wealthy remember the rich foole Luk. 12. Will you needs liue in pleasure on earth with contempt of all that feare God remember the Sodomites Will you be glorious and pompous spectacles remember Diues Do you approue of any thing except Religion and the feare of God Heare what your brethren and companions say that are gone to yours and their home before you heare what they said when they were aliue as you are now Wild. 2. throughout And againe heare what they say now being dead as you shall be Chap. 5. 4. 5. 6. c. And you proud oppressing pompous mockers what aduantage is your wit your wealth your pride and pompe to you when your riches are vanished when your idols your bodies are rotten when your children are begging and come to fearfull ends and when your soules are in hell Remember this thou yong man to moderate thy fleshly ioy pleasures delights to pacifie thy wrath to mollifie thy rigor to teach thee wisedome and humilitie and aboue all things to seeke the kingdome of God Verse 10. Therefore remoue sorrow from thine heart and put away euill from thy flesh for childhood and youth are vanitie A Conclusion with an exhortation which is twofold The first is destructiue or negatiue teaching mortification in this verse The other is astructiue or affirmatiue teaching viuification Chap. 12. by which meanes the heauie iudgements of God are auoided and true happinesse is attained Therefore put sorrow from thy heart and put away euill from thy flesh to wit inordinate affections and lusts Put away moodinesse anger impatience carnall loue worldly zeale hatred enuie griefe sorrow c. And put away all inordinate and insatiable desires and lusting after worldly things riches honours pleasures vainglorie pompe gluttonie voluptuous liuing pride venerie epicurisme euen all disordered affections and lusts For childhood and youth are vanitie A reason to enforce the exhortation As childhood soone vanisheth away so doth youth or middle age as morning is soone spent so is the mid day and old age hasteneth as the Sunne to his going downe The pleasure of youth is vaine and momentanie it is like the fading flower in the Spring whose verdure and beautie soone vanisheth the blast of the East winde and the scorching beames of the Westerne Sunne cause it to wither in a moment As the time of youth is fleeting and transitorie so is the state thereof sinfull and dangerous Sinfull because the plasme or vessell of the soule is now strongest in her temptatious dangerous because the diuell and the world are now most busie to imprint folly in the hearr of the yong man He is now in winning or losing The way of a yong man is like a serpent vpon a stone a bird in the aire a ship on the sea which way these will turne no man certainly knoweth CHAPTER XII Verse 1. Remember now thy Creator in the dayes of thy youth while the euill dayes come not nor the yeares draw nigh when thou shalt say I haue no pleasure in them THis Chapter hath two parts an exhortation and a conclusion The exhortation is contained in the first seuen verses It is the astructiue or affirmatiue part of the conclusion Chap. 11. 10. exhorting to Christian or godly life specially duties of pietie consisting in faith and obedience as in the former Chapter he exhorted to duties of charitie Remember This word is opposed to forgetfulnesse the common corruption and vanitie of youth For youth being violently carried with headstrong passions and vnbridled lusts is most apt to forget God to despise instruction and hate correction Remembrance is historicall or practicke and effectuall The former is the bare vnderstanding and bearing in mind of a thing past as not pertaining to vs but the wise man maketh vse of euery thing The latter is the vnderstanding remembrance of that which pertaineth to vs to do or a dutie to be performed It is particular or generall Particular is of euery mans dutie in that calling wherein God hath placed him Generall is of Christian duties to be performed of all Particular callings and duties are sanctified by the generall and comprehended vnder it Therefore this remembrance is holy and generall holy because it is a remembrance of God and his glorie generall because it extendeth to the whole man inward and outward Therefore he saith Remember thy Creator that made thee in his image and all things for thee Remembrance therefore is to direct all faith hope loue feare obedience euery action of life and cogitation of the mind to God onely euen to his praise and glorie Contrarily to forget is to be vnthankefull and disobedient Deuteron 8. 11. Beware that thou forget not the Lord thy God not keeping his commandements and his lawes and his ordinances c. 14. Then thine heart be lifted vp and thou forget the Lord thy God c Therefore this word Remember implieth continuall obedience in euery thing or perpetuall thankefulnesse Thy Creatour This is not an ampl fication but an argument of confirmation Remember God fâ—r hee hath made thee anâ— that in his owne image therefore art thou bound to him in pe petuall duety and seruice Now. Hee speak in of the time present as the Apostle doth Hebr. 3. 13. Exhort one another daily while it is called to day A d what is this but to remember God while we haue our being as Dauid sayth Let euery thing that hath breath praise the Lord euen whiles it hath breath Then must we needs remember him from the comming in tiâ—l the going forth of the breath And so often as we drawe our breath lâ—t vs remember that wee drawe life and all things for life from him And as we send forth our breath so must we returne all in thankefull obedience to him We draw the all-nourishing ayre into our bodies and send it out of our bodies euen so what we haue receiued from God let vs returne it againe to God with aduantage This is the practike or effectuall remembrance here spoken of In the dayes of thy youth Hee sayth not whiles thou arte young or in time of youth but maketh mention of dayes to intimate that euery particular day of this life is to bee consecrated to the Lord that is not the bare time as some giue the Sabaoth to God but all our thoughts words and workes in the day and not some but all For wee are not our owne but the Lords as Saint Paul sayth to Seruants Serue the Lord not men And to speake as the thing is the whole time of life is a Sabbath The Sabbath was ordained for the reliefe and helpe of our infirmitie and also to shew forth our consociation and fellowshippe with our fellow-members and fellow-seruants in the Church triumphant as farre foorth as the necessities of our bodies heere below will permit For eternall life is heere begunne Therefore wee owe nothing to the flesh not one minute of time nor one thought of the heart We are the
sinfull and the curse lyeth on them and the deuill is their Prince who is the Lord of the flesh but God hath gathered a Church to himselfe which is pestered with Hypocrites also and the children of God themselues partly by meanes of these corrupting hypocrites partly through the temptations of the reliques of lust within them are drawne aside out of the way oft times The iust God therefore punisheth the one and chasteneth the other His messengers or instruments are the Plague comprehending all infirmities diseases and maladies the Sword signifying all miseries and troubles that way and Famine Say not therefore Why were the old times in that respect also better then these A third answere is giuen by Solomon himselfe Chap. 1. 9. 10. The thing that hath beene is that which shall be and that which is done is that which shall be done and there is no new thing vnder the Sunne Is there any thing whereof it may be said see this is new The foole perceiueth nothing of all that is before him why Because he discerneth not the substance of things when they are cloathed with other circumstances Therefore what is new what old hee knoweth not neither can obserue how the variable imaginations of all generations all their deeds and manners are fixed in their centre to the nature whereof all things are conuerted A fourth answere therefore shall be this Leaue off murmuring complaining and disputing against God mortifie wrath reuenge and couetousnesse betake thy selfe to the word of God with a wise and vnderstanding heart in humility exerâ—ise thy faith in obedience thereto and then shall the world be well with thee the righteous shall resort to thy company they shall reioyce with thee and commiserate with thee and the peace of conscience shall ouercome all things If the world be an hell of euils yet shalt thou be in heauen contrarily if the world were a paradise of pleasures yet shouldest thou be in hell Some are full of feare and despaire and most greedy in time of plenty some are ioyfull hopefull and content in time of scarcity He that hath aboundance and no children is a care full drudge and hee that hath but little substance and many children liueth in comfort Therefore auoyde wrath let goe displeasure let the world runne his circuits heare thou for thy time what the Lord saith to thee and doe his will while thou liuest and then shall it be as good a world to thee as euer it was To conclude If all these old worldlings would mortifie those rebellious affections and lusts which reigne in them and heare what he saith who speaketh to all generations the world should be as good as they can imagine it euer yet was But when the Lord calleth to them then are they euer ready to call vp their fore-fathers to set them in opposition against the Lords as the Pharisees did Ioh. 9. 28. We are none of this mans disciples we are Moses disciples The truth is they were the deuils disciples and so are these Sauages If these answers satisfie not the rod of the Magistrate is for the fooles backe and the yoke for the beasts necke Verse 11. Wisedome is good with an inheritance and by it there is profit to them that see the Sunâ—e A Fourth rule or remedy whereby a man is armed against the miseries and vanities of this life whereof impatience discontent oppressions murmuring complaining reuenging c. are principall vanities is Wisedome Concerning wisedome two things are handled First the profitablenesse thereof to verse 23. Secondly the difficultie thereof from thence to the end The profit is first generally propounded verse 11. 12. The proposition is infolded in a comparison with that which is of greatest account yea commonly counted the chiefest good among men to wit an inheritance Wisedome is good with an inheritance or as an inheritance gnim nachalah and by it there is profit It is more excellent or better Veiother i. praestantius magis to them that see the Sunne The comparison is from the Lesse to the Greater figured by a Correction thus A faire inheritance is a thing desired of all men and a man of great possessions is commonly counted happier then other men Yet is not that the onely good nor the best good but there is another gift of God as good and as profitable for man as an inheritance without which his inheritance be it neuer so great shall be vnprofitable to him Nay if we must make comparison betweene wisedome and wealth wisedome is the more excellent in it selfe and better to man For a wise and a poore childe is better then an old King that wanteth wisedome Verse 12. For wisedome is a defence and money is a defence but the excellency of knowledge is that wisedome giueth life to them that haue it A Reason of Wisedomes excellencie aboue wealth because it is a defence to a man in euery state of life and in euery matter The Hebrew is betzel hachochâ—ah i. In the shadow of wisedome The fruit or profit of wisedome is illustrated by a comparison of an arbour or thicke leaued tree in the heat of Summer which is very great in those countries and therefore they vse to sit and eate meate vnder such trees yea and to sacrifice to their idols in such places As the thicke arbour by refraction of the Sunne-beames defendeth a man from the broiling heat of Summer and refresheth him with the coole ayre and also protecteth him from the violence of tempestuous blasts mitigating the extremity of the one and the rigâ—ur of the other reducing both to the temper of mans body so doth wisedome in prosperity and aduersity defend a man that neither the excesse of the one nor extremitie of the other shall ouerpower him but he so moderateth both as that he keepeth himselfe cleare and free in some good measure from the temptations and predominance of them both Sapiens dominabitur actus The wise man ouerpowreth the starres and is armed against the weather The heauiest things by engines may be remoued and done which otherwise to plaine strength are impossible and by deuice of instruments the strongest castles are battered downe and thickest wals pierced through so many things to common iudgement vnpossible are done and auoided by wisedome And monie is a defence or shadow These words seeme to be an answere to an obiection thus Wisedome indeed is good and a defence to a man but monie also is needfull and a present remedie For by monie may a man readily obtaine his desires and speedily auoid an euill For what fauour can a man obtaine by wisedome that cannot as well be obtained by money Et genus formam c. It maketh the base honourable and the deformed beautifull yea in another acception of the words it desineth all things Ans It is true money is a defence also and may preuaile much oft times and most in a corrupt state Money maketh friends and addeth strength whereas otherwise a man
which cannot affoord it For all that commeth to man in this life as concerning the outward man is vanitie seeing that old age commeth and death followeth after and that is eternall To conclude eate drinke reioyce in the workes of thine hands but remember thine end exercise thy selfe to good works that as thou liuest ioyfully with Gods gifts so thou mayest die happily and enter into euerlasting ioy That light is sweete that Sunne pleasant For we eate to liue and liue to do good we liue ioyfully to put away tediousnesse that we may serue God more cheerfully Verse 9. Reioyce O yong man in thy youth and let thy heart cheere thee in the dayes of thy youth and walke in the wayes of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee to iudgement THis verse is an answer to the second obiection or reply which is more particular to wit concerning the yong man for whom there is some colour of reason pretended by the wicked ciuill The reply is directed against the former answer but it is not here expressed but vnderstood by the context of the words I grant indeed that when a man is full growne and growne full elder and richer hee should be helpfull to the poore and letting all youthfull tricks passe haue a care of his family and follow his husbandrie that the poore may be relieued and his children well prouided for But youth will be youth youth must not be abridged of libertie yong men must be borne withall if they be not too leud But indeed if they beginne to fall to whoredome and vnthriftinesse especially they must be bridled else shall they lose their good name and spend that which their friends haue left them which is worst of all Againe when a man growes into age he must beginne to thinke of his end it is time I thinke and come to Church duly to serue God after that the diuell is first serued and at his last end haue a chiefe care to set all right and straight For when things are rawly left I see oft times that variance growes among his childrenâ— and much heart-burne and vaine expence the Lawyer getteth all in the end and they all become beggars That is the very fruite of thy wisedom and workes it is Gods iust iudgement vpon the worldly wise which seeke not Gods kingdome desire not his grace nor teach their children the feare of the Lord but aime all at worldly wealth and credit euen that imaginary happinesse which Solomon here confuteth The answer to this obiection is directed to the vaine imaginations of the yong man First it is propounded and figure by an ironicall concession and after rendered in plaine words by way of correction and threatning Secondly it is amplified by a milder but graue exhortation Reioyce O yong man c. Concerning the imaginations of the yong mans heart which Solomon here meeteth with they are three 1. Some yong men imagine the time of this life to be but a market of buying and selling to heape vp treasure and to set themselues into a couetous course and so fall into innumerable sinnes of that kind 2. Some imagine it to be but a play These enter into an Epicurish course of life and innumerable sins of that kind Yet of these contrary liues there are sundrie degrees and fashions and the latter sort are most incident to youth the other to age 3. Some hold a meane Ne quid nimis they participate of both these extremes and those are the moderate wise ciuill and orderly wicked The other two are madnesse and this is folly For in man there is no true wisedome nor true goodnesse As one holds on couetousuesse the other on voluptuousnesse so the third on pride and worldly pomp wherein soeuer it standeth He is meanely couetous which he calleth parsimonie and meanly prodigall which he termeth liberalitie but extremely vainglorious and proud and as reprobate to euery truly good worke as the other This we haue from our mother Eue a desire to be as gods Parsimony and liberalitie and all other vertues are splendide sinnes as Austine sayth attending on vainglorie To all these Solomon shâ—peth this answer by way of mockage and derision seeming to yeeld vnto their reasons and excuses because yong men whether yong in yeares or yong in discretion are proud wilfull selfe conceited impatient of admonition and reproofe but in the end he leaueth a sting in their consciences at his farewell to be a sowre sawce to their dainties to stay their appetites from surfetting Thou art wise yong man and valiant hearted thou needest no counseller it is a discredite to be taught consult with thy selfe and be like thy selfe liue in pleasure and follow after delights cheere thy body in the vse of those things that thy heart lusteth after enioy the fancies and pleasures of thine eyes thou art yet yong enough thou hast a long time to liue now be merry and Ionill louis filius thou hast nothing to care for put vp no wrongs auenge thy quarrell braue it with the proudest maintaine thy credite trie thy valour follow the fashion court it brauely a word and a blow stand to it stoutly make them stoope to thee put vp no abuse spend thy bloud before thou put vp disgrace neuer yeeld for flesh and bloud cannot endure it spend frankly among thy companions part with thy mony freely sit not out for a little shew thy selfe right bred take thy liquor with thee c. Let base fellowes go auoide precise companie for staining thy reputation among the generous it is neither for thy profite nor preferment to regard Sermons Ministers are but maisters they are no gentlemen yet is thy tongue too bad a clout to wipe their shooes whom thou most despisest Well sirra feed on your fancies and reioyce with your fleshly and lecherous companions and corrupt ye one another with your wicked blasphemies put away all remorse of conscience and the day of euill and make a league with death and hell but know this for certaine that God will bring you to iudgement you must be summoned to appeare before his tribunall seate neither your wit nor your valour nor your bloud shall be regarded there You must giue vp a iust account of all your words and deeds as well of your youth as of your age and as well of those things that you haue forgotten as those grosse sinnes that ye remember neither do ye know how soone It is but your folly to put the day of death farre from you death commeth often like a lightning or thunderbolt it blasteth the greene corne and consumeth the new and strong building As for those that you so scorne and basely esteeme as but priests precise persons clownes what if you see them your Iudges appearing in glorie and your selues as base miscreants and theeues holding vp your hands at the barre among your other fellow diuels Wil you needs be
obedience not fantastick dreaming as they that would seem to be as deuout as Mary and yet are as proud as Iezebel as zealous as Dauid but as couetous as Nabal A meere delusiō Verse 13. Let vs heare the conclusion of the whole matter Feare God and keepe his commandements for this is the whole dutie of man THe generall conclusion of the whole scope of all Christian doctrine and exhortation For all is but the mortification of the old man and the quickning or renewing of the inner man and both these are one They are one motion and differ but in respect of the termes à quo ad quem For what is that which mortifieth but life The spirit of mortification enliueth and the spirit of life mortifieth at one and the same instant vno actu The conclusion is inferred by way of exhortation to moue attention to print in the memory the substance of all and the maine end of all writings which whosoeuer hath not rooted in his heart he can neither vnderstand rightly nor do truly but is a lyer euen a very hypocrite in his best speechss and best actions Thomas sayd to Christ Ioh. 14. 5. We know not whither thou goest and how can we know the way The knowledge of the place goeth before the knowledge of the way and the maine end and drift of euery instruction and action is first to be weighed What is the end of all writings but to feare God and keepe his commandements He that doth not this knoweth nothing and is but a dreamer Feare God and keepe his commandements This is the substance of the conclusion consisting of two precepts the one whereof concerneth the inward man or the affection the other concerneth the outward man or the action the one the heart the other the life Concerning the first by feare is meant a reuerent awe of Gods maiestie proceeding from faith whereby through the feeling of his loue as well as the weight of his displeasure we are afraid to offend him Feare is put for the whole worship of God by the figure Synecdoche It is the principall part of Gods worship and keepeth all the other in their duties all euill being committed where it is wanting Therefore sayth the Scripture Blessed is the man that feareth alway It is the beginning of wisedome true and sauing wisedome Prou. 14. 16. and the perfection of piety For the better vnderstanding hereof I wil insist a litle vpō it There are sundry sorts of feare First Dabolicall Iam. 2. 19. The diuels beleeue and tremble Second Naturall It is an affection or passion of the heart whereby we feare not onely death or dissolution but dangers and euils that are destructiue of our good estate or welfare This feare is by naturall instinct in all sensible creatures as well as in man and in the godly as they are men and in Christ as he was man subiect to our infirmities not to sin This feare of it selfe is not a sinne for Christ could not sin but in vs it is sin by reason of our corruption because we do not order it according to the law of God but Christ in fearing death did also submit himselfe to the decree of his Father according to the commandement Thou shalt loue the Lord thy God with all thine heart c. So feare was ouercome of loue or rightly ordered by loue So the godly after the example of Christ though they feare death yet they humble themselues to death and to all crosses because the loue of God taketh away or extenuateth feare Third Worldly feare This is the corruption of naturall feare when as men do forsake or deny God and Christ in what measure soeuer that they might not lose their goods good name pleasures preferments c. The worldly iealous zealous deuout are full of this feare Their feare is great and continual but it is a pernicious and damnable feare and all that they feare be they neuer so subtil and prouident shal fall vpon them Math. 10. 28. Feare not them which kill the body c. Ioh. 12. 42. many beleeued on Christ but durst not confesse him lest they should be put out of the Synagogue and incurre the displeasure of great ones This was Nicodemus his infirmity Ioh 3. 2. The Princes Priests and Pharises were drunke with this feare Ioh. 11 48. Fourth Seruile feare It is proper to the wicked For their conscience being guilty of sin they feare the wrath of God both temporall and eternall Prou. 28. 1. The wicked flie when no man pursueth The wicked are like a raging sea Esay 57. 20. It hath two effects First it restraineth from grosse crimes and constraineth to outward duties at leastwise it mitigateth the extremities of sinners as doth also the sword of the magistrates which curbeth those that are senslesse or haue but a dogs conscience Hence the Poet sayth Oderunt peccare boni virtutis amore Oderunt peccare mali virtutis amore When as Paul disputed of righteousnesse temperance and the iudgement to come Felix trembled Acts 24. 25. Secondly it worketh hardnes of heart and desperation in some when it groweth to an height of wicked resolution all hope being vtterly quenched Fifth Filiall or sonlike feare This is proper to the regenerate who by this feare are moued to auoide sinne and to liue godlily and righteously It ariseth from the knowledge of God and out selues and from the feeling of his acceptation loue of vs wrought in our hearts by the holy Ghost Of this Solomon saith Prou 1 17 and Psal 111. 10. The feare of the Lord is the beginning of wisedome a good vnderstanding haue all they that do his commandements Iob 28. 28. The feare of the Lord is wisedome and to depart from euill is vnderstanding More plainely this feare is thus begotten 1. When a man heareth the Lawe what is there commaunded and forbidden the Holy-Ghost commeth and taketh away the vaile of naturall blindnesse and slumbering causing him to see his sinne and to beholde the wrath of God vpon him euen to lay them both to his hard heart whereupon feare troubleth the conscience and breaketh the hard heart 2. When a men in this case heareth the Gospel the Holy-Ghost inlightneth his minde to vnderstand and beleeue and to apply the promises to himselfe whereupon hee beginneth to feele quietnesse and peace of conscience being more and more perswaded that hee is beloued of God Now on this perswasion ariseth the loue of God for his loue grace and mercie in Christ On this loue ariseth a new feare namely to displease God so louing and mercifull Psal 130. 4. There is mercie with thee that thou mayest be feared Of this filiall feare there be foure degrees expressed by the feare of children toward their parents whereof there are foure degrees First a childe loueth his parents and flieth to them as his chiefe refuge yet is he held in obedience with threatthreatnings and feare of the rodde Secondly partly by reason partly
by the rodde Thirdly lesse by the rodde and more by reason Fourthly by reason alone without the rodde Now to apply this First children haue a sincere loue to their parents and a generall disposition to be conformable to them in al things yet being left to themselues they are carried by their childish fancies and vaine desires both vnprofitable to themselues and to their parents for want of reason Hence Solomon sayth Follie groweth in the heart of a childe but the rodde of correction fercheth it out So the regenerate newly conuerted haue a sincere though weake loue of God and a generall disposition and right motions to obey God in all things yet without the consideration of Gods iustice and feare of punishment or rather corrections they are apt to be carried and ouercome with the lusts of the flesh allurements of the world and baites of Sathan Therefore Dauid sayd It is good for me that I haue beene in trouble And Paul 1. Corinth 11. 32. When we are iudged we are chastened of the Lord that we might not be condemned of the world Secondly parents instruct their children in what is to be done and what to be eschewed and that with threatnings of punishment And for feare of the rodde more then vpon consideration of their owne good they obey because reason is yet weake and they haue but smal discerning of good and euill So likewise God teacheth vs what we ought to beleeue what to doe to his glorie and our owne good with threatnings of temporall punishments and crosses of sundry kindes by which we are held in awe and contained in duty till we come to more perfection and discerning Thirdly when a childe by reason of age is riper in vnderstanding and reason hee beginnes to know his parents and his duty towards them and what is for his owne good Therefore he is held in obedience not for feare of the rod but instruction and exhortation preuaileth most So wee growing more perfect in the knowledge of God our father in Christ what his loue hath beene towards vs what hee hath done for vs and will doe for vs are mooued to obey him not so much for feare of punishments as by instruction which we desire and exhortation vnto which wee yeelde with delight And as faith and loue growe stronger so doth the Lawe with the threatnings and curses thereof growe the weaker The Lawe is our Schoolemaster in our nonage but when the fulnesse of yeares are come wee are our owne instructers and able to gouerne our selues by our owne reason Fourthly when the childe commeth to perfect reason and discretion the feare of the rod goeth away For hauing now the perfect knowledge of the loue care and benefits of his father towards him and also of his duety towards him againe he performeth obedience with willingnesse delight ioyfulnesse fearing to displease and offend him and is ashamed of childish follies So wee growing stronger in faith and perfect men in Christ doe willingly cheerefully and with delight worship and serue God fearing to displease him vpon consideration of his greatnesse goodnesse mercy and benefites towards vs Galat 3. 25. After that faith is come wee are no longer vnder a Schoolemaister that is the ceremonies and threatnings of the Law childish rudiments and feares Rom. 8. 15. Yee haue not receiued the spirit of bondage to feare againe but the spirit of adoption c. He is called the spirit of bondage when he worketh weakely in vs as in babes and younglings whom the Lawe terrifieth from sinne and compelleth to obedience He is called the spirit of adoption when he worketh more strongly in vs or hath brought vs to a greater perfection of the degrees of faith hope loue whereupon we are termed perfect men in Christ The Magistrate is not terrible to the innocent nor the rodde to the man of age Romans 12. 3. Wilt thou be without feare of the power doe well and thou shalt haue praise So likewise wilt thou be without feare of the curse of wrath of hell be strong in faith hope loue and thou shalt delight in God in his word Ministers and children His word shall be thy delight and joy â— Iohn 3. 21. Beloued if our hearts condemne vs not we haue boldnesse with God Chap. 4. 18. There is no feare in loue for perfect loue casteth out feare For feare hath painefulnesse hee that feareth is not perfect in loue Thus much of feare And keepe his Commandements This is the effect of true feare The roote is faith the sappe or iuyce is feare the fruit is obedience As is the inward man so is the outward man the heart is deceitfull but the hypocrit cannot be hid for the tree shall be knowne by his fruite not by the sight or outward shew thereof for the wilding maketh a fairer shew then many a good apple but by the taste Who is he that in sincerity keepeth the Commaundements Hee that setteth God alway before his face Moreouer obedience is Legall or Euangelicall of the latter Solomon here speaketh For both the curse and rigorous exaction of the Lawe is remoued away from them that beleeue which are the ingenuous and free borne sonnes of God In these times there are many maisters but few doers therefore shall they receiue the greater condemnation They would haue good done so that they themselues haue no hand in it Here is no feare of God but a deceitfull and wicked spirit For how much a man doth so much he feareth He that doth the commandements is true the rest are babblers Neither haue there bene so many tongue-tied Christians in times of Popery as there shall be phantasticall babblers and deceitfull Satanists in these last times whose words and deeds are all falshoods and lies yet it is but that multitude of malignants who wil either be idolaters or Atheists of a false religion or of no religion For this is the whole dutie of man A reason drawne from the end of creation and redemption which is nothing else but to feare God and keepe his commandements which who so doth not is a son of perdition Eph. 1. 4. He hath chosen vs in Christ that we should be holy and blamelesse before him in loue Tit. 2. 14. He gaue himselfe for vs that he might redeem vs from all iniquitie and purifie vs vnto himselfe a peculiar people zealous of good workes By zeale he meaneth not the bare pulpit zeale but deuotion Many can counterfeit zeale as vpon a stage but when they are out of the pulpit they are of a quite contrary fashion gallants proud stately But the Frier shall rise vp in iudgement against them To conclude to feare God and keep his commandements is the adequate obiect or subiect of the whole man inward outward To this one thing must a man haue respect in euery thing Hither must he refer all his studies and labours if he will be partaker of true felicitie This onely is true profite and all exccept this is