Job 22. 2. Psal 16. 3. profit or extend vnto him but for our owne good and benefit that he may crowne our obedience with eternall blessednesse For hee that keepeth the Law happie is he and he that heareth Christs Word and keepeth it is by Pro. 29. 18. Luke 11. 28. him pronounced blessed Lastly let vs often propound vnto our selues the examples of Gods Saints and Seruants that haue gone before vs and set before vs their obedience as a patterne for our imitation For more cheerefully may we trauaile in this way of holinesse and righteousnesse if wee see a plaine path beaten by those that haue gone before vs. But especially let vs set before vs the neuer-erring example of our Sauiour Christ who tooke more delight in doing his Fathers will then in his meate and drinke and in all things was obedient vnto him to the death euen the John 4. 34. Phil. 2. 6 7. bitter death of the Crosse as the Apostle speaketh §. Sect. 7 Of passiue obedience and patience in afflictions The second kinde of obedience is passiue and is called patience which is a fruit of our loue and thankfulnesse towards God whereby we submit our selues meekely and constantly to beare all those crosses and afflictions Gal. 5. 22. which it shall please God to lay vpon vs. The causes of which patience are diuers the first and principall is the Spirit of God of which it is a fruit Secondly a liuely faith which not only apprehendeth the promise of eternall happinesse with which our temporarie afflictions are not to be compared but Gods speciall promises of strength to indure all trials and of helpe and deliuerance in Gods due time Thirdly trust and affiance in God who hath promised to be with vs in all our afflictions and neuer leaue vs to our owne weakenesse or to the malice and fury of our enemies vpon which we conclude that though he kill vs yet we will trust in Iohn 13. 15. him But the loue of God is the next and immediate cause of our patience which maketh vs meekely to suffer whatsoeuer he imposeth who so loueth vs and whom we so loue For loue endureth all things and the greatest difficulties are not hard vnto it It is stronger then death the waters 1. Cor. 13. 7. Cant. 8. 6 7. of afflictions cannot quench it and the floods of calamities cannot drowne it The obiect of this patience is afflictions which the Lord imposeth for the tryall or correction of his children for all whom he loueth he chastiseth and whosoeuer will be Christs Disciple must denie himselfe take vp Heb. 12. Luke 9. 23. his Crosse and follow him that is that crosse and measure of afflictions which God himselfe imposeth vpon him Neither are we to take vpon vs burthens of our owne making but such only as the Lord allotteth vnto vs which are those alone that we cannot by lawfull meanes auoid or without falling into sinne The manner how we are to beare these afflictions is first voluntarily with a meeke quiet and contented minde as being sent of God for our good yea cheerefully and ioyfully as they are signes and seales of our adoption and speciall meanes to further and assure our euerlasting saluation Secondly we must beare them constantly so long as it shall please God to continue them vpon vs that is till he giueth vs honest Iam. 1. 4. and lawfull meanes to be freed and deliuered from them not thinking it inough that we haue borne some few or many afflictions but holding out vnto the end for he is not crowned who hath fought well for a time but he that neuer giueth ouer till he haue obtained the victory acording to that of our Sauiour Be faithfull vnto the death and I will giue thee the 2. Cor. 4. 16. Apoc. 2. 10. Crowne of life But of these points as also of the meanes whereby wee may be enabled with patience comfort and ioy to endure afflictions I haue written largely * Christian Warfare the third part elsewhere and therefore will content my selfe thus briefly to haue touched them in this place CAP. VI. Of the feare of God and humility which ariseth from it ioyned with his loue And of Gods externall worship with the body §. Sect. 1 Of the feare of God what it is and the causes of it THe fourth and last mayne vertue required in this Commandement is the feare of God whereby I vnderstand not that seruile and slauish feare which is in wicked men and the very deuils themselues in the apprehension of his iustice wrath and power in punishing sinne but that filiall and sonne-like feare whereby knowing beleeuing and remembring not onely Gods Iustice truth maiesty power and dominion our all creatures but also his infinite loue goodnesse and mercy towards vs in Iesus Christ we feare his displeasure who is so glorious and gracious as the greatest euill In which description is expressed the grounds and causes of the true feare of God namely the knowledge beliefe and remembrance of Gods attributes As first that hee is a iust God and will not let sinne goe vnpunished with which consideration Mat. 10. 28. our Sauiour inciteth vs to Gods feare because he iustly casteth into hell those that sinne against him Secondly that he is true of his Word in his promises to those that serue and please him and his threatnings against Psal 33. 7 8. those that displease and sinne against him Thirdly his maiesty and glory in that he is the supreme Lord and most glorious King of heauen and earth which is alone sufficient to strike an awfull feare of God in the hearts of all creatures Fourthly that he is a most powerfull and mighty God and so able to execute all his iudgements and not onely to kill the body but also to cast both body and soule into the euerlasting fire of hell as our Sauiour speaketh Lastly his dominion ouer all creatures whereby Luk. 12. 5. they are obnoxious and liable to his iustice and punishments is effectuall to strike feare into the hearts of all men according to that of Malachie If I be a master where is my feare and that of Ieremie Who would not feare Mal. 1. 6. Ier. 10. 6 7. thee O King of nations for vnto thee doth it appertaine For howsoeuer the faithfull being in Christ can receiue no hurt from these attributes for his iustice is satisfied for their sinnes and there is no condemnation vnto Rom. 8. 1. them his threatnings doe not belong vnto them but contrariwise his sweete and gracious promises his maiesty power and dominion are arguments of ioy and comfort seeing they are wholly for their protection and preseruation yet doe the children of God feare in respect of these attributes when they consider them in their owne nature and see the effects of them in wicked men euen as the sonne feareth his father when he seeth him punish his slaue though he be sure
such manifold and plentifull meanes to presse it vpon thee for thine owne inestimable benefit For hee sendeth daily his Ambassadours vnto thee to call and inuite thee to repentance by preaching vnto thee the glad tidings of reconciliation Hee by them instructeth thee in the right way wherein thou must returne admonisheth thee of thy errours reprooueth thy transgressions and wilfull wandrings comforteth and incourageth thee against all difficulties and oppositions perswadeth thee by his gracious promises terrifieth thee in thy course of sinning with his seuere threatnings allureth thee by his manifold blessings discourageth thee in the way of sinne by his chastizements and gentle corrections all which outward meanes he presseth vpon thee that they may become effectuall by the inward motions of his Spirit drawing thee from thy sins and driuing thee to God O thrice vngratefull soule if thou sufferest so great grace to be spent in vaine O more then miserable if thou like the barren earth drinkest so many gracious showres of heauenly blessings and bringest forth no other fruits vnto him Heb. 6. 6 7 8. by whom thou art dressed but thornes and briers seeing then thou shouldest be reiected of God and neere vnto his fearefull curse But I am perswaded Vers 9. better things of thee my soule and things that accompany saluation though I haue thus spoken For though this and all other thy graces are but weake and imperfect yet are they in sincerity truth Acknowledge with thankfulnesse Gods graces in thee and thine owne wants Behold with sorrow thy imperfections labour without discouragement after more perfection He that could begin this worke of grace when it was wanting can increase Phil. 1. 6. it now it is begun Hee that could raise thee who wast dead in thy sinnes can quicken thee more and more seeing it is a farre greater worke Eph. 2. 1. to giue life to the dead then health to the liuing §. Sect. 3 Motiues to perswade vs to the renewing and perfecting of our repentance and first our humiliation and vnfained sorrow for sinne Rest not then thy selfe O my soule in some first beginnings of this worke but goe vnto him that is both able and willing to finish it Content not thy selfe in some small degrees seeing that is no true grace which standeth at a stay and tendeth not towards perfection Thou hast already repented but let not that suffice thee He seemeth to repent of his repentance that doth not renue it againe and againe Doe not cease to sorrow till thou ceasest to sinne Neuer leaue striking at this many-headed monster whilest any one remaineth If thou willingly suffer any one to liue they will multiply and such mortall enemies they are vnto thee that their life will be thy death God begun this worke and inioyned thee to continue it giue it not ouer till hee call thee from it to pay thee thy wages Mourne for thy sinnes till hee come and wipe away the teares from thine eyes and with thy sinnes take away thy sorrowes and thinke not that it is time to cease amending till thou commest to perfection and art made compleate both in holinesse and in happinesse Practise repentance O my soule not by patches and pieces but in both the parts ioyntly together Repent and amend Sorrow for thy sinnes and withall forsake them For he that lamenteth his sinnes and indeuoureth not to leaue them doth it not out of hatred but of loue which maketh him to grieue because feare of Gods Iudgements make him thinke of their parting But first humble thy selfe my soule in the sight and sense of thy sinnes that God may exalt thee in his due time Humble thy selfe thorowly with vnfained sorrow and bitter griefe for the deeper thou layest the foundation of thy repentance the more substantiall shalt thou finde thy building Thy sinnes are many and grieuous and great sinnes would haue great sorrow Thy God whom thou hast offended and dishonoured is not onely glorious and full of Maiesty but infinitely gracious and of abundant mercy Yea thou my soule hast not onely seene and tasted how good thy God is but hast drunke deepe draughts out of the fountaine of his bounty Hee hath giuen thee thy being and preserued thee in it he hath multiplied his blessings vpon thee temporall and spirituall and is the Author and giuer of all the good which thou inioyest or expectest And which is first of all and aboue all he hath loued thee vnworthy sinfull rebellious soule before thou couldest loue him yea so loued thee that he hath giuen his onely begotten and best beloued Sonne that by his death thou mightest liue Admire this infinite loue O my soule and loue thy God againe as much as thou canst and be sorry thou canst loue him no better Loue him who is most worthy in himselfe and best deserueth it of thee which if thou truely doest thou canst not but lament thy sinnes with bitter griefe whereby thou hast displeased him who so loueth thee and whom thou so louest Looke also vpon thy Sauiour whom by thy sinnes thou hast pearced and lament thy sinnes which haue beene the causes of his sufferings as a man mourneth for his sonne and be sorry for them as one is sorry for his first borne It is not so much Iudas that betrayed him nor the Scribes and Pharises that accused him nor Pilate that condemned him nor the Souldiers that crucified him nor the deuill himselfe that set them all on worke as thy sinnes deliuering him into their hands that haue beene the chiefe causes of his death These these my soule were the whips that scourged his innocent body the nailes that fastened him to the Crosse the speare which pearced his blessed side and heart Mourne then and lament thy sinnes O my soule whereby thou hast caused him to be condemned that came to iustifie thee to be killed that came to saue thee to be put to a cursed death who being the Lord of life was content to die that hee might Eph. 2. 3. giue vnto thee life and happinesse that wast dead in thy sins and liable to Gods wrath as well as others Thinke not much my soule to shead teares for thy sins seeing thy Sauiour was content to shead his blood for them nor that it is too much trouble to bee a little grieued in the sight and sense of their burthen and thy heauenly Fathers displeasure seeing Christs innocent soule was troubled for them and heauy vnto the death yea was so Mat. 26. 38. oppressed with their waight and his Fathers wrath that it forced out from his body a bloody sweat and from his distressed and afflicted soule that lamentable complaint My God my God why hast thou forsaken me Consider also O my soule how often thou hast vexed and grieued the good Spirit of God dwelling in thee and made him weary of his lodging by polluting it with thy sinnes How often thou hast tyred this peaceable Ghest by contending with him
double our diligence in redeeming this lost time as the Apostle exhorteth And this reason the Eph. ◠16. 1. Pet. 4. 2 3. Apostle Peter also vseth to perswade vs that we should no longer liue the rest of our time in the flesh according to the lusts of men but according to the will of God because the time past of our liues may suffice vs to haue wrought the will of the Gentiles when we walked in lasciutousnesse lusts excesse of wine reuellings banquetings and abominable idolatries Now the meanes whereby wee may be enabled to breake off this custome in sinning and to performe the contrary duties of a godly life is to labour to haue our hearts possessed and fraughted with Gods feare partly in respect of his Iudgements denounced against sin partly in respect of his mercies and manifold blessings promised to all that serue and please him For nothing doth more powerfully ouer-master this tyrannicall custome then the true feare of God euen as the want thereof is the chiefe cause of falling into and continuing in sinne And secondly our best course is to set our selues with a firme resolution to breake off and discontinue our custome in sinning and to performe the contrary duties of a godly life seeing many acts of wel-doing will at last bring vs to an habit and custome and make them easie and familiar which at the first entrance seemed difficult and almost impossible The like impediment vnto all Christian duties ariseth from security and hardnesse of heart which taking away all sense and feeling both of Gods mercies and Iudgements and putting away the euill day farre from vs doth make vs also therewith to put off the day of repentance to neglect all holy and religious duties and to goe on securely in our former euill courses Of the remouing of which impediment I will not here speake because I haue handled it at large in my Treatise of carnall security and hardnesse of heart §. Sect. 2 Of the second impediment respecting the heart which is 〈…〉 the world The second impediment of a godly life respecting the heart is worldly concupiscence and immoderate and excessiue loue of the world and earthly things and chiefely of honours riches and pleasures and that carking care which ariseth from it for the getting or keeping of them Concerning the former As the loue of God and the loue of the world will not harbour together in the same heart because 1. Joh. 2. 15. Jam. 4. 4. the amity and friendship of the one is enmity against the other as the Apostles Iohn and Iames teach vs so neither can we performe faithfull seruice to them both being Masters which stand in flat opposition one to Math. 6. 24. the other as our Sauiour hath told vs. In which regard Demas is said to 2. Tim. 4. 10. haue forsaken the Apostle Paul and with him his Master Christ and his truth assoone as he begun to loue this present world For when men haue once fixed their hearts vpon earthly vanities all their cogitations are so taken vp with them that they haue no leisure to thinke vpon any Christian duties and so wholly are they besotted with the loue of this painted strumpet that they thinke all time lost which is not spent in winning and gaining her So that when Christ inuiteth them vnto his Marriage Supper to feast them with spirituall delicacies that Gods graces may bee so Luk. 14. 16 17. strengthened in them as that they may bee inabled to serue him in all Christian duties they presently pretend excuses and will not come For Joh. 12. 42 43. the remouing of which impediment wee must vse all good meanes to weane our hearts from the loue of the world that wee may contemne it as vaine and worthlesse in comparison of spirituall grace and heauenly glory To which purpose we must consider that the worlds prosperity which we dote so much vpon will being thus abused become a notable tentation to draw vs into all manner of sinne to our perdition and destruction according to that of the wise Salomon The prosperity of fooles Prou. 1. 32. Mark 8. 36. shall destroy them And What will it profit vs to gaine the whole world and lose our owne soules as our Sauiour speaketh Let vs consider that these worldly things are momentany and mutable hardly gotten and soone lost vncertaine in the pursuit whether after all our labour we shall obtaine them or no and no more certaine in the possession seeing they may euery day be taken from vs or we from them Let vs consider that they are vaine and satisfie not but the more we drinke the more we thirst the more we abound the more we want and that they bring not any sound contentment to their owners but labour in getting care in keeping and feare in losing them That they doe not at all profit vs for the assuring of those things which are chiefly to be desired nor at those times when wee shall stand in most need of helpe and comfort namely at the houre of death and day of Iudgement Yea if we immoderately dote on them they will become exceeding hurtfull and pernicious being those thornes which will choke in vs the seed of Gods Word from which all sauing graces Math. 13. 22. doe spring those snares of the diuell which intangle vs to our perdition those heauie burthens which hinder vs in our iourney towards our heauenly 1. Tim. 6. 9 10. home and Cammell-like bunches which will keepe vs from entring into that straight and narrow gate §. Sect. 3 The third impediment arising from worldly cares The cares also of this world are a great impediment to a godly life For first they hinder vs from performing religious duties as we see in the Math. 22. 5. Luk. 14. 18. and 9 59 61. Luk. 10. 40. example of those who being inuited to the Marriage Supper of the Kings Son refused to come and of those who being called to be Christs Disciples were so taken vp with the care of their worldly businesse that they could finde no present leisure to follow Christ Yea of Martha her selfe who though she were a good woman yet was so cumbred with care in prouiding for Christs entertainment that she could finde no time to heare his heauenly Sermons and enuied her sister for performing this high and holy duty Or if we set our selues to performe any seruice vnto God these cares interpose themselues and distract vs with worldly and wandring thoughts so as we cannot performe it with any fruit and benefit as we see in the Parable of the Sower where he that receiued seed among thornes is as our Sauiour expoundeth it he that heareth the Word and the Math. 13. 22. cares of this world and the deceitfulnesse of riches choke the Word and hee becommeth Luk. 8. 14. vnfruitfull In which regard our Sauiour giueth vnto vs a speciall caueat whereby we may be fitted for his comming
place of paines labour and reserueth his Sabbath of rest for the world to come after wee haue finished our worke Heere we must worke in his Vineyard and the night of death must come before wee shall bee called to receiue our wages Heere wee must keepe our markes and there inioy the riches which wee haue gotten by our spirituall trading Heere wee must fight the Lords battels being couered with sweat and blood and there wee shall obtaine the Crowne of victory Finally heere wee must trauaile like poore Pilgrims and then take our ease when we haue finished our iourney and are come safe to our heauenly home Fourthly let vs call to minde the labours of the Saints which haue gone in this way before vs and especially of our Sauiour Christ himselfe who trauailed for our sakes not onely vnto wearinesse and sweat but euen vnto blood and not foolishly imagine that wee may take our ease and yet come timely and safely to the end of our hopes seeing our Sauiour hath told vs that the Kingdome of heauen suffereth violence Mat. 11. 21. and the violent take it by force and that wee must striue to enter into the Luk. 13. 24. straight gate with all earnestnesse and constancie because many shall seeke to enter and shall not bee able Lastly let vs consider the punishments denounced against those who idly sit still and refuse to trauell in the wayes of godlinesse For it casteth them into a deepe sleepe whereby all the operations of Gods graces are hindred yea it emptieth the sluggard of them all like him who wanting meate is famished with hunger According to that of Salomon Sloathfulnesse casteth into a deepe sleepe and Pro. 19. 15. the idle soule shall suffer hunger And as it depriueth him of all grace in this life so also of glory and happinesse in the life to come for hee onely must haue the wages who hath laboured in Christs Vineyard And contrariwise plungeth him into euerlasting death and destruction For the sloathfull and vnprofitable seruant must bee cast into outer Mat. 25. 26 30. darkenesse where shall bee weeping and gnashing of teeth And therefore if nothing else will mooue vs yet at least let vs take some paines in Gods seruice which being small and momentany shall bee euerlastingly rewarded that wee may escape the endlesse paines of hell For if wee cannot for a little while indure the kindly heate of the Sunne how shall wee bee able to suffer the skorching and tormenting flames of hell fire If wee are impatient of a little sweate and labour in the duties of Christianity and of our callings let vs thinke with our selues how much more intolerable the endlesse torments of the damned will bee vnto vs. §. Sect. 8 Of wearinesse in well doing and how it hindreth vs in all Christian duties And first that which proceedeth from an ill disposition of the body The last impediment which hindreth vs in the duties of a godly life is wearinesse in well-doing which proceedeth from a twofold cause The first outward which is the ill disposition of the body to the performance of Christian duties proceeding either from externall causes as hunger thirst heate cold excessiue labour in worldly imployments and such like or from inward infirmities and diseases which make the body faint and feeble weake and vnable to take any paines in the duties of a godly life For seeing the soule vseth the body as its organ and instrument for the performing of all outward actions and seeing there is such sympathie and familiarity betweene them that they mourne and reioyce together hereof it must needs follow that when the body is indisposed to the duties of Gods seruice the soule is thereby vnfitted for them when the body is feeble and faint the faculties of the soule cannot be strong and vigorous in their actions and operations When the body is weary and full of paine it must needs affect the mind and much distract it in all good duties And finally when the toole and instrument is blunt and dull vnfit and vntoward the most cunning Artificer must needs be hindred and much faile in his curious workemanship For the remoouing of which impediment wee must vse our best indeuour that wee may haue a sound minde in a sound body and to vse all good meanes of diet and Physicke for the preseruing or recouering of our health and to auoid intemperance insobriety and excessiue labour about worldly imployments Yea wee must auoyd immoderation and excesse euen in the exercises of mortification as fasting watching and the rest For as luxuriousnesse delicacie and sloth doe weaken the body for want of exercise and intemperance and insobriety doe make it feeble and vnfit for any imployment so likewise the contrary extremes and ouer-rough and rigorous handling of it doe exhaust and consume the spirits and make it so weake and faint that it is ready to sinke vnder euery burthen And therefore wee must carefully obserue the meane and auoyd both extremes especially that vnto which our corrupt nature inclineth and carryeth vs whether it bee to sensuality which pampereth the body with excesse or will-worship Col. 2. 23. and superstition in not sparing of it which is not much lesse dangerous then the other although it bee nothing so common and ordinary For as if we would make speedy iourneys our Horse must neither be pampered nor starued seeing by the one he is made either resty or out of breath and by the other so enfeebled that hee will not be able to beare vs so is it with our bodies which carry our soules and therfore they must be vsed with like prudence and prouidence §. Sect. 9 Of wearinesse in well-doing arising from the auersenesse of our wils vnto good duties The second cause is internall which is the ill disposition of the minde and will being auerse vnto all good duties and vertuous actions and prone vnto all euill delighting in worldly vanities and pleasures of sinne and dis-affecting and lothing spirituall exercises as being wearisome and tedious difficult and troublesome to our corrupted nature The which is a notable impediment to our well proceeding in the wayes of godlinesse for either this vnwillingnesse causeth such wearinesse that it will make vs either not to enter into the Christian course or soone desist and returne againe into our former wayes of wickednes sensual delights or else it will make vs vnsettled and vnconstant in all good duties doing them onely by fits and flashes when the good mood of deuotion commeth vpon vs and neglecting them when other things which better please vs come in the way or finally it quencheth our zeale and feruour of loue vnto the duties of Gods seruice so that wee performe them weakely and wearily coldly and formally with much dulnesse and spirituall deadnesse The which impediments if wee would auoyd wee must labour and striue against this wearinesse and faintnesse in well-doing and indeuour all wee may to take
goe downe to the graue Therefore they say vnto God depart from vs for we desire not the knowledge of thy wayes What is the Almightie that wee should serue him and what profit should we haue if we pray vnto him §. 4 Examples of carnall securitie The examples of this Vice recorded in the holy Scriptures are very many It was one of the first sinnes which tainted our first Parents who vpon the Deuils word promised vnto themselues in the transgression of Gods Commandement not onely impunitie for their sinne but also a great addition to their present happinesse The old World was drowned in deepe securitie before it was drowned with the generall Deluge For though Noah the Preacher of Righteousnesse denounced Gods Iudgements that hee might bring them to repentance yet they securely went on in their sinnes without feare of danger eating and drinking marrying and giuing in marriage vntill Luk 17. 27 28. the day that Noah entring into the Arke the Flood came and tooke them all away It was a chiefe sinne of Sodom and Gomorrah accompanying their Ease and Plentie Peace and Prosperitie which made them to blesse themselues in all their abominable wickednesse to stop their eares to righteous Lot fore-telling their imminent plagues and to run on in their sinfull courses as though they were obnoxious to no danger For as our Sauiour noteth They did eate they dranke they bought they sold they planted they builded vntill the day that Lot departing out of Sodom it rayned Fire and Brimstone from Heauen and destroyed them all Thus Dauid complayneth of the great Ones of his time who grieuously oppressed the Poore presuming of Gods conniuency and their owne impunitie Hee hath said in his heart God hath Psal 10. 11. forgotten hee hideth his Face hee will neuer see it This was the sinne of old Babylon who hauing lifted vp her selfe by blood and crueltie aboue all other Nations neuer laid her sinnes to heart but dwelled carelesly Esa 47. 7 8. and gaue her selfe to pleasure and concluded That shee should be a Lady for euer and neuer sit as a Widdow nor know the losse of Children And such is the carnall securitie of the new Babylon and the Romane Antichrist as the Apostle Iohn describeth it who hauing multiplied her Idolatries and made the Kings and Nations of the Earth drunke with the golden cup of her Fornications and her selfe with the blood of the holy Martyrs securely goeth on in her sinnes without repentance Apoc. 18. 7. and presumeth notwithstanding of impunitie and the long continuance of her worldly prosperitie Such was the securitie of those desperate sinners of whom the Prophet Esay speaketh who made a couenant with Death and were at an agreement with Hell and so securely went on in their sinne promising vnto themselues that when the ouer-flowing scourge should passe through it should not come vnto them because they had made lyes their refuge and were hid vnder falsehood Esa 28. 15. For this the Ancients of the House of Israel are condemned who hauing committed many and great abominations in the darke were out of all feare of punishment saying The Lord seeth vs not the Lord hath forsaken the Earth And finally this was the securitie of the Ezech. 8. 12. 9. 9. people of the Iewes who were setled on their lees and resolued to goe on in their wicked courses saying in their hearts The Lord will not doe Zeph. 1. 12. good nor will hee doe euill CHAP. III. Of the manifold causes of carnall securitie §. 1 The first cause of Securitie ignorance of God and his sauing attributes WE haue seene what this carnall Securitie is and now in the next place wee are to consider of the causes and meanes whereby it is wrought in vs. The first whereof is ignorance either naturall or affected which like a thicke cloud or foggie mist doth hide from the eyes of our minds all the motions of Gods feare and maketh vs secure in the middest of dangers because we doe not see the euills that encompasse vs round about Like vnto silly Birds which sit singing on the boughs when the vnseene Archer hath his Bolt vpon the string readie to shoote and smite them off or which feed securely on the Bait within the compasse of the Net because it lyeth hidden from their sight For we are beset on all sides with innumerable dangers but yet remaine secure euen when they are readie to seaze vpon vs because we see onely the baits that delight vs but doe not behold by reason of our ignorance the Nets and Snares which are readie to catch vs. We see and taste the pleasures of sinne and the bewitching allurements of worldly riches and preferments but because we neither know nor acknowledge the iustice of God in punishing sinne his hatred of it and inflamed wrath against it which nothing could quench but the streames of Christs precious Blood his all-seeing Eye which taketh notice of all sinnes though neuer so secretly committed and omnipotent Power in punishing them nor the malice of the Deuill in tempting vs vnto sinne nor the manifold miseries into which wee plunge our selues when wee yeeld to his tentations therefore wee blesse our selues in this cursed estate and securely goe on in sinne without repentance §. 2 The second cause want of consideration of that wee know The second cause of securitie is when as knowing these things for want of consideration we cast them negligently behind our backs and make no vse of that we know For therefore doe men securely goe on in their sinne and feare no danger because they doe not meditate and consider that the eye of their Iudge is alwayes vpon them who will execute righteous Iudgement without respect of persons of the day of Iudgement when the secrets of all hearts shall be disclosed and all hidden things brought to light Of that strict account which is then to be giuen and the eternall miseries and hellish tormentg into which they shall be irrecouerably plunged who come short in their reckonings and are not able to pay their debts Because they doe not consider that the pleasures of sinne which they presently inioy are short and momentanie and may euery day bee taken from vs or wee from them but the punishments of them great and endlesse euen the finall losse of eternall happinesse and the intollerable torments of hellish condemnation §. 3 The third cause selfe confidence The third cause of carnall Securitie is selfe Confidence arising from an erroneous opinion of our owne power and sufficiency for the fruition of our desires and freedome from all dangers For therefore are men secure because they thinke themselues so wise that they can with their policie either preuent all dangers or quit themselues out of them if they be fallen into them Because they haue an opinion of their owne strength as though thereby they were able to protect themselues from all euills to withstand all enemies which may attempt
CAP. XL. That we must sanctifie our rest by consecrating it to the duties of Gods seruice 388 Sect. 1. That wee must rise betimes on the Lords Day 388 2 Of Meditations fit to bee vsed on the Lords Day 389 3 Of Prayer Thanksgiuing and reading priuately 390 4 Duties to be performed when wee are going to Church 392 CAP. XLI Of publike duties to be performed on the Lords Day 393 Sect. 1. That wee must ioyne with the Congregation in all duties of Gods seruice 393 2 Of hearing the Word and what is required vnto it 393 3 That we must stay in the Church from the beginning to the end of the Sermon 395 4 Of our duty in receiuing the Lords Supper 396 5 Of our duty when Baptisme is administred 396 CAP. XLII Of such duties as are to be performed on the Lords Day after our comming from the Church 398 Sect. 1. That we must meditate vpon that which we haue heard 398 2. 3. Of Family exercises on the Lords Day 398 4. That the Euening must bee spent in religious exercises 400 5 That all our seruice must bee done in integrity and sincerity of heart 401 THE FOVRTH BOOKE of a godly life containing in it the properties of it and all the duties required vnto it p. 403 CAP. I. That all duties vniuersally of godly life must be performed in sincerity and integrity of heart 403 Sect. 1. That vniuersall and totall obedience is required 403 2 Of integrity and sincerity 404 3 Reasons moouing vs to imbrace integrity and sincerity first because the Lord chiefly loueth and delighteth in it 404 4 That our imperfect obedience is accepted of God if it be done in sincerity and integrity 405 5 That the soundnesse of all graces and holy duties consisteth in the sincerity of them 406 6 Of the rewards of sincerity and integrity 406 CAP. II. Of the meanes whereby wee may attaine vnto sincerity and integrity 407 Sect. 1. The first meanes to set God before our eyes and our selues in his presence 407 2 The second to meditate on the excellency profit and necessity of it 408 3 The third meanes to consider that if wee be sincere we shall want nothing 408 4 The fourth meanes is to watch ouer our hearts 409 CAP. III. That we must ioyne with inward integrity the seruice of the body and outward man 410 Sect. 1. That God requireth outward seruice to be ioyned with the inward 410 2 Reasons moouing vs to performe outward seruice 411 3 That Christian Apologie and outward seruice is required 412 4 That we must practise what we know in our workes and actions 413 5 Diuers reasons perswading vs to good workes 414 6 Of the rewards of good workes 415 CAP. IIII. That we must performe vniuersall obedience to the whole will of God 416 Sect. 1. That only vniuersall obedience to Gods will and Word is accepted of him 416 2 That we must performe obedience to both Tables ioyntly and to the Gospel as well as the Law 417 3 Reasons perswading vs to vniuersall obedience first because God requireth it 418 4 That our obedience cannot be sincere vnlesse it be vniuersall 418 5 That without totall obedience wee cannot attaine to heauenly happinesse 419 CAP. V. Of the properties of Christian and holy duties which respect their causes efficient and finall 420 Sect. 1. That all duties should spring from the loue of God 420 2 That wee must propound Gods will and our obedience thereunto in all duties 420 3 That all true seruice is done in obedience to Gods will 421 CAP. VI. Of those properties which respect our hearts and affections 422 Sect. 1. That wee must performe all duties of a godly life with cheerefulnesse 422 2 Reasons which may mooue vs to this cheerefulnesse 423 3 That wee must serue God in all holy duties zealously and deuoutly 424 CAP. VII Of the properties which respect the whole man and first diligence in all duties of Gods seruice 426 Sect. 1. That this diligence must be vsed in all good duties and about the meanes of them 426 2 Diuers reasons which may mooue vs to this diligence 428 3 Of the rewards promised to the diligent 429 4 That this diligence is most necessary 429 5 Of the vnwearied diligence of worldlings in pursuing worldly things 432 CAP. VIII Of constancie in all the duties of godlinesse without remission or intermission 434 Sect. 1. 2. That all those that are sincere are also constant in the duties of a godly life 434 3 A complaint of mens vnconstancie in performing the duties of a godly life 436 4 That constancie is required in Gods Word 437 CAP. IX Reasons moouing to constancy and the meanes of it 438 Sect. 1. That constancy is an inseparable companion of integrity 438 2 Of the manifold euils which accompany inconstancie in good duties 439 3 Of the meanes of constancy in good duties 441 CAP. X. Of our perseuerance in all Christian duties of a godly life 443 Sect. 1. That we must perseuere both in profession and practice of godlinesse 443 2 Of the meanes of perseuerance 443 3 That vnlesse we perseuere we cannot be accepted of God 445 4 That Prayer is a speciall meanes of perseuerance 446 THE FIFTH BOOKE of a godly life contayning in it the helpes and meanes which inable vs vnto it p. 448 CAP. I. Of the rules of a godly life whereby wee may bee directed in the right performance of all Christian duties And first of such rules as respect the causes of it both principall and subordinate 448 Sect. 1. Of the helpes inabling vs to leade a godly life 448 2 The first rule is that wee make God the supreme end of all Christian duties and wholly deny our selues in them 449 3 The second rule respecteth our Sauiour Christ namely that we ayme at him as the mayne scope of all our actions 450 4 The third rule respecting the Spirit of God dwelling in vs. 451 5 The rules respecting subordinate causes the first whereof is that wee must often renew the Couenant betweene God and vs. 452 6 The 2. rule is that we must take care to approue our wayes vnto God and our own cōsciences then vnto men 454 7 The third rule is that wee must performe all good duties with a quiet and peaceable mind 455 8 The fourth rule is that all our duties must arise from the fundamentall graces of a godly life 457 9 The fifth rule is that we must chiefly esteeme chuse and affect the duties of godlinesse according to their worth and excellency 458 10 The sixth rule is that we must vse all helpes and meanes which may inable vs vnto godlinesse 459 CAP. II. Of the rules of a godly life which respect the circumstances of it 460 Sect. 1. The first rule respecting the circumstances of a godly life is that we must make precious account of our time which God hath allotted vs for his seruice 460 2 The second rule is that wee must not stay for
their Proclamations to see with what reason they command but require absolute obedience in all things not repugnant to the Law of God and will not bee serued according to their subiects best intentions but will haue their obedience squared by their Lawes If euery master in a family will bee serued according to his owne pleasure and will not for matter or manner leaue it to his seruants choise to performe what seruice best sorteth with their owne humour and liking And if the Captaine of a company or Generall of an Armie will not excuse in a Souldier the neglect of their commands vpon the fairest pretence but seuerely punish euen prosperous disobedience and succesfull disorder with great seuerity then how much lesse will the King of kings indure to haue his will neglected and ours preferred in his seruice And how much more will he who is the Lord of hostes be displeased with vs if in our spirituall warfare we regard not what he commandeth but performe such seruice as best suiteth with our owne conceites No man that warreth saith the Apostle intangleth 2. Tim. 2. 4. himselfe with the affaires of this life that hee may please him who hath chosen him to be a Souldier and if a man striue for masteries yet is he not crowned except he striue lawfully that is according to the orders appointed by him who is master of the games And therefore let vs not thinke to haue the Crowne and Garland of happinesse if we stint God of this royaltie and priuiledge which we giue vnto men not striuing for victory according to his will nor offering vnto him that seruice which he requireth but such as seemeth good in our owne eyes §. Sect. 2 That not Gods secret but reuealed will must be the rule of our liues and actions Now whereas I say that we must please God in all things by doing his will I doe not heereby vnderstand his secret will which being vnknowne Deut. 29. 29. to vs we cannot obey Neither doth this will appertaine to vs according to that The secret things belong vnto the Lord our God but those things which are reuealed belong vnto vs and to our children for euer that wee may doe the words of this Law Nor doth it need our indeuour to bring it to performance for who hath resisted this will of the Lord What wisedome or vnderstanding can crosse his counsell Seeing he who is infinite in power Rom. 9. 19. Pro. 21. 30. and immutable in truth hath said My counsell shall stand and I will doe all Esa 46. 10. my pleasure Yea this will is done by wicked men and the deuils themselues whether they will or no and when they most seeke to resist it they accomplish and bring it to passe Neither are we with Euthusiasts and Familists to expect that the will which must be the rule of our obedience should be made knowne vnto vs by new reuelations for the Lord hath once spoken vnto vs by his Sonne the true and onely Prophet of his Heb. 1. 1 2. Church and by him hath perfectly reuealed vnto vs his will and pleasure with all things that are necessary for our saluation All which is contained fully in the Booke of holy Scriptures which were indited by his Spirit and 2. Pet. 1. 21. written by holy men inspired thereby to this purpose that reuealing perfectly the will of God they might for euer serue to bee vnto the whole Church and euery faithfull member of it the sole rule and squyre of all their actions from which they are inioyned vnder that great penaltie of Gods curse not to swarue either on the one side or on the other So by Moses the Lord commandeth that the people should hearken vnto his Statutes Deut 4. 2. and Iudgements to doe them and that they should adde nothing to the Deut. 12. 8 32. Num. 15. 39. words which he commanded them nor diminish ought from them and restraineth them from their owne will in his seruice Ye shall not saith he doe after Deut. 5. 32. 28. 14. all the things that we doe heare this day euery man what is right in his owne eyes whatsoeuer thing I command you obserue to doe it you shall not adde vnto it nor diminish from it So Iosuah is commanded to doe according to the Law and not to turne from it to the right hand nor to the left So Hierome Ios 1. 7. Ad normam omnia diriguntur c. Hieron in Galat. 6. speaketh to the same purpose All things saith he are directed according to the rule which sheweth whether they be crooked or straight And so the doctrine of God is a certaine rule of speech which iudgeth betweene things iust and vniust which whoso followeth shall haue peace in himselfe that passeth all sense and vnderstanding and with it the mercy of God which is aboue all §. Sect. 3 Reasons proouing that wee can no otherwise please God then by doing his will Vnto which testimonies diuers reasons might bee added which euidently prooue that we can no otherwise please God by our liues then by framing them according to his will and doing such seruice as in his Word he requireth both in respect of the matter and also the manner As first because heereby wee shall preferre our owne wisedome before the wisedome of God neglecting that worship which he hath appointed either in respect of the matter or manner because in our foolish conceit we suppose that wee can deuise a better which is such an indignity offered vnto his Maiestie that no earthly Prince would indure it at the hand of his greatest subiects Secondly we shall hereby disgrace Gods Law and Word which he hath appointed to be the rule of all our liues and actions as though it were insufficient to that end for which God hath ordained it whereas the Apostle telleth vs that they are profitable for doctrine reproofe 2. Tim. 3. 16 17. correction instruction in righteousnesse that the man of God may bee perfect thorowly furnished vnto all good workes And the Lord himselfe hath inioyned vs to goe vnto them as vnto the onely Iudge and counseller to be resolued in all our doubts and directed in all our actions To the Law and Esa 8. 20. to the Testimonie And our Sauiour to the same purpose hath exhorted vs Joh. 5. 39. to search the Scriptures because our ignorance of them is the maine cause Matth. 22. 29. of all our errours both in doctrine and manners Thirdly whilest we neglect Gods Word in seruing him and follow our owne inuentions wee shall not doe Gods will but our owne and in stead of doing him seruice we shall serue our owne lusts which are most opposite vnto him committing heerein a grosse absurditie in thinking to please God by offering vnto him a seruice not which he in his wisedome hath prescribed as most fit but that which is deuised and appointed by our owne fleshly wisedome
and that they know his voyce and are able to discerne it from the voyce of a stranger And as it makes vs strangers from God and the Couenant of grace so also from the life of God or the godly life which he commandeth as we see in the example of the Gentiles who hauing their vnderstanding darkned were alienated from the life of God through the ignorance that was in them because of the blindnesse of their heart And contrariwise thrusts vs headlong into all manner of sin for as the Apostle saith in the same place When the Gentiles through their ignorance were thus estranged frō the life of God they became past feeling and so gaue themselues ouer to lasciuiousnes Eph. 4. 18 19. to worke all vncleannesse with greedinesse So Hosea hauing set downe a Catalogue Hos 4. 1 6. of many grieuous sins which made the Iewes liable to Gods heauy iudgements doth after shew that the cause of all their sin and punishment was because they lacked the true knowledge of God in the land Whereof it also is that sinners of all kinds are included vnder the name of ignorant persons who know not God So the Psalmist Powre out thy wrath vpon Psal 79. 6. Ier 10. 25. the heathen that haue not knowne thee and vpon the kingdomes that haue not called vpon thy name And the Apostle saith that the Lord Iesus shall come with 2. Thes 1. 7 8. his mighty Angels in flaming fire to take vengeance on them that know not God And therfore if we would haue any portion in Gods sauing graces or part in heauenly glory if we would not be strangers from God and aliants from his Church if we would performe any duty of a godly life or not be caried headlong into all wickednesse if we would not be subiect to Gods iudgements and fearefull destruction nor exposed to the imprecations of the faithfull in this life nor to the vengeance of a terrible Iudge when Christ shall appeare at his second comming let vs not liue in ignorance but vse all our indeuour to attaine vnto the sauing knowledge of God and his will Neither let vs with ignorant people content our selues with our own good meanings and blind deuotions as our guides in godlines for then our seruice of God will be but will-worship and the carnall conceits of our owne braines and all our Religion being nothing else but bodily exercise and Esa 1. 12. 29. 13. ignorant superstition will be reiected of God as odious and abominable §. Sect. 4 That God is the chiefe Author and efficient cause of sauing knowledge Seeing therefore knowledge is so necessary vnto a godly life we will a little further insist vpon it shewing what it is and the nature and properties of it whereby we shall be the better able to labour after it in the vse of all good meanes and know to our comforts when we haue attained vnto it Sauing knowledge then is a grace of God wrought in vs by his holy Spirit which inlighteneth our minds to know those things which are reuealed of God and his will by his Word and workes that we may make an holy vse of it for the sanctifying of our hearts and direction of our liues in all duties of holinesse and righteousnesse Whereby we may perceiue that not nature but God onely is the Author and efficient cause of this knowledge and so much onely doe we know of God as we are taught of God According to that couenant of grace in which God promiseth that hee Ier. 31. 33 34. will put his Law in our inward parts and write it in our hearts and that wee shall know him from the least to the greatest So our Sauiour speaking of his Elect saith that they all shall be taught of God And againe No man knoweth the Iob. 6. 46. Sonne but the Father neither knoweth any man the Father but the Sonne and he vnto whomsoeuer the Sonne will reueale him Neither is this knowledge a naturall habit of the minde but a grace of God which is not purchased by vs or our owne merits or therefore bestowed vpon vs rather then others because God foresaw that we would vse it when we had it better then they but Gods free gift promised in the couenant of grace The which he worketh Ioel 2. 28. in vs first by sending his Sonne his true essentiall wisedome who hath reuealed vnto vs his Fathers will and being the great Prophet of the Church hath made knowne vnto vs the counsels of God and all things necessary for our Saluation and that not onely nor chiefly to the wise of the world but to the weake and simple according to that of our Sauiour I thanke thee O Father Lord of heauen and earth because thou hast hid these Matth. 11. 25. things from the wise and prudent and hast reuealed them vnto babes And secondly his holy Spirit who was and is sent from the Father and Sonne to teach and lead vs into all truth as our Sauiour promised his Apostles And this is that holy anointing of which the Apostle speaketh whereby wee Iob. 16. 13. know all things and neede not that any teach vs but as this anointing teacheth vs of all things And that Collyrium or precious eye-salue which Christ Apoc. 3. 18. promiseth to giue to the Angell of the Church of the Laodiceans to inlighten their blind eyes in the knowledge of the truth So the Apostle telleth vs that we cannot see nor conceiue the things which appertaine to Gods Kingdome but God hath reuealed them vnto vs by his Spirit for the 1. Cor. 2. 10. Spirit searcheth all things euen the deepe things of God And hence it is that he is called the Spirit of wisedome reuelation and illumination and the Ephe. 1. 17. Iohn 16. 13. Spirit of truth because he is both light and truth himselfe and also inlighteneth our mindes which are naturally full of darkenesse and leadeth vs into all truth needefull for our saluation And therefore if we would haue this sauing knowledge we must goe to the chiefe Fountaine and Author of it and pray often and earnestly that he will for his Sonne and by his holy Spirit take away our naturall blindnesse and open our eyes that we may see the wonderfull things of his Law Psal 119. 8. §. Sect. 5 Of the instrumentall causes of sauing knowledge The instrumentall causes of this knowledge are first the Booke of nature secondly the Booke of Grace The Booke of nature for euen this light being sanctified by Gods Spirit is helpefull to the regenerate for the reuealing of God and his will vnto them And that both the eternall booke of nature which is the conscience and the externall Booke which is the great volume of the creatures For if there be in all men some reliques of the light of nature shining in their consciences which conuince them that there is a God and that this God is most
good powerfull iust bountifull a liberall rewarder of good and reuenger of euill according to the saying of the Apostle That which may be knowne of God is manifest in them for God hath shewed it vnto them then how much more clearely doth this light Rom. 1. 19. shine in the faithful when as it is renewed and made much brighter and clearer by Gods holy Spirit The Booke also of the creatures doth conuince all men that there is a God and that he is infinite in wisedome and power omnipresent and full of goodnesse according to that of the Apostle The inuisible things of him from the creation of the world are cleerely seene Rom. 1. 20. being vnderstood by the things that are made euen his eternall power and Godhead so that they are without excuse And therefore how much more may the faithfull profit by learning and reading this Booke who haue the holy Spirit for their Tutor which openeth their eyes that they may see Gods wisdome goodnesse and power shining in them and their hearts that meditating on them they may make an holy vse of this knowledge for the stirring of them vp to render vnto God prayse and thanksgiuing The Booke of grace also is either the internall writing of Gods Law and will in the heart and inward parts by the Spirit of God which the Lord promiseth to doe in the couenant of grace or the outward Booke of the Ier. 31. 34. holy Scriptures in which are contained all things necessary to be knowne of God and his will for the saluation of our soules And lastly Gods Ministers are his instruments whereby he reuealeth himselfe and his will vnto vs who doe expound vnto vs his written Word and vnfold the mysteries and difficulties thereof that we may vnderstand them And therefore if we would attaine vnto the knowledge of God and his will we are to vse the helpe of those instruments which he hath ordained for this purpose especially we are to desire that inward writing of the Spirit in our hearts and to make vse by reading and meditation of the Scriptures and by often hearing of them expounded and applied vnto vs by Gods faithfull Ministers CAP. VI. Of the obiect of sauing knowledge namely God himselfe and his attributes his Word and workes §. Sect. 1 That there is a God and how we may know it ANd these are the causes of sauing knowledge The obiect of it is God his will and workes Where first we are to know that there is a God who is to be worshipped and serued of vs. Vnto which we attaine by the light of nature which reuealeth this principle vnto vs and conuinceth all men of this truth by the Booke of the creatures in which the infinite wisedome power and goodnesse of the Creator shineth by the terrours of conscience following the commission of heynous sinnes though neuer so secret by the series and dependancy of causes one vpon another in the disquisition whereof there is no end till we come to the cause of causes who hauing his being of himselfe giueth being vnto all things by the goodly order which may be obserued in the creatures and the motion of the heauens and the celestiall bodies by the finall causes one thing being referred to another till wee come to the summum benum and supreme end of all things which is God by the accomplishment of Prophecies foretold long before their euents by the consent of all Nations in acknowledging this principle and finally by the iudgements and punishments executed vpon the wicked euen in this life by all which we come to the cleare vnderstanding of this truth that there is a God although in truth it is so euident in it selfe that no argument can be brought to illustrate it seeing nothing is so cleare and manifest §. Sect. 2 Who this God is and how he may be described Secondly we are to know what this God is or rather who he is For what he is in his owne essence he hath not reuealed in the Scriptures neither are we capeable of this knowledge nor any other creature seeing he is infinite and we finite But who he is he hath made knowne in his Word namely that he is Iehouah Elohim a Spirit infinite in all perfection one in nature and three in persons the Father Sonne and holy Ghost By which description it appeareth that God is primum ens and the first being who hath his essence of himselfe and giueth being to all things as his name Iehouah signifieth that he is vncreated and a Spirit as our Sauiour John 4. 23. the wisedome of the Father hath made him knowne vnto vs not so much thereby shewing his essence what he is which is ineffable and incomprehensible as distinguishing him from all corporeall substances That he is but one because he is infinite in all perfection wisedome power presence and the rest and it is against the nature of infinitenesse to bee more then one because hee made and gouerneth all as supreme Monarch in which Monarchy there can be no copartners and because he is the cause of causes from which all things haue their being and vpon which they wholy depend §. Sect. 3 Of Gods attributes and how they are ascribed vnto God Thirdly we must know that this diuine essence is infinite in all perfection The which perfection is seene in his properties which are not properly in God who is all essence and no qualities for whatsoeuer is in God is God but according to the capacity of our shallow vnderstanding neither doe they differ from his essence nor one from another for God is one and of a most simple nature admitting no diuision into parts faculties or properties nor yet any essentiall distinction but onely in our comprehension or maner of vnderstanding So as we must not take his properties to be any parts of his essence seeing euery essentiall propertie is his whole essence and therefore howsoeuer distinguished in respect of his diuers manner of working towards the creatures yet not in themselues but are inseparable one from another In which respect the wisedome of God is the wise God the power of God the powerfull God and so in the rest And his wisedome power mercy goodnesse iustice truth are all one in their essence there being in God but one most simple and pure act vnto which diuers names are giuen in the Scriptures to shew vnto vs how it is diuersly exercised towards the creatures §. Sect. 4 Of Gods primary attributes and how they may be described Now these Attributes are of two sorts First primary Secondly secondary Primary are those which declare vnto vs the essence of God as he is absolutely in himselfe of which there being no similitude in the creatures they are attributed vnto God alone without communication to any other And in this number are Gods Simplicity Infinitenesse Eternity Immensity Immutability and Omnipresence all-sufficiency and omnipotency His simplicity is an essentiall attribute by which
cause and chiefe goodnesse and so the iudgement inferreth therefore thou hast performed a good duty Againe on the other side the vnderstanding saith Whosoeuer will worship God truly must worship him according to his reuealed will and not according to his owne inuentions the conscience assumeth But thou hast not worshipped him according to his reuealed will but according to thine owne inuentions whereupon the iudgement inferreth Therefore thou hast not worshipped God truly Or thus Whosoeuer breaketh the Law is accursed saith the vnderstanding But thou saith the conscience hast broken the Law therefore saith the iudgement thou art accursed §. Sect. 3 Of the diuers offices of conscience Now this facultie of conscience performeth diuers offices in respect of the diuers parts wherein it exerciseth its power and vertue For in the vnderstanding before our actions are atchieued it playeth the part of a friend or gentle Monitour telling what is to be done or left vndone with the penaltie or reward which will follow our commission or omission After the deed is done it becommeth a Iudge approouing or disallowing the action and either absoluing or condemning vs for the doing or not doing of it In the memory it performeth the office of a Notary Conscientia est Codex in quo quotidiana peccata conscribuntur Chrys in Psal 50. Rom. 2. 15. 1. Cor. 1. 12. and Register in setting downe and keeping vpon Record what wee haue done good or euill and also of a witnesse giuing euidence either with or against vs according to the nature of our fact accusing vs when wee haue done ill and excusing vs when we haue done well In the will and affections it is the deputie of Gods Spirit to suggest and inioyne vs good duties and when they are done to reward vs by comforting cherishing and replenishing our hearts with ioy and when we haue done ill especially by committing sinnes which are haynous and against conscience it executeth the office of a Iaylour or tormentor filling the heart with shame and sorrow with feare and terrour with finall desperation hellish perturbation and intolerable tortures that no racke nor gallowes no hot pincers or scalding lead may be compared with them as we see in the example of Cain who out of a despairing conscience crieth out that his punishment Gen. 4. 13. was greater then he could beare and of Iudas who to ease his torment which the gnawing worme of conscience caused hanged himself And with this office of conscience the Heathens were acquainted which gaue occasion to that fiction of hellish furies which endlesly haunted and tormented those who had committed haynous sinnes against the light of nature The which also appeareth by their writings wherein are many notable sayings to this purpose What doth it profit saith Seneca to hide Senec. Epist 43. a mans selfe and to auoide the eyes and eares of men A good conscience calleth in the multitude and an ill is sollicitous and fearefull euen in solitude If the things thou doest be honest care not though all men know them if dishonest what skilleth it though no man know them seeing thou knowest them thy selfe O miserable man that thou art if thou despisest such a witnesse And againe It is the greatest securitie to doe no Epist 105. man wrong They that cannot abstaine from it doe leade a life full of confusion perturbation so much fearing as they haue hurt Neither are they at any time quiet After they haue done mischiefe they feare they are troubled Conscience suffereth them not to intend any other things but euery hand while to reuiew themselues He suffereth punishment that expecteth it and he expecteth that hath deserued it It is possible by some meanes to be safe with an ill conscience but neuer secure For he thinketh he may be taken with the manner though yet he be not In sleepe he is troubled and being awake as oft as he nameth any mans wickednesse he thinketh of his owne It neuer seemeth enough blotted out neuer sufficiently couered A guiltie conscience hath sometime the hap to be hid but neuer Exemplo quodcunque malo committitur ipsi displicet authori c. Iuuen. Satyr 13. Plut. Apoph assurance So the Satyrist Whatsoeuer crime is committed by euill example it first displeaseth the author This is the first punishment that no man guilty can be absolued himselfe being Iudge although by the fauour of the corrupted Iudge he be acquitted In which regard Cato was wont to say that euery man ought to feare and respect himselfe most when he doth any euill because though he may shun others yet from himselfe he cannot flee §. Sect. 4 That conscience hath all its power and authority from God onely Now this power of conscience in iudging witnessing binding and punishing it hath onely from God which is the Lord of it and hath seated it in man as his Viceroy and Deputie to rule him in all his wayes and if he will not obey to be his Notary to keepe vpon record all his faults his Witnesse to giue testimony against him and his Executioner to torment him when in the Court of conscience hee is condemned Neither hath any creature power ouer conscience either to binde it or set it at liberty but God only nor hath the conscience it selfe any authority to execute these offices till it haue a Commission ingrossed and sealed from God which is either the Law of nature written in the heart in our first creation or the diuine Oracles of God contained in the bookes of the Old and New Testament And if without these conscience doth any thing against vs either by vniust iudging or false accusing we may reuoke it all by a Writ of errour and make our appeale from this false iudgement in the Court of conscience to our supreme Lord to bee iudged by him according to his Law For howsoeuer in the creation conscience was an vpright Iudge and true witnesse yet after the fall the vnderstanding being darkened with ignorance and the iudgement corrupted doe offer vnto the conscience false rules and Principles and so cause it to giue wrong euidence and erroneous iudgement iustifying when it should condemne and condemning when it should iustifie excusing those whom it should accuse and accusing them whom the Law of God excuseth and absolueth The which commeth to passe because the light of nature is through the fall almost extinguished and the booke of the Law written according to which conscience should iudge and testifie is not vnderstood and knowne or because it is blinded by lusts and passions or being corrupted hath the mouth stopped with the bribes of worldly vanities or finally is become seared and senselesse with customable sinning and habituall wickednesse CAP. XIII Of a good Conscience which is a maine ground of a godly life what it is and the causes of it §. Sect. 1 What a good conscience is and of the cause efficient which workes it in vs. IN which regard conscience thus
no contentment in their greatest abundance but like sweete drinkes encrease thirst and as fuell put into the fire inflame the heate of carnall concupiscence Or if they giue some seeming content in the time of health yet how little pleasure doe we take in them vpon our sicke beds though they haue some taste vnto our carnall appetite in the time of life and strength yet what an after tang leaue they at parting and how little comfort and contentment bring they against the terrours of death and the dreadfull apprehensions of approaching Iudgement §. Sect. 4 The third reason which is taken from the necessity of piety The third reason is taken from the necessity of piety seeing without it wee can haue no assurance of any spirituall benefit neither in this life nor in the life to come For it is the end which God hath proposed vnto Ephe. 1. 4. them all vnto which he most certainely attaineth if we euer attaine vnto them seeing he who is infinite in wisedome and power can neuer faile of his end which he propoundeth to his actions Now the Lord hath chosen vs that we should be holy hee hath redeemed vs out of the hands of all our Luke 1. 74. Col. 1. 22. spirituall enemies that we should worship him in holinesse and righteousnesse all the dayes of our liues We are reconciled by Christ in the body of his flesh through death that hee may present vs holy and vnblameable in Gods sight He hath adopted vs for his children that wee may be holy as he is holy He hath iustified and pardoned all our sinnes that being freed from Leuit. 19. 2. Mat. 5. 45. Rom. 6. 18. sinne wee may become the seruants of righteousnesse And therefore without this holinesse we can haue no assurance that we are elected redeemed reconciled adopted or iustified and consequently that we shall be saued for though it be not the cause of our happinesse yet it is the way that leadeth vnto it in which if we walk not we shal neuer come into that place of blessednes for without holinesse none shall see the Lord as the Apostle teacheth vs. Heb. 12. 14. §. Sect. 5 The fourth reason perswading vs to piety which is the consideration of Gods manifold mercies and of Christs comming to Iudgement Vnto these reasons we may adde the consideration of Gods manifold mercies in Iesus Christ which ought to bee notable inducements to moue vs to the imbracing and practising of piety For what greater incouragement can we haue to make vs zealous and cheerefull in the duties of Gods seruice then to consider how gracious and good God hath beene vnto vs in our creation redemption and continuall preseruation in giuing vnto vs his Sonne and pardoning our sinnes in freeing vs out of the cruell bondage of all our spirituall enemies and in multiplying his blessings vpon vs both in spirituall and corporall things And this argument the Apostle vseth to this purpose I beseech you therefore brethren by the mercies of God that yee present your bodies a liuing sacrifice holy acceptable Rom. 21. 1. to God which is your reasonable seruice And as the fruition of Gods present fauours ought to make vs forward in his seruice so also the consideration of his gracious promises concerning better and more excellent things in time to come euen the full fruition of his glorious presence and eternall blessednesse in his euerlasting Kingdome And this reason also the Apostle vseth to this end Hauing therefore these promises dearely beloued let vs 2. Cor. 7. 1. clense our selues from all filthinesse of the flesh and spirit perfecting our holinesse in the feare of God Finally the consideration of Christs comming to Iudgement should perswade vs vnto holinesse when as the heauens being on fire shall be dissolued and passe away with a noyse the elements melt with feruent heate and the earth with all the workes thereof shall be burnt vp For then onely they shall bee happy who haue beene holy and raigne with God in glory who haue faithfully serued him in holinesse and righteousnesse in the Kingdome of grace And thus the Apostle Peter reasoneth Seeing then saith he that all these things shall be dissolued what manner of persons ought yee to be in all holy conuersation and godlinesse But I shall 2. Pet. 3. 11. haue hereafter occasion to speake more fully of this point when I come to shew the manifold reasons and motiues which may induce and perswade vs vnto a godly life and therefore for the present I will content my selfe thus briefly to haue touched them referring the Reader for his more full satisfaction to the following discourse CAP. III. Of our adhering and cleauing vnto God with the full purpose and resolution of our hearts §. Sect. 1 Of the summe of the first Commandement WE haue spoken of piety which is the summe of the first Table And now it followeth that we speake briefely of the particular precepts the first whereof is contayned in these words Thou shalt haue no other gods before me or before my face The maine scope and summe whereof is this that wee know acknowledge and worship Iehouah the Father Sonne and holy Ghost in Trinity of persons and vnity of Essence and no other gods besides him For to haue God is in our mindes and vnderstandings to know and acknowledge him to bee our God all-sufficient incomprehensible omnipotent immutable eternall iust mercifull and infinite in all perfection in our hearts and affections to adhere and cleane vnto him with faith affiance hope loue zeale whom we know to be the chiefe Goodnesse and supreme cause of all our happinesse in our wills with all earnest desire and constant resolution to serue and obey him in all his Commandements with all the power and faculties of our bodies and soules whom we know and acknowledge to be the chiefe end of all things and so infinitely good gracious vnto vs and with our bodies actions and indeuours to worship and serue him alone with all our might and strength So that the true sauing knowledge of God is the ground of all other vertues and obedience as we haue shewed and therefore if wee would imbrace any vertues or perform any Christian duties of a godly life we must in the first place labour to haue our mindes inlightened with the knowledge of God and his truth without which our deuotion will bee no better then superstition and all our indeuours in the performance of religious duties meere will-worship and idolatry as wee see in the example of the Idolaters who in stead of worshipping the only true God worship stocks stones and Images Saints and Angels and in stead of doing Gods will in their deuotions do their owne wills and therefore tire themselues and spend all their strength in vaine §. Sect. 2 Of adhering to God what it is and the necessity of it But of this knowledge of God which is the maine ground of a godly life wee
performance of any Christian duty what is the cause that moueth vs vnto it and if we finde that it is loue of the world or loue of our selues either to obtaine a reward or to auoyd punishment temporall or eternall let vs put it backe as comming out of due place and labour that the loue of God which is much more worthy may haue the precedency as the first and chiefe motiue that perswadeth vs to well-doing §. Sect. 2 That we must propound Gods will and our obedience thereunto in all duties Secondly we must propound vnto our selues in all the duties of a godly life the will of God and his glory in yeelding obedience vnto it as the maine scope and end of all our actions desiring chiefly and in the first place as our Sauiour hath taught vs to pray that wee may hallow and glorifie Gods Name by doing his will And if wee will performe vnto God acceptable seruice wee must therein deny our selues and our owne wills and yeeld our selues in absolute obedience to the will of God praying because he will haue vs pray hearing and reading his Word because it is his will that we should do so giuing almes and doing works of mercy that we may please him by doing his will yea seeking the saluation of our owne soules not chiefly because we desire it for our owne good but because his will is to glorifie himselfe in our saluation and happinesse Ioh. 6. 39 40. For Gods will is the cause of causes and as all things came from it so must all things tend vnto it as their maine scope and end It is that which gaue first being to our wills and preserueth them in it and therefore they must not be absolute in themselues but in all things yeeld to the will of their Creator willing whatsoeuer they will because God first willeth it It is the rule of righteousnesse and all perfection and all things are iust and vniust perfect or imperfect straight or crooked as they agree or differ from it and therefore there is no goodnesse in our wills no not in the chusing and imbracing of the best actions and duties that can be named but onely so farre forth as we conforme them to the will of God and doe all we doe in obedience vnto it And if first and chiefly we performe vnto God any seruice because our will and desire leadeth vs vnto it and not principally in this respect because God willeth it and would haue vs also to will and doe it it doth hereby lose all grace and beauty and so also all reward at Gods hand seeing we serue not him but our selues when wee aime not chiefly at the doing of his will that wee may please and glorifie him but of our owne Neither are our actions chiefly to bee esteemed good or euill according to the matter but according to the maine scope and end of them which giueth them their denomination nor is any act seeme it neuer so glorious to be esteemed Gods seruice which is not done in obedience vnto him nor any obedience which hath not conformity with his will In which regard it may be truly said that the basest workes of the most seruile calling done by a faithfull Christian in simple obedience to the will of God to glorifie him are more pleasing vnto him and esteemed for better seruice then the praier and fasting hearing the Word and giuing almes of Pharisaical hypocrites which are done either for the praise of men or as workes satisfactory to Gods iustice and to merit by them their owne saluation Finally if wee performe all good duties not as our owne will but as the will of God and labour in all things that his will may chiefly sway and rule in ours wee shall heereby adde much excellency vnto all our good actions For seeing the action receiueth worth and dignity from the agent in which regard the same thing done by a mighty Prince is esteemed highly which in an ordinary and meane person is little regarded therefore must needs all good duties bee much more excellent when the will of God is the chiefe motiue that setteth vs on worke and not our owne will seeing they proceed from a much more excellent cause §. Sect. 3 That all true seruice is done in obedience to Gods will Wee must therefore in all Christian duties propound this vnto our selues as our principall and maine scope that the will of God and Ioh. 5. 30. and 6. 38. not our owne may bee done in them according to the example of our Sauiour Christ who did not his owne will but the will of him that sent him We must labour after Regeneration not as the act of our owne will but of Gods For we are borne againe not of blood nor of the will of the flesh nor Ioh. 1. 13. of the will of man but of God We must labour to be sanctified because this is the will of God euen our sanctification that we may liue no longer the rest of 1. Thes 4. 3. 1. Pet. 4. 2. our time in the flesh to the lusts of men but to the will of God Wee must pray and in all things giue thanks because this is the will of God in Iesus Christ Yea 1. Thes 5. 18. whatsoeuer we doe we must doe it not as our owne will but as the will of God The which is not onely to be obserued in the high and excellent duties of Gods immediate seruice but euen in the basest and most seruile actions euen in the duties of the poorest and meanest seruants who must in performing seruice to their Masters propound vnto themselues as their mayne scope not their owne profit nor the doing of their owne or their Masters will but the will of God which requireth it at their hands For so the Apostle exhorteth seruants to be obedient vnto their Masters and to Eph. 6. 6. serue them with feare and singlenesse of heart as vnto Christ not with eye-seruice as men-pleasers but as the seruants of Christ doing the will of God from the heart And as in our doings so likewise in our sufferings we must with the Apostle and our Sauiour Christ himselfe chiefly aime at this that the Act. 21. 14. Mat. 26. 39 42. will of the Lord may be done in them For those only that suffer according to Gods will receiue the promise and such alone can with confidence commit Heb. 10. 36. the keeping of their soules to him in well-doing as vnto a faithfull Creatour 1. Pet. 4. 19. as the Apostle Peter speaketh Now that we may be mooued thus to seeke that Gods will may be done in all our actions let vs consider that there is no true obedience which hath not this as the maine scope of it that if we thus doe we shall be accepted of God and with Dauid bee approoued as men according to Gods owne heart That we shall heereby be aduanced to Act. 13. 22. Ioh. 7. 17.
and infect the soule And no more possible is it to walke daily among snares and not be caught or to liue amongst the eues and not be robbed then to preserue our selues from being intangled in the nets and grinnes of the wicked and to bee spoiled of all Gods graces if wee take delight to consort our selues with such as are gracelesse and vngodly So Salomon telleth vs that in the transgression of an euill man there is a snare whereby he doth not onely more and more intangle himselfe but also all others that beare him company For society and familiarity ariseth out of likenesse of mindes and manners and cannot long continue if it doe not either finde or at least make this similitude and correspondence according to that of the Prophet Can two Amos 3. 3. walke together and not be agreed And as possible it is to reconcile light and darkenesse truth and falshood good and euill as the faithfull and infidels godly Christians and prophane worldlings both retaining their owne properties and dispositions For an vniust man is an abomination to the Pro. 29. 27. iust and he that is vpright in his way is an abomination to the wicked Neither let any so much presume vpon their owne strength as to imagine that they can retaine their sincerity though they keepe wicked company and rather conuert them to good then be peruerted by them vnto euill seeing this is a matter of great difficulty To bee good saith one among the Inter bonos bonum esse salutem habet inter malos vero etiam laudem c. Bern. in Epist good hath in it health and safety among the wicked to be so is also commendable and praise-worthy in that happinesse is ioyned with much security in this much vertue with difficulty For as hee who is running downe the hill can sooner pull with him one that is ascending then hee who is going vp can cause him to ascend that is running down so he who holdeth an headlong course in wickednes can more easily carry with him one that is ascending the hill of vertue being a motion cōtrary to naturall disposition then he can cause him to ascend with him For in common experience we see that the worser state preuaileth more in altring the better to its condition then the better to make the worse like it selfe The infected are not so soone cured by the sound as they tainted with their contagion Rotten Apples lying with the sound are not restored to soundnesse but the sound are corrupted with their rottennesse Dead carkases vnited to liuing bodies are not thereby reuiued vnlesse it be by miracle as we see in Elizeus and Paul but the liuing if they continue any time vnited to the 1. King 4. 34. Act. 20. 10. dead partake with them in their mortality and corruption And thus it is also in our spirituall state wherein the worser more preuaileth to corrupt the better then the better to reforme the worse For they being wholly flesh are more earnest and diligent in the deuils seruice to draw others vnto his Kingdome then true Christians can be in the cause of God seeing they are but in part regenerate and the flesh opposeth the Spirit in all good actions which either respect themselues or their neighbours And therefore wicked men will leaue no meanes vnassayed but will imploy their whole strength and indeuour to draw others with them into the same excesse of worldlinesse and wickednesse For first they will infect them by their vnsauoury speeches and filthy communication which is a powerfull meanes to taint those that beare them company with their wickednesse according to that of the Apostle Euill words corrupt good manners Secondly 1. Cor. 15. 31. by their exhortations and perswasions as the Wiseman excellently Pro. 1. 10 11 12. 5. 3. 7. 13 14 21. sheweth in diuers places vnto which Syrens songs wee are apt to giue heed vnlesse wee submit our selues to be guided and directed with the voyce of Wisedome and be powerfully restrained with the contrary motions of Gods Spirit Thirdly wicked men doe much hinder them who keepe them company in the wayes of godlinesse and prouoke them to accompany them in their sinnes by their euill examples especially when they see them thriue and prosper in their wickednesse as we see in Dauid who though hee were a man according to Gods owne heart yet his foot had almost slipt when he saw the great prosperity of the vngodly being ready to conclude that he had clensed his heart in vaine and washed his hands in innocencie The which tentation is of greater force when wee haue the Psal 73. 2 13. euill example not of some few but of the multitude or of some great and eminent persons whose actions aboue others are most exemplary Finally wicked men draw on those who keepe them company to haue fellowship with them in their wickednesse by their faire promises alluring baites and liberall offers of rewards And thus those sinfull wretches of whom Salomon speaketh draw on their companions to ioyne with them in violence and oppression by offering vnto them part of the spoile and large rewards to incourage them in their wickednesse Wee shall finde Pro. 1. 11 13 14. say they all precious substance we shall fill our houses with spoile Cast in thy lot among vs let vs all haue one purse Which dangerous impediment if wee would auoyd let vs with all care and diligence make choyce of good company which will both by their words mutuall exhortations and good examples helpe vs forward and better our speed in the wayes of godlinesse like runners in a race who by striuing who shall out-runne one another doe all come to the goale in shorter time and with much more speed then if they should runne alone and haue no other to contend with them And contrariwise let vs with like care shunne familiar society with wicked men though in worldly respects it is profitable vnto vs assuring our selues that though for the present wee finde some benefit by such society yet in the end our spirituall losse will farre exceed our worldly gaine Or if wee bee so settered and hampered with such neere bonds of consanguinity alliance necessary intercourse of dealing or neere neighbourhood that wee cannot goe farre from them yet at least let it bee our griefe that wee are constrained to liue with them and come into their company more often then wee would according to the example of holy Dauid who cryed out in this case Woe is mee that I soiourne in Mesech that I dwell Psal 20. 6. in the tents of Kedar and of Lot whose righteous soule was much grieued 2. Pet. 2. 7. when liuing among the Sodomites hee was forced to see their filthy conuersation And to this end let vs remember first the many exhortations vsed in the Scriptures inciting vs with all care and circumspection to shunne and auoyd the society of the wicked Bee
him to keepe him in all his wayes c. If with Dauid we put our trust in the Lord wee shall not need to feare what Psal 56. 4. flesh can doe vnto vs. If wee trust in the Lord wee shall bee blessed and Ier. 17. 7 8. like a Tree planted by the Waters that spreadeth out her Rootes by the Riuer which shall not see when heate commeth but her leafe shall bee greene and shall not bee carefull in the yeere of drought neither shall cease from yeelding fruit §. 5 The third cause Charitie The third cause of spirituall securitie is Charitie for as the Apostle telleth vs there is no feare in loue but perfect loue casteth out feare 1. Ioh. 4. 18. Col. 3. 14 15. and if wee doe aboue all things put on charitie which is the bond of perfectnesse then also will the peace of God rule in our hearts and worke in them this Christian securitie For if wee truely loue God it is an euident signe vnto vs that he loueth vs for as the Apostle sayth Wee loue him because he loued vs first and being assured of Gods loue wee 1. Ioh. 4. 19. need not to doubt of his protection whereby hee will keepe vs from all euill and of his prouidence watching ouer vs which will prouide for vs all things necessarie And finally if wee vnfainedly loue the Lord then may we be secure in all dangers and in the middest of all troubles and crosses because the Lord through his infinite wisedome and power will cause all things euen afflictions themselues to worke together for good to them that loue him and will so weaken the Rom. 8. 28 35. strength of them that they shall neuer be able to separate vs from the loue of Christ §. 6 The fourth cause the true feare of God The fourth cause is the true feare of God for this feare remooueth all other feares whatsoeuer and if with filiall affection wee feare God Psal 34. 9. as Sonnes we may thereby be freed from the seruile feare of Slaues So also this feare of God will free vs from feare of Men and the feare of our Creator will quite expell the feare of the Creature It will free vs from feare of all danger of euill seeing nothing shall be able to hinder our happinesse For Blessed is the man that feareth the Lord hee shall not be mooued for euer but shall be had in euerlasting remembrance Psal 112. 1 6 7. He shall not be afraid of any euill tidings his heart is fixed trusting in the Lord. His heart is established he shall not be afraid vntill he see his desire vpon his enemies The fift cause is Iustice and righteousnesse both in our hearts words and actions because as the Wise-man sayth He that walketh vprightly walketh surely for the righteous shall neuer be remooued and there Pro. 10 9 10. 12. 21. shall no euill happen vnto the iust And that because the Lord watcheth ouer them to deliuer them in the time of danger and prouide for them in the time of want For as the Psalmist saith The eyes of the Psal 34. 15. 1. Pet. 3. 12. Lord are vpon the Righteous and his eares are open to heare their crie so that none shall bee able to harme vs if we follow that which is good And vnto them hee hath made his promises of peace and protection The worke of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for euer and my people shall dwell in a peaceable Esa 32. 17. habitation and in sure dwellings and in quiet resting places And againe In righteousnesse thou shalt be established thou shalt be farre from oppression for thou shalt not feare and from terrour for it shall not come neere Esa 54. 14. thee In assurance of which promises the righteous is bold as a Lion Pro. 28. 1. and disdaineth to goe out of his way of iustice and godlinesse though he be affronted with many dangers because being armed with this brest-plate of righteousnesse he is assured they cannot hurt him Eph. 6. 14. §. 7 The last cause is new obedience The last cause of this spirituall securitie is new obedience For when like dutifull and louing children we doe desire and endeauour to doe the will of our heauenly Father at all times and in all things and perform as much as we are able that obedience which his law requireth not onely in our outward actions but also in our hearts and inward affections and bewaile our wants and imperfections when we come short of that measure and degree which wee desire to attaine vnto it will worke in our hearts a child-like confidence in the loue of our God and make vs securely to repose and cast our selues in all estates and conditions vpon his gratious prouidence for the supplying of all our wants protection from all dangers and deliuerance out of all afflictions And so much the rather because wee are hereby strengthned in our Faith and enabled to applie vnto our selues all those sweet and comfortable promises which God hath made vnto those who bring foorth these fruits of new obedience especially those which concerne spirituall peace and tranquillitie of mind and this holy and Christian securitie So the Lord promiseth That if wee will keepe his Statutes and Iudgements wee shall dwell in the Land in Leuit. 25. 18 19. safety And in another place That if we keepe his Statutes and walke Chap. 26. 3 5 6. in his Commandements to doe them the Lord with all other temporall benefits promiseth peace and safetie and that wee shall lie downe and none shall make vs affraid And Zophar telleth vs that if wee prepare Iob 11. 13 15 19 our hearts to seeke God and stretch out our hands towards him that then we shall be steadfast and without feare lie downe securely and be freed from the feare of all things So Wisedome promiseth that who so hearken vnto her and obey her voice they shall dwell safely and shall Pro. 1. 33. be quiet from feare of euill Yea the Lord hath not onely said but sworne it that all his redeemed shall worship and serue him without feare Luk. 1. 74 75. in holinesse and righteousnesse before him all the dayes of their life §. 8 Of the effects of spirituall securitie And these are the causes of this spirituall securitie The effects of it are quite contrarie to those of carnall securitie for it doth not make vs more slothfull and sluggish in the seruice of God but more watchfull ouer all our wayes that wee may doe all things which are acceptable vnto God from whom wee enioy so great a blessing and not commit any thing against knowledge and conscience which may disturbe our sweet peace or depriue vs of the inward ioy of this spirituall securitie It doth not make vs more negligent and backward in holy duties but to performe them with all diligence and