That is every one must doe to his neighbour as he would that his neighbour should doe to him All things whatsoever ye would that men should do to you do ye even so to them for this is the law and the prophets Matth. 7.12 Now no man would that another should doe him harme and therefore neither should any doe harme to another 5. Such as desire salvation must imitate Christ and not the devil My sheep saith Christ follow me And I give unto them eternal life and they shall never perish John 10.28 29. Now Christ was harmelesse Heb. 7. vers 26. He did no violence Isai 53.9 When some of his disciples were offended at the Samaritanes for refusing to entertaine them and thereupon asked him if they should call for fire from heaven to consume them alledging the example of Elias for it he rebuked them saying Ye know not what manner of spirit ye are of For the Son of man is not come to destroy mens lives but to save them Luke 9.54 55. On the other side the devil was a murtherer from the beginning John 8.44 Like a roaring lion he goes about seeking whom he may devoure 1 Pet. 5.8 He is called Abaddon that is destruction as being the author and worker of it and Apollyon that is a destroyer Rev. 9.11 Now if this be so then it speaks terrour unto many Use 1 who doe what evill they can to their neighbour they verifie the proverbe Homo homini lupus One man is a wolf to another men tearing and devouring one another But to speak more distinctly 1. Some doe evil to others in respect of their name credit and reputation slandering and defaming them of which I have partly spoken before upon the former part of the verse and also shall God willing speake more hereafter upon the last part of it 2. Some do evil to others in respect of their goods and estate and that many wayes 1. By stealing I take the word now in the more strict sense as it is commonly used for otherwise it comprehends all unjust getting that which is anothers But for stealing in the stricter sense as denoting either open robbery or secret filching what evil many do in this kind the prisons every where doe shew and much more would be done if the feare of humane laws did not prevent it Besides many are guilty in this kinde who yet do little think nor perhaps will easily be perswaded that they are so yea it may be will take it ill that any should so judge of them Such as put their cattel to feed in other mens grounds or wittingly trespasse upon them any such way such as break their neighbours fences carry away their hedges and the like What is all this else but plain stealing But whosoever doe evil to their neighbour this way viz. by stealing let them consider what the Prophet Zacharie denounceth namely this Every one that stealeth shall be cut off Zach. 5.3 And again I will bring it viz. the curse forth saith the Lord of hosts and it shall enter into the house of the thief vers 4. 2. By oppression Thus do they evil to others who unjustly and without cause or rigorously and without mercy cast them out of their houses and possessions who racke their tenants and make them pay excessiâ—ely for what they hold of them who impose upon others heavy burthens which they are not able to beare This sâ—n of oppression great ones are most guilty of who grinde the faces of the poore Isai 3.15 But the poore also may be guilty of oppression one poore man may oppresse another and that useth to be the sorest oppression A poore man saith Salomon that oppresseth the poore is like a sweeping rain that leaveth no food Prov. 28.3 But whosoever they be whether rich or poor that are guilty in this kinde let them know and consider that oppression is a sin whereby God is especially provoked This is mentioned as one of those great abominations for which the wrath of God came upon Jerusalem The people of the land have used oppression and exercised robbery and have vexed the poore and needy yea they have oppressed the stranger wrongfully Ezek. 22.29 Woe to them saith Micah that devise iniquity and work evil upon their beds when the morning is light they practise it because it is in the power of their hand And they covet fields and take them by violence and houses and take them away so they oppresse a man and his house even a man and his heritage Therefore thus saith the Lord Behold against this familie do I devise an evill from which you shall not remove your necks neither shall ye go haughtily for this time is evil Mic. 2.1 2 3. So the Prophet Zephanie Wo to her that is filthy and polluted to the oppressing city Zeph. 3.1 The Prophet Esay also shewes this to be the great provoking sin for which God would lay his vineyard wast He looked saith he for judgment but behold oppression In the Hebrew
there is unexpressible elegancie by a double paranomasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instead of mispach judgement there was mispach oppression and instead of tsedakah righteousness there was tseakah a cry for righteousness but behold a cry Isai 5.7 The Prophet Habakkuk first inveigheth against Nebucadnezzar for his oppression and then foretelleth his doome shewing what wrath and vengeance should come upon him for it Who enlargeth saith he his desire as hell and is as death and cannot be satisfied but gathered unto him all nations and heapeth unto him all people Shall not all these take up a parable against him and a taunting proverbe against him and say Wo to him that increaseth that which is not his how long and to him that ladeth himself with thick clay Shall they not rise up suddenly that shall bite thee and awake that shall vex thee and thou shalt be for booties unto them Because thou hast spoiled many nations all the remnant of the people shall spoile thee because of mâ—â—s blood and for the violence of the land of the city and of all that dwell therein Wo to him that coveteth an evill covetousness to his house that he may set his nest on high that he may be delivered from the power of evill Thou hast consulted shame to thy house by cutting off many people and hast sinned against thy soule For the stone shall cry out of the wall and the beame out of the timber shall answer it Hab. 2.5 11. 3. By usury but this if God permit is to be handled hereafter in the following part of the Psalme 4. By fraud and deceit in buying selling and bargaining When Abraham was to buy a place to burie in how careful was he to give the full worth of it If it be your minde said he to the Hittites that I shall bury my dead out of my sight hear me and intreat for me to Ephron the son of Zohar That he may give me the cave of Machpelah which he hath which is in the end of his field for as much money as it is worth c. Gen. 23.8 9. And when Ephron told him that the land was worth 400. shekels of silver but yet he would freely bestow it upon him Abraham presently weighed as the manner then was to Ephron the money which he had named even 400. shekels of silver currant money with the merchant vers 15 16. Few such buyers or purchasers in these times but rather they will use all the craft and cunning they can to get the purchase or commodity as cheap as may be It is naught it is naught saith the buyer but when he is gone he boasteth Prov. 20.14 Whiles he is about a thing bargaining for it he will vilifie it as if it were little worth but when he hath gotten it then he will boast of the good bargaine that he hath made And usually there is more deceit in the seller then in the buyer Laudat venales qui vult extrudere merces It is ordinary with him to over-praise his commodities that so he may the better over-prize them and get more for them then they are worth Some also sell that for sound and good which is corrupt and naught They sell the refusfe of the wheat Amos 8.6 And some falsifie weights and measures making the Ephah the measure they sell with small and the shekel the weight whereby they receive their money great and falsifying the balances by deceit Amos 8.5 But as Solomon tels us divers weights and divers measures oth of them are alike abomination to the Lord Prov. 20.10 And so also are all they who go beyond and defraud their brother in any matter 1 Thess 4.6 5. By borrowing and not paying again The Apostle bids Render to all their due Rom. 13.7 And vers 8. Owe nothing to any man but to love one another that is such a debt as can never be so paid but it will still be due But all the thought that some take is how to get into debt they take no thought at all how to pay it as if all were their own Ita nunc sunt mores cum quis quid reddit magna habenda est gratia Terâ—nt which they have once borrowed The words of the son of Sirach are sound but over-true Many when a thing is lent them reckon it to be found and put them to trouble that helped them Till he hath received he will kisse a mans hand and for his neighbours monie he will speake submissely but when he should repay he will prolong the time and returne words of grief and complaine of the time If he prevaile he shall receive the half and he will count as if he had found it if not he hath deprived him of his money and he hath gotten him an enemy without cause he payeth him with cursings and railings and for honour he will pay him disgrace Eccles 29.4 5 6. But David tels us who they be that are of this disposition and deale thus with their neighbour The wicked saith he borroweth and payeth â—ot again Psal 37.21 that is hath no care to doe it For otherwise the godly may be in such an exigent as not to be able to repay what they borrowed but yet when they borrow they really intend to repay and afterwards carefully indeavour to doe it and it is their grief if they be disabled that they cannot doe it When one of the young Prophets had borrowed an axe wherewith to cut down wood and as he was felling a beame the axe-head fell into the water he cryed to Elisha saying Alas Master for it was borrowed 2 King 6.5 So much was he troubled lest he should not restore that which he had borrowed and rather then that should happen the Prophet Elisha miraculously made the iron to swim above the water vers 6. So the same Prophet having in a miraculous manner multiplied the poore widowes oil bade her first goe and pay her debt and then maintayn herself and her children with the rest 1 Kin. 4 7. Such as have no care to repay what they borrowed are injurious not only to those of whom they did borrow but also to others who have need to borrow For as the son of Sirach also well observes many therefore have refused to lend for other mens ill dealing fearing to be defrauded Eccles 29.7 6. By begging when there is no just cause for it As when they pretend want that have none There is that maketh himself poor yet hath great riches Pro. 13.7 So when they live by begging who are able to take pains and work for their living When we were with you saith Paul to the Thessalonians this we commanded you that if any would not work neither should he eat For we hear that there are some among you that walk disorderly not working at all but are busy-bodies Now them that are such we command and exhort by our Lord Jesus Christ that with quietness they work and eat their own
and good heart they bring forth fruit with patience that is with perseverance Luk. 8.15 Let us beware not only of gross hypocrisie such as is in those that purposely play the hypocrites but also of secret and subtil hypocrisie whereby some deceive not only others but themselves also thinking that they are something when they are nothing Gal 6.3 Let us take heed of giving entertainment to any lust of suffering any corruption to bear sway in us Let us give up our selves wholly unto God to be ruled and governed by him in all things saying with David Search me O Lord and know my heart try me and know my thoughts And see if there be any way of wickedness in me and lead me in the way everlasting Psal 139.23 24. 2. A full purpose and resolution to adhere unto God and to keep close unto him Barnabas exhorted the Christians at Antioch that with purpose of heart they would cleave unto the Lord Act. 11.23 O God my heart is fixed saith David Psal 108.1 I have sworn saith he and I will perform it that I will keep thy righteous judgments Psal 119.106 I have inclined my heart to perform thy Statutes alway even unto the end vers 112. But this resolution must be well grounded When Peter said that he would never deny Christ he resolved well in respect of the object of his resolution but not in respect of the ground of it he builded too much upon himself and his own strength which made him fall so fearfully as he did Therefore as Saint Paul exhorts Be strong in the Lord and in the power of his might Quid in te stas non stas Projice te in illum c. Aug. Ephes 6.10 Not in your selves but in the Lord not in the power of your own might but in the power of his might 3. Premeditation of and preparation for the Cross this also is requisite and needful for the attainment of perseverance Many turn aside out of the way of truth and godliness because they meet with trouble and persecution in it He that received the seed into stony places the same is he that heareth the Word and anon with joy receiveth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meshummad Apostata à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shamed persequi Yet hath he not root in himself but endureth for a while for when tribulation or persecution ariseth because of the Word by and by he is offended Mat. 13.20 21. Therefore it behoves us to think of trouble and persecution and to prepare for it that so when it doth come we may not be overcome by it Beloved saith S. Peter think not strange concerning the firie trial which is to try you as if some strange thing hapned unto you 1 Pet. 4.12 If we would not think it strange when it cometh we must think of it before it cometh Praevisa jacula minùs feriunt Christ did acquaint his Disciples before with the hard measure which they should finde from men for his sake that so when they did meet with it they might be the less troubled at it These things said he unto them have I spoken unto you that you should not be offended They shall put you out of the Synagogues yea the time cometh that whosoever killeth you will think that he doth God service And these things will they do unto you because they have not known the Father nor me But these things have I told you that when the time cometh ye may remember that I told you of them Joh. 16.1 2 3 4. And when great multitudes followed him he turned unto them and said If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also that is hate all in comparison of Christ so as to be willing to part with all rather then him he cannot be my Disciple And whosoever doth not bear his Cross and come after me he cannot be my Disciple Then he propounds two Parables to shew that this ought to be made account of and prepared for lest otherwise having entred upon the profession of Christ and meeting with troubles which we looked not for we draw back and desist from it For which of you saith he intending to build a Tower sitteth not down first and counteth the cost whether he be able to finish it Lest haply after he hath laid the foundation and is not able to finish it all that behold it begin to mock him saying This man began to build and was not able to finish Or what King going to make war with another King sitteth not down first and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand Or else while the other is yet a great way off he sendeth an embassage and desireth conditions of peace And then he makes the application saying So likewise whosoever he be of you that forsaketh not all that he hath to wit in preparation of heart so as to be ready to forsake all if for Christs sake he be called to it he cannot be my Disciple Luk. 14.26 31. 4 Fear also is a means of perseverance not a diffident and distrustful fear but that which doth proceed from a sense of our own weakness and so makes us flie unto God and rely on his assistance such a fear as is opposed to high-mindedness and hardness of heart Thou standest by Faith be not high-minded but fear Rom. 11.20 Blessed is the man that feareth alwayes but he that hardneth his heart shall fall into mischief Prov. 28.14 The want of this fear was the cause of Peters great and dangerous fall he was too self-confident and too secure Therefore pass the time of your sojourning here in fear 1 Pet. 1.17 Work out your own salvation with fear and trembling Phil. 2.12 Fear also as it is an awful and reverential dread of Gods Majesty doth conduce much to perseverance I will put my fear into their hearts saith God that they shall not depart from me Jer. 32.40 5. To this end also is required watchfulness Watch and pray that ye enter not into temptation Mat. 26.41 Watch ye stand fast in the Faith 1 Cor. 16.13 This watchfulness consists 1. In avoyding as much as may be the occasions of sin We pray unto God not to lead us into temptation Therefore neither must we cast our selves into temptation Salomon tels us of the foolish young man that was insnared by the Harlot that he went the way to her House Prov. 7.8 He did not shun the occasion as he should have done but did expose himself unto temptation Therefore he bids Remove thy way far from her and come not near the door of her House Prov. 5.8 And speaking of the way of the wicked Avoyd it saith he pass not by it turn from it and pass away Prov. 4.15 2. In resisting the first motions of sin This was Josephs prudence and pietie