end which is damnation ordaines to the meanes which is sinne but hee ordaines to the end Ergo. and so by this doctrine God shall bee made the author of sinne Answ The supreme end which God propoundeth vnto himselfe in this decree is not the destruction of man but the declaration of his iustice the appointed meanes to this end is not sinne on Gods part which is euill in it selfe but the iust and voluntarie permission of sinne which is good sinne therefore in it selfe is no effect of the decree of God but an Antecedent thereunto yea euen a procuring and meritorious cause of actuall reprobation that is damnation Lastly it is replied that if God vpon his wil hath decreed to condemne any he shall be contrarie to himselfe for in his word he hath reuealed that hee willeth not the death of a sinner Ezech. 33.11 but that all men should be saued c. 1. Tim. 2.4 Answ A sinner must be considered either as he is man or as he is a sinner as * Ad Simplic lib. 1. qu. 2. Augustine answereth God is not delighted with the death of a sinner as he is a man but as hee is a sinner neither that simply as it is the ruine and ouerthrow of the creature Aug. de Corrup grat cap. 14. or the putting of him foorth vnto punishment but as it is an illustration of the glorie of God and execution of his iustice Touching the latter place it maketh nothing for the purpose being rightly interpreted For where it is said God would haue all men saued the word * Particula omnis non semper collectiuè sed saepe distributiue vt hic sumitur Vid. Arist Polit. lib. 2. cap. 1. All must not bee taken vniuersally but indefinitly according to the ancient exposition of Augustine not all and euery one but of all some not singula generum but genera singâ—â—â—orum And this meaning agreeth very fitly vnto the text for the Apostle hauing in the first verse exhorted that prayers and supplications should be made for all men lest he should be mistaken as though his meaning were that all men euen reprobates detected and sinners against the holy Chost should be prayed for he expounds himselfe in the next verse for Kings and for all that are in authoritie that is for all states degrees callings and conditions of men Now in the fourth verse he vrgeth his exhortation by a reason wherein the vniuersall note must bee equally extended as before the reason standeth thus Those whom God would haue saued ought to be prayed for but of all sorts and conditions of men God would haue some to be saued Ergo. The proposition is concealed the assumption is laid downe in the fourth verse the conclusion is the exhortation in the first verse and that it cannot bee taken generally the context doth plainly declare in that all come not to the knowledge of the truth that is of the Gospell neither possibly can doe seeing to many it hath pleased God in all ages to denie all means of reuelation Againe all men that are saued God would haue them saued as if a man should speake of the gates of a citie all men enter in by these gates that is all that doe enter for it were absurd to say that all men liuing enter into that citie Epist 107. ad ritalem Ench. 103. cap. 8. de oredest sanct so Augustine also expoundeth Againe both the word of God and Augustine in his book * Lib. 15. cap. 1. de ciuit Dei distinguisheth mankinde into two companies or societies of both which vniuersall propositions are giuen out as for example of the elect that they shall be all taught of God of the reprobate that euery man seeketh his owne so it is said here God would haue all men to bee saued that is the elect for so the proposition is to bee restrained vnto the matter subiect there being also an vniuersalitie of the elect Lastly the place may bee vnderstood fitly not of all men descending from Adam but of al men in the last age of the world that is of Iewes and Gentiles for in the three formes ages there was alwaies a difference betweene man and man people and people in the first age some were the sonnes of God some the sonnes of men in the second age some the children of the promise some of the flesh in the third age some were Iewes some Gentiles but in the fourth age at the ascension of Christ this difference hath been taken away and the promise of grace and mercie at least in regard of the propounding of it made common to all people And that this is the meaning of the place Paul who is the best interpreter of himselfe plainly sheweth Act. 17.30 the times of ignorance c. but now he admonisheth all men euery where to repent Rom. 16.25.26 The mysterie was kept hid from the beginning of the world but now is opened and published among all nations So Coloss 1.26.27 Secondly the will of God in scriptures is vsed two waies first it signifieth the decree and is called by Schoolemen voluntas beneplaciti Secondly the reuealed wil and so is called voluntas signi by the latter hee willeth that all men should be saued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the offereth grace the means of saluation to all not by the former according to the distinction vsed by some Diuines he willeth the saluation of all quoad preceptionem approbationem sed non quoad gratiam efficaciam But here it will be replied that then there shall be two willes in God one contrarie to another Answ To will and to nill the same thing doth not bring in a contrarietie vnlesse one and the same respect be obserued in both Now God in some respects willeth the saluation of men that is offereth the meanes principally that they might bee the more inexcusable and in other respects and for other iust necessary causes knowne to himself nilleth their saluation that is willeth not to make the meanes effectuall vnto them What is more vsuall with men then to will and nill the same thing but yet without contrarietie For example A man willeth the death of his father so farre foorth as it may put an end to his miserie and be a meanes to bring him to rest and happinesse and hee nilleth it in another respect so farre foorth as he is thereby depriued of necessarie help and comfort The vse of this doctrine followeth Vse First it serueth to ouerthrow the opinion of those men that ascribe the cause of reprobation vnto the foreseene infidelitie of men and contempt of grace for hereof it should follow that not the will of God as we haue sufficiently proued before but foreseene infidelitie shall bee the impulsiue cause of reprobation which is a manifest vntruth For how many reprobate infants die in the Church and how many are borne deaffe which neuer heard the sound of the Gospell much lesse vnderstood
it how much lesse contemned it many also liuing out of the bosome of the Church haue not so much as heard of the Gospell Besides Paul Gal. 5.20 numbreth vp many other causes of damnation besides infidelitie viz. all the workes of the flesh which make men as subiect to the wrath of God and euerlasting condemnation as the other and in the Lords prayer wee are taught to aske not the pardon of one sinne onely as of infidelitie but plurallie of many trespasses Yea though there were no contempt of the Gospell nor any positiue infidelitie the originall corruption of mans nature were sufficient to condemne all men Lastly the admitation wherinto Paul breaketh Rom. 9.20 O man what art thou that takest part to dispute against God! doth plainlie shew that the decree of God in reiecting some men hath an vnsearchable cause and doth not depend of any foreseene contempt of grace for so there might easily be rendred a reason of the decree of God Secondly if God hath appointed to reiect and passe ouer some men it is the dutie of euery one to labour to be assured that he is exempted out of the number of that companie 2. Tim. 2.21 Whosoeuer purgeth himselfe from these that is errors in iudgement and vncleannes in life may assure himselfe that he is a vessel of honour sanctified vnto the Lord and prepared to euery good worke And contrariwise to bee in the number of the elect obeying the counsell of Peter 2. Ephes chap. 1. vers 10. in vsing al diligence to make sure his election by the practise of a holie life The Disciples of our Sauiour Christ so soone as they heard this voyce vttered Matth. 26. One of you shall betray me presently began to equire among thēselues and to demaund of Christ whether it it were they or no carrying a holie suspition of their traiterous hearts so likewise hearing this voyce dailie sounding in the Church that there is a number of men in the counsell of God reiected which shal perish euerlastingly wee are to examine our estates and to make question whether it be we or not rather then curiously to search the reason of that which we cannot conceiue And if we shal finde his mercie to bee extended toward vs in preparing vs vnto glorie let vs acknowledge it with thankfull hearts make speciall account of it and magnifie the riches of his grace vnto vs. The last point followeth that is the end of this decree which is the manifestation of the glorie of his power and iustice Rom. 9.22 This also confuteth another error of the Lutherans that imagining God made all of mercie hold and teach that the end of all his counsels and decrees is to communicate his goodnesse and mercie in eternall happinesse to all his creatures But they are greatly deceiued for the nature of God is to be as iust as mercifull and therefore his decree must be answerable for it may not in any wise contrarie his nature Againe God is as good in his iustice the execution thereof as in his mercie Though therefore the Lord being goodnesse it selfe intend the communication of it vnto all his creatures yet not in like sort but after a diuers manner vnto some in mercy vnto others in iustice FINIS A SERMON WHICH SHEWETH HOW THE CHILDE OF God is neither subiect to the dominion of sinne nor total defection from grace 1. IOHN 3.9 Whosoeuer is borne of God sinneth not for his seede rentaineth in him neither can he sinne because he is borne of God IT is the purpose and intent of the Apostle in this whole Epistle to confirme the faithful to whō he writ in the doctrine of the Gospell and the practise thereof specially in the maine and principall point of Christian and brotherly loue to the end they might bee well furnished with spiritual ioy and assured of their fellowship communion with God whereupon hee propoundeth vnto them these two points of faith and loue handling thē confusedly and by course passing from the one to the other Further he amplifieth both these by their contraries disswading them both from seducers and Idols and also from the loue of the world the hatred of their brethren hauing therefore made entrance in the two former chapters into this doctrine now hee proceedes in the same argument exhorting the faithfull in this third chapter to the studie of holines in generall and more specially to the loue of their brethren And in the first verse hee setteth downe the dignitie and excellencie of the children of God noting it to be a matter of singular preferment preeminence for a man to be called the sonne of God which sentence he further amplifieth by a Prolepsis wherein hee meeteth with the peruerse iudgement both of the world and also of the faithful seruants and children of God As for the iudgement of the world he insinuateth that it is to bee contemned because it ariseth of the ignorance of God in the end of the first verse As for the faithfull lest they should bee too much daunted and discouraged through the manifold afflictions and crosses whereunto they are subiect in this life he opposeth vnto their present miserable estate the future glorie and felicitie which certainly abideth them after this life which felicitie he defineth to cōsist in a similitude with God and in a perfect seeing of him face to face that is in immediate fellowship and coniunction with God verse 2. Now from the hope of this glorie and happinesse hee exhorteth vnto the studie of holinesse vrging the same by the example of God himselfe vers 3. which exhortation he illustrateth by the contrarie dehorting from sinne which is flat opposite vnto holinesse and that by diuers arguments First from the nature of it which is an anomie or transgression of the law vers 4. Secondly from the end of Christ his first comming into the world which was to take away sinne and to dissolue the workes of the diuell vers 5. and the latter end of the 8. Thirdly from their communion and fellowship with Christ in whom there was no sinne vers 6. Fourthly from the author of sinne who is the diuell whose societie is by all meanes to bee auoided vers 8. Fifthly from the efficient cause of holinesse that is regeneration vers 9. wherein are laid downe these two points First the description of the state and condition of a man regenerate by two arguments the first whereof is taken from his nature which is to be borne of God which is as naturall vnto him as it is naturall vnto a man to bee borne of his naturall parents the second is taken from the denied effect he sinneth not Secondly a reason for his seed c. In the latter end of the verse there is an inuerse repetition of the former branch with an amplification from the cause And this is the coherence and disposition of these words now let vs come to a more particular examination of them
receiue them as pledges of loue both his and mine Indeede I acknowledge the particular respects whereby it hath pleased your Worships to ingage me vnto you doe farre exceed all that poore recompence which the slender dedication of these few sheetes of paper can possiblie make neither would I that the same should bee taken as any way equalizing your desert but onely I desire herein to giue you partly a signe of my dutifull and most vnfained affection towards you and partly also a memoriall of the Author your departed friend who is now in blesse not doubting but that your Worships will please to giue a kinde acceptance to this my poore offer not weighing the worth of the thing it selfe but rather as you are wont the minde and good will of him that giueth Now for these two Sermons in them the Author doth chiefly treate of these two things Baptisme and the feare of God the first a signe of our insition into Christ and a blessed seale of the couenant of grace The second is called in Scripture the Reuerence of Iehouah the fountaine or wel-spring of true and heauenlie wisedome As touching Baptisme me thinkes when wee seriously consider with our selues what weighty things were done therein and mutually past twixt God and vs we cannot but see it to be vtterly a fault so easily to cast aside all thoughts about it and to make it such a stranger to our meditations as vsually wee doe For mine owne part I know not whether any one thing be more worthie of a Christians consideration then is his baptisme for by it as by a conduit it pleased God to conuay vnto vs the best of his fauors For example whereas by nature as scripture speakes we were aliants frō God and sonnes of wrath Ephes 2.3.12 when wee were baptized in the name of the Father Sonne and holy Ghost wee were brought into an holy fellowship with the blessed Trinitie and were admitted into the familie of Christ euer after to remaine as adopted sonnes in the house of the most high God A most blessed condition Againe Ephes 2.1 whereas by nature wee were all dead and rotten in sinne and altogether deuoid of the life of grace in baptisme wee receiued quicknance from the spirit of life the holie Ghost And whereas our poore soules were beggerlie clad with natures cloath which is God wot nought else but a torne and rotten ragge of old Adam in baptisme we laid aside that old and put on a new and most costly coate euen the rich robe of Christ his righteousnes whereby the whole Church the spouse of Christ doth stand as a glorious obiect in the sight of God for euermore Lastly whereas by nature we were most filthie and loathsome in Gods eye no leper or lazer so lothsome to vs as wee to God for as the childe new borne lieth tumbling in blood so we in sin in baptisme we were washed by the cleane water of the spirit of God and thereby freed from the spots and guilt of sinne 2. King 5. as Naaman was from his leprosie in the riuer Iordan Thus by our baptisme of strangers to God we became euen Gods associats of limbes of the diuell members of Christ of beggers brats poorely clad Kings sonnes richly attired in the righteousnes of God of polluted and vncleane pure and amiable 〈◊〉 thus were we blessed when wee were baptized with water and with the holie Ghost Now further see wee what great things did passe from vs to God in our baptisme surely as God therein became a God vnto vs so wee became a people to him wee renounced the world and proclaimed a defiance to sinne and Satan wee dedicated our selues soules and bodies to the seruice and worship of the most high and as Dauid vowed to keepe Gods commandements so did wee by a solemne vow in the sight of men and Angels binde our selues to beleeue in God and to become as it were Gods apprentises or rather the loyal subiects and faithfull souldiers of our Lord Iesus to fight vnder his colours and maintaine his quarrell against all aduersarie power of our saluation and his glorie And thus wee see that in our baptisme the Lord did great things for vs and we promised great things to God againe how requisite a thing is it therefore nay how necessary that we should now and then admit of thoughts about our baptisme that so wee might haue a sense and feeling of the comfort of those blessings of God which there we receiued and also be quickned vp to the carefull performance of what wee haue so solemnely promised For this very cause I wish that this little treatise concerning this argument might be as a Remembrancer to put vs in minde of these things which are of such weight and so neerely doe concerne vs. As touching that other Sermon in it wee may see very exactly and iudiciously handled that rare and singular vertue so oft spokē of in the Scriptures and called by this name The feare of God a most excellent gift of the spirit as vsefull almost as any other to help forward a Christian life and no lesse gainfull in bringing in Gods blessings As for a Christian life as we know it is chiefly spent in two things that is abstaining from euill and endeuouring that which is good or as Isaiah speakes in ceasing to doe euill Isaiah 1.16.17 and learning to doe well Now both these bee streames flowing from one and the same sountaine viz. Prou. 3.7 the feare of Iehouah Salomon saith The feare of the Lord is to hate euill Prou. 8.13 there is Gods feare the cause of surceasing from euill He further saith Pron 14.2 He that walketh in righteousnesse feareth the Lord where the wise man reasoneth from the effect to the cause shewes that Gods feare is it that causeth a man to walke righteously that is to doe well and indeed there was neuer any man that feared God but endeuoured in the course of his life to please God in well-doing So then as we see man that rides in ordering his horse doth vse a bridle a spurre a bridle to restraine him if hee bee too free a spurre to pricke him on forward if he be dull so in ordering our liues the feare of God is as a bridle to curbe vs from rushing into sin and as a spurre to pricke vs on forward and quicken our slow and lazie natures to that which is good and pleasing to God Yet moreouer as this is a vertue of great vse in directing vs to heauen so I may truly call it as the Apostle doth call godlinesse great gaine for it brings in with it the abundance of Gods blessings in so much as whosoeuer will attempt to trade therewith shall finde her reuenewes to bee very great and that which Salomon saith of Wisedome Prou. 3.14 will be verified of her viz. that her merchādise is better then the merchandise of siluer and the gaine thereof is better then
regenerate whereby a man being resolued particularly and effectually of Gods presence standeth in awe to displease him and endeuoureth to please him in all things First it is a gift Esay 11.2 Secondly it is a peculiar gift to distinguish it from the common gifts of the Spirit as Prophecie which is a gift to interprete and expound Scripture illumination a gift to practise a particular calling a gift to bridle and moderate the affections and temporarie faith all which with many others bee in reprobates and such as are destitute of the feare of God Thirdly in the regenerate and that is added for two causes first because vnregenerate and wicked men that liue in their sinnes doe want this holy feare Rom. 3.18 Psalm 36.1 Secondly to distinguish it from that feare which is in them Now the difference consisteth in these 3. things First the feare of the godly proceedeth from faith and loue of God for he beleeueth euery word of God The commanding word and therfore feareth to transgresse euen because of the authoritie of the commandemēt The promising word and therefore feareth lest through vnthankfulnesse and disobedience hee should depriue himselfe of the vse and fruite of the promise and the threatning word and therefore feareth lest hee should incurre the danger of Gods wrath curse denounced against the breakers of his law Againe because hee loueth God therefore hee feareth to offend him and by sinne to diuide and separate himselfe from him Contrariwise the feare of the wicked proceedeth from distrust for he only setting before him the consideration of the curse the iudgements of God due vnto him hell death and damnation vtterly despaireth of mercie and his conscience by the assistance of the holy Ghost applying the curse is ouerwhelmed with excessiue feare and plunged into the gulfe of desperation and destruction Againe it proceedeth of corrupt selfeloue whereby he loueth his owne welfare his present and future good estate his own pleasures and lusts and abhorreth euery thing that may crosse him in them Lastly of the hatred of God for this is his damnable disposition that hee wisheth there were no God the law were no law sinne were not sinne that he might still liue in the practise of his lusts without checke or controlement They differe in the obiect The feare of the godly is conuersant about malum culpae and the offence of Gods Maiestie principally holding that to be the greatest euill and lesse principally and in the second place about the malum paena and Gods wrath for this is the ingenuus disposition of the childe of God that though there were no hell or punishment for euill doers yet would he shun and auoide sinne for it selfe because God abhorreth it The feare of the wicked is occupied about malū paenae alone therefore it is indeede a seruile and slauish feare and if there were no punishment for sinne he would neuer feare and the more he is punished the more he rebelleth In the effect the former causeth a man to goe vnto God and to secke comfort from him alone yea though he shew himselfe an enemie and as it were a persecutor in all reason as to Iob the latter causeth a man to flie from God and to runne away from him and to fret and fume against him and in one word the one hath hope of comfort with it the other hath none The difference further may bee illustrated by this comparison The feare of the godly is like the feare of the chast Matrone who feareth her husband being present lest hee should depart from her lest hee should diminish his affectionate loue toward her and by any offence on her part haue his minde alienated from her Contrariwise the feare of the wicked is like to that of the strūpet and adulterous wife who feareth her husband absent lest he should returne and present lest hee should know and be made priuie to her wicked and vnchast practises Whereby a man being resolued particularly c. This resolution is the ground of the feare of God now it necessarily presupposeth an apprehension or conceiuing of God in the minde which how it may be seeing God is infinit and incomprehensible and therefore cannot bee compassed within the narrow staight bounds of humane reason and capacitie it may be demanded Answ God is not conceiued of vs as he is in his owne nature neither yet by negation or analogie but as be hath reuealed himselfe in his word and creatures God hath reuealed himselfe in his word to be holy wise good iust mercifull infinite omnipotent therfore the minde of man conceiueth him to be holy c. God hath reuealed himselfe in his creatures to be great mightie terrible a God full of power glorie and Maiestie therefore the minde of man conceiueth him to be so This apprehension breedeth a resolution of Gods presence in the minde but vnlesse it be further setled in the heart and conscience it is vnprofitable and therefore I adde it must bee particular not onely that whereby a man is perswaded generally that God seeth and knoweth all things and is present at all mens actions but also effectually such as striketh the heart with an holy reuerence in regard of Gods Maiestie Whereof there be two effects first an awe which is two-fold First in respect of sinne whereunto Dauid exhorteth Sauls Courtiers Psal 4.4 An example whereof wee haue in Ioseph who being sollicited vnto folly by Potiphars wife was hereby restrained Genes 19.9 Secondly in regard of punishment or chastisement either present whereunto Peter exhorteth 1. Pet. 5.6 Examples whereof wee haue in Ely 1. Sam. 3.18 and in Dauid 2. Sam. 16.10 Psal 39.9 and in Iob Iob 1.21 Or future when a man feareth to sin because of Gods threatnings which euen the childe of God ought to dread for the naturall child feareth not only the offence of the father but euen the rod also and whip But is not this a seruile feare Nothing lesse this feare is good and a part of that filiall feare whereby wee worship God in this life as appeareth by these reasons First it is the gift of God Esay 11.2 Ierem. 32.40 Secondly it is commended vnto vs in Scripture both by precept Leuit. 19.14 which is a morall precept and Matth. 10.28 and by practise in the example of Iehoshaphat 2. Chron. 20.3 of Iosias 2. King 21.13 in the Prophet Habakkuk Hab. 3.16 in Dauid Psal 119.120 in Iob Iob. 31.23 and in Christ who though hee naturally feared death yet had a further feare by reason of the horrible wrath of God to bee sustained for the sinne of man and therefore the Apostle saith Hebr. 5.7 that hee was heard in that which hee feared Thirdly it is a meanes to escape the wrath of God as ye may see Hab. 3.16 Fourthly it becommeth not vs to be secure when God shewes himselfe to bee terrible and fearefull in his workes or iudgements And if God be to be feared why not his wrath and if hee would
haue vs to feare the sword of the Magistrate why not his owne considering that the sword of the Magistrate is his owne sword And why doth God threaten so many plagues euen to his children but to this end that they might feare them And if it displease God that we are senselesse and not grieued and moued when hee doth afflict vs Ierem. 5.3 doth it not also displease him that wee doe not feare when he threatneth Yea what father or person in authoritie aboue other is there among men that doth not loue to haue his threats feared of his children and inferiours Fifthly this feare is very many waies profitable and necessarie for first it expelleth the contempt of God and the securitie of the flesh euen in the regenerate and makes them tractable and pliable and prompt to doe the will of God and hence it is that the Lord doth often exercise his children with legall terrors and feares that they might bee the more humbled and so made the more willing to obey An example of this we haue in Paul who by reason of those feares in his first conuersioÌ„ wherwith he was strangely smitten and astonied was greatly cast downe and became farre more prompt to obey God And this is confirmed by the contrarie for what is the cause why Atheists Epicures and prophane wretches doe sinne without all shame and regard of common honestie but that they haue cast out of their hearts all feare of God and al consideration of his iudgements that they might more freely without all checke wallow in the mire of their carnall pleasures and bathe and refresh themselues in their vile and beastly sinnes The second effect is an endeucur to please him To this the Lord exhorteth Abraham Genes 17.1 and examples hereof we haue in Enoch Genes 3. and Noah Genes 6. who both of them receiued this testimonie that they walked with God that is as in his presence For when a man considereth that God seeth his heart and knoweth all his thoughts then hee laboureth to auoide dissembling and to be vpright The vse of this serueth to condemne the practise of most men for who almost is perswaded of Gods presence God seeth vs but we doe not espie him who standeth in awe of him but vpon euery occasion yeeldeth vnto sinne who is patient who studieth to please glorifie God howsoeuer many professe the same outwardly Now that we may not deceiue our selues in this matter there be certaine markes whereby this true feare of God may bee discerned which bee these First when a man setteth himselfe in Gods presence wheresoeuer hee become or whatsoeuer hee is about after the example of Danid Psal 16.8 whereof follow many notable effects First if a man bee in companie hee will obserue and vse the opportunities of doing and receiuing good if he speake he will speake wisely and guide his words with discretion or else be silent yea he will obserue the occasions and seasons of speaking and keeping silence and his outward carriage will be graue moderate decent sober not only inoffensiue but profitable to edification If hee be to doe any part of Gods worship either priuate or publike hee will doe it with reuerence with care to glorifie God to profit others and himselfe if he be about any worke of his calling hee wil doe it faithfully sincerely and diligently if about any morall duty of loue vnto men hee will performe it willingly and cheerefully and in an holy manner To make conscience of all sinne Prou. 14.16 and of moral obedience Now to make conscience of sinne is when a man in consideration of Gods presence and commandement abstaineth from sinne euen then when he is strongly tempted thereunto as Ioseph did for otherwise not euery abstaining from sin is by and by a signe of the true feare of God But to this three things be required first a godly iealousie and suspition ouer a mans selfe lest by sinne he should fall from God and good reason because of that domesticall and inbred enemie of deceit which is deepely fixed in euery mans heart by nature Iere. 17.9 Secondly a continuall care and watchfulnes ouer the heart and life and ouer all the members of the bodie and the senses that they be no instruments either to occasion or begin or to execute sinne commended vnto vs Prou. 4.23 Thirdly a 〈…〉 only to foresee the occasions 〈◊〉 and deceits of the spiâ—â—â—â—all enemie and carefully to preuent them but to furnish a man with spirituall armour out of the word of God against all assayes Againe a man must make conscience not onely of outward publick sinnes whereof the world crieth shame but of secret sins which he might commit without the knowledge of any yea of the inward and secret conceits of the heart as Ioseph who might haue done the euill to which he was sollicited secretly so that no man should haue knowne it but euen then the feare of God withheld him So also Prou. 8.13 Iob 31.23 Againe there is this conscience of morall obedience for these two be alwaies coupled together Eccles 12.13 Pro. 14.2 Psal 112.1 Acts 10.35 To feare at the hearing of Gods iudgements threatned in his word or executed in the world Esay 66.5 Heare the word of God yee that tremble at his word And the Prophet Habakkuk 3.16 said that when he heard Gods threatnings hee feared and his belly trembled and rottennesse entered into his bones and hee was wonderfully dismaied and terrified And to bee silent and wonder at the remembrance of the iudgements of God as did Aaron who held his peace when his two sons were destroyed by fire from the Lord Leu. 10.3 and to be prouoked by them to repentance which is the right vse of al his iudgments they being reall sermons which vse our Sauiour teacheth vs Luk. 13.3 To feare God more then men that is to be more afraid of the displeasure of God then of men and therefore to preferre obedieÌ„ce vnto his commandements before mans as did the Ebrew Midwiues Exod. 1.17 and the Apostles Acts 5.29 and to dread more the shame which God caÌ„ bring vpon vs then the shame of men for the shame of men is but losse of credit and good name whereas the other is euerlasting confusion Let no man therfore be afraid in the cause of God and of religion to vndergoe ignominie for such a one the Lord honoureth Contrariwise if he be ashamed to professe Christ heere then let him know hee is destitute of the feare of God and Christ will bee ashamed of him Humilitie for these two are ioyned together and haue one reward assigned vnto them Prou. 22.4 the reward of humilitie and of the feare of God is riches glory and life Desire of knowledge these two 6. are also combined Esay 11.2 and euen as the naturall child is desirous to know his fathers will that he migh obey it and please him lest happily hee might through ignoraÌ„ce transgresse euen so the true feare of God