Isaak Behold I am now old and know not the day of my death wherfore now c x Gen. 27.2.3 as if he had said There is a thing to be done which must be done before I die and I know that as the daies of my life are but few so the greatest part of them are gone and past therefore that which I intended I will hasten to doe it so should euerie Christian reason wâ—â—h himselfe My time is short my life a span my daies nor many therefore Lord frame my heart that whilest it is called to day I may turne to thee and seeke thy fauour This care is a chiefe difference betwixt the godly and the wicked For they argue cleane contrarie Let vs eat and drinke tomorrow we shall die y Isay 22.13 Therein they imitate their father the Diuell for euen of the same humor is he He hath great wrath knowing that he hath but a short time z Reu. 12.12 The second point now followeth For so Zachary teacheth vs that as God is to be serued in our life which is the more generall point so it must be all the daies of our life Here come to be opened two doctrines 1 That religion is to be practised euery day 2. That it is to be practised to the end of our daies The former of these requireth assiduity and dailinesse The latter perpetuity and lastingnesse I will blesse thee daily saith Dauid and praise thy name for euer a Psal 145.2 That speech may be in stead of a commentarie to this place I will speake of both seuerally The former of the two doctrines is The 2. Doctrine That a Christian man is bound by the word of God to a daily practise of religion Euery day and euery action of the day must be a witnesse of his care to approue himselfe in all holy conuersation vnto God It will not be hard to proue this by the Scripture namely that a godly life is to be brought into euery daies practise We must henceforth liue as much time as remaineth in the flesh not after the lusts of men b 1. Pet. 4.2 As much time so that no time is exempted from liuing after the will of God Let thy heart be in the feare of the Lord continually c Pro. 23.17 Toto die Tremel There is no allowance for any intermission of time to be spent as it were a little more vainely or carelesly than other Paul speakes of being giuen vnto euery good worke continually or of attending thereupon dayly d So doth the word signifie 1. Tim. 5.10 Euery good worke there is no toleration for any sinne Euery day there is no exemption of time I endeuour my selfe to haue alway a cleere conscience e Act. 24.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alway or thorowout that is at one time as well as at another one time of the day as well as another There are very few duties of religion but the Scripture speaketh of the dailinesse of them either by precept or example For dayly praying besides the commandement pray continually f 1. Thes 5.17 we haue Daniels example of three times a day g Dan. 9.10 and Dauids of seuen times a day h Psa 119.164 For reading we haue the charge giuen to Iosua Let not this booke of the law depart from thee i Ioâ— 1.8 For meditation we heare Dauid Oh how I loue thy law it is my meditation continually k Ps 119 97. For talking of good things My tongue shall talke of thy righteousnesse daily l Psal 71.24 For watching ouer our owne selues Keepe thy heart with all diligence saith Salomon m Pro. 4.23 Watch in all things saith Paul n 2. Tim. 4.5 Take heed lest at any time there be in any of you an euill heart o Heb 3.12 For depending vpon Gods prouidence we are taught to aske daily bread p Matth. 6.11 For preparation for the crosse there is speech of taking it vp daily q Luc 9.23 For seeking to doe good to others there is a precept to exhort one another daily r Heb. 3.13 These places and many like shew that one day as well as another is to be consecrated to God and the duties of religion rending to Gods glory the edification of our owne soules and the good of others are to be performed euerie day And if it were not so why should God be so carefull in the Scripture to giue such directions for euery specialty that can be incident to any day as apparrell meat calling companie speech solitarinesse recreation health sicknes prosperity crosses friends c whatsoeuer occasion may at any time take vp a man in any part of the day the Scripture giueth a direction for it because a man is bound to make conscience of the practise of religion in euery particular Now a double reason there is for this doctrine First Gods compassions are renued euery morning Å¿ Lam. 3.23 and he ladeth vs dayly with benefits t Psal 68.19 Now sith there is no slacking of Gods kindnesse why should there be any intermission of our dutie Secondly Satan goeth about seeking to deuoure u 1. Pet. 5.8 when a man beginneth to be a little secure and to giue the raines a little to his owne heart to wander after it owne waies then taketh he his aduantage and the soule being by some intermission of a godly care thus as it were let loose doth quickly fall into his snares The 1. Vse The first vse of this doctrine is to remoue two opinions which are common in the world touching religion The one is that it is an easie matter to be a Christian a thing of no great paines to be religious some generall desires some superficiall good meanings some formall shews some deuotion now and then by fits some few actions of charity this is enough to saluation Hence commeth our common security Moiling and droiling there is for the world without measure To some carnall and carking humors the day is not long enough the weeke is too short euen some of Gods day must be borrowed for earthly occasions Godlinesse is followed but at leasure times heauen we suppose will come of it selfe without seeking How many daies passe ouer vs in a yere in which matters of the soule are not once thought vpon But how much are wee heerein deceiued Religion is a taske for euery day Hee that doeth not make conscience euery day to looke to his Religion to profit in his Religion and to shew foorth the fruits of his Religion that hee may comfortably at night say he is so much neerer his iourneies end to heauen than hee was at his first setting out in the morning that mans Religion is not as it ought and he which thinketh to come to heauen by this idle and negligent course shall be called the least in the kingdome of God x Matt. 5.19 The second opinion is
tenth so that now our obedience and seruice of God stands not in following our owne courses but in making conscience to frame our selues to that which the Lord commends vnto vs to be performed either to himselfe or to others Heere is a large field to enter into but I will abridge that plentifull matter which offereth it selfe vnto mee as much as I can Two speciall points are heere taught vs. The 4. Doctrine The first is That true religion stands not in a verball profession or informall shewes but in action in the doing of that which God requireth It is plaine heere For heere particular duties are designed in the practise whereof true religion and godlinesse doth consist In the Scripture doing and practise are still vrged Hearken to the lawes which I teach you to doe q Deut. 4.1 Heare the lawes c. that ye may take heed to obserue them r Cap. 5.1 Ye shall keepe all the commandements c. for to doe them ſ Cap. 8.1 If ye know these things blessed are ye if ye doe them t Ioh. 13.17 Whosoeuer heareth these my words and doth them not shall be likened vnto a foolish man u Matt. 7.26 Be ye doers of the word and not hearers only x Iam. 1.22 If it were not so it were nothing to be religious it were no great thing to be godly To professe is nothing to talke and speake of religion and to make a shew is a matter soone done the veriest Atheist may goe so farre doing is the triall the fruits of holinesse and righteousnesse doe shew a man to be a Christian The Vse This maketh against those who haue only tipped their tongues with religion and haue taken vpon them a name and put on a vizard of godlinesse Like they be to the figge tree which our Sauiour cursed abounding with leaues but without fruit y Matt. 21.19 the Apostle thus describeth them they haue a shew of godlinesse but denie the power thereof x 2. Tim. 3.5 such hearers had Ezekiel They did come vnto him and sit before him and heare his words but they would not doe them a Eze. 33.31 and such haue we right like him in the Gospell he came to Christ with a question Good master what ought I to doe to inherit eternall life The same seemeth to be our desire in comming to the Congregation well when he heard his taske he was very heauie b Luc. 18.18 c. and went his way doing nothing euen so perswade vs to any thing which is crossing to our humors and commeth athwart our courses we say straight This is a hard saying who can heare it c Ioh. 6.60 Remember we this then that to be a true Christian is no titular thing it is a matter of action Many at the last day shall say We haue prophecied d Matt. 7.22 we haue professed thy name O Lord but seeing they haue bene welles without water the blacke darkenesse shall be to them for euer e 2. Pet. 2.17 The other doctrine collected hence is That in the practise of religion The 5. Doctrine there must be a ioyning together of these two holinesse and righteousnesse our holy cariage towards God and our vpright demeanor towards men It is not said heere holinesse or righteousnesse as though either might serue but holinesse and righteousnesse both together God hath ioyned them and man may not seuer them To this agreeth that of Paul That we should liue soberly and righteously and godly c. f Tit. 2.12 These are two maine parts of the image of God Righteousnesse and true holinesse g Eph. 4.24 neither can we assure our selues that we are truely regenerate vnlesse we find in ourselues a concurrence of both It is absurd to be respectiue towards men and to neglect that duty which we owe to God It is hypocriticall to make shew of deuotion to God and to haue no regard how we liue in respect of men But to be carefull in the knowledge and seruice of God and fruitfull in the duties of equity and euennesse amongst men this is religion this is the whole duty of man This doctrine is very necessarie because The Vse the renting asunder of these two holinesse and righteousnesse is the common euill of those which make a profession of religion Some there are who in the outward exercises of religiō are very diligent in repairing to the congregation in hearing in communicating in refraining from open misorders on the sabbath day but looke on them in those things which concerne men there you shall find them exceeding faulty proud disdainfull malicious reuengeful cruell oppressing all for themselues without respect to others Others there are which shew a kind of ciuility in outward fashion to the world quiet they be and peaceable obseruing a kind of truth and equity in their dealings and so gaine a name and an opinion of honest men yet haue no regard to the exercises of piety more than for outward forme despise knowledge basely esteeme the publike ministry make no reckoning of the sabbath Both these sorts come short and continuing as they are can neuer be saued Remember then to ioyne both together holinesse towards God righteousnesse towards men Art thou a louer to heare a man forward in the publike exercises of religion thou dost well see thou make conscience also of equity amongst men els all thy deuotion is but hypocrisie Art thou a man of ciuill fashion that pretendest to giue euery man his owne see thou season thy cariage to men with knowledge and zeale in the matters of God els thy ciuilitie is but formalitie and both the former with his vnrighteous holinesse and thou with thine vnholy righteousnesse shall be cut off from hauing any inheritance in the kingdome of Christ and of God The fift and last point according to the order first propounded is the triall of the truth of all these duties in those words before him whereby is meant such holinesse and such righteousnesse which is framed not barely to content men The 6. Doctrine but to please God where we are taught That if we would be religious indeed we must not looke so much how to make a shew and to be something in appearance and opinion before men as how to approue our selues by truth and sincerity of heart vnto God Truth it is that the opinion of men is not simplie to be neglected for it is the rule of the Apostle that we should procure things honest in the sight of all men h Rom. 12.17 but yet the approbation of men must not be made the rule of godlinesse but only the will and maiestie of God It was the commendation of Enoch and of Noah that the times wherein they liued being ouerrunne with leaudnesse yet they walked with God i Gen. 5.22.6.9 that is they considered more what God appointed than what most men practised and desired more
may bee assured that the verdit thereof is true Secondly it must be such as from which it shall not be lawfull to appeale Thirdly it must be indifferent and without partialitie Now nothing hath these three properties but the Scripture and therefore that onely is fit to bee the supreme Iudge in matters of Religion This makes first against the Papists Their opinion is The Vse of the 2. note touching the Scripture that the Authoritie of the Scripture dependeth vpon the Church that is that it is therefore Canonicall and of Diuine credit and authoritie because the Church that is indeed when the matter is well sifted the Pope hath so determined This one place is sufficient to ouerthrow this fancie The Scripture is the voice of God shall not the voice of God bee of credit to it selfe must men come in for a witnesse to iustifie that vnto vs which God hath said is true God forbid But how shall I know thou wilt say that God hath spoken this or that I answer what by the Church Thou perhaps wilt say so but I demand How shall I know which is the Church The Church must prooue it selfe by the Scripture and therefore the Scripture hath not its dependance vpon the Church Yet thou doest still vrge how thou shalt know the Scripture to be the voice of God I answer By it selfe Therefore it is often called The Testimonie h Isay 8.20 because it bâ—…witnesse to it selfe Thou shalt know it by the eâ—â—â—â—s it is mightie in operation c i Heb. 4.12 it will make thy heart to burne within thee k Luk. 24.32 He that will not beleeue this witnesse will beleeue none It is the Churches Ministry which commends the Scripture but it is not the Churches authority which maketh it to be Canonicall Another opinion of the Papists is that the Scripture is not the absolute Iudge in matters of Religion but the Church that is by their interpretation sometimes the consent of the Fathers sometime the decree of a generall Councell sometime the verdict of the Pope whose faith cannot faile They accuse the Scripture to bee obscure imperfit the matter of contention and therefore vnfit to bee a Iudge But if that be true which is heere that the Scripture is the voice of God who shall be more fit to determine But thou saiest how shall we be certaine of the sense I answer The Scripture is the interpreter of it selfe as the Law of the Land is of it selfe The Scripture is Light l Psal 119.105 As we see the light by the light so the Scripture by it selfe Who shall iudge what is Gods meaning but himselfe Scripture with Scripture must be conferred m This is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 9.22 and that is the way to find the truth Secondly this point may be fitly applied to our own occasions There is betwixt vs and our Teachers controuersie about sundry things These and these things are vrged and perswaded as good necessary such and such things are cried out vpon as euill and vngodly The Preacher draweth one way by exhortation we draw cleane contrary by our conuersation He saith we must doe thus and thus we thinke it to be more than needs He saith this or that is a grosse sinne and will bring vs to hell if we continue in it we suppose there is no danger in committing it Heere is now a question and by whom shall it bee decided If we will haue a Iudge which is able to giue an absolute verdit let vs appeale to the Scripture let vs hearken what God saith where shall wee finde a more sufficient arbitrator â—…ee is the onely Law-giuer n Iam. 4.12 of his Church Euerie action euery course must stand or fall at his determining And where or whence shall we know what his will is but in the Scripture The Prophets and Apostles haue written and spoken but God spake by their mouths I would we could bee perswaded to yeeld to the Lords verdit reuealed in the Scripture What a notable reformation of sundry grosse euils would soone ensue Touching those things which wee goe about to perswade as diligence in the worship of God care to heare and to profit by the Word sanctifying the Sabbath Chastitie Sobrietie Mercie Peaceablenesse and such like sure we are we haue the Scripture on our sides and men haue nothing but humour and custome and obstinacie to oppose If wee will not yeeld to the iudgement of the Scripture now for our conuersion we shall ere long be forced to yeeld vnto it for our confusion The third thing touching the Scripture noted hence is the Trueth of it which followeth from hence necessarilie God is the God of Trueth o Psal 31.5 How can there bee any vntrueth in that which hee hath deliuered I remember that for confirmation this doeth often come in The mouth of the Lord hath spoken it p Isay 1.20 and elsewhere Heerupon are those commendations of the word of God The iudgements of the Lord are truth q Psal 19.9 Thy word is truth r Ioh. 17.17 The word of truth which is the Gospel Å¿ Col. 1.5 And not without cause For there is nothing related in it as done but it was so as is reported with euerie circumstance There is nothing mentioned as a matter to be done but it shall so come to passe as is foretold It is more easie that heauen and earth should passe away than that one tittle of the Law should fall t Luk. 16.17 The Vse of the 3. note touching the Scripture This is also a needful note It is probable that the greatest part of men doe not thinke that there is that absolute trueth and certaintie in the scripture but that they doe suppose it rather to bee an idle tale or frightfull sound to amaze fooles full of terrible threatnings but yet lighter than vanitie in performance Therefore it is meet to hold this firme that the Scripture is the voice of him who cannot lie Euery curse written in it shall fall vpon the vnrepentant and euery blessing promised therein shall be made good to the soule of euery true beleeuer The fourth generall point in this part touching the Euidence of redemption is What the Prophets spake Where we haue to note two things 1. The summe of that which God by the Prophets promised to doe by Christ verse 71.2 The inducement or reason moouing God so to doe vers 72.73 Concerning the first wheras mention is made of enemies and haters we must inquire what and who they be Touching their nature in generall they are spirituall Enemies or enemies in spiritual things or for spirituall respects u Eph. 6.12 The chiefe of them is Sathan He was the first and is therefore stiled A murtherer from the beginning x Ioh. 8.44 and an Old Serpent y Reu. 12.9 hee desireth vs to winnow vs z Luk. 22 31.
nothing of his owne may be once thought vpon in this busines hee shall straight see such a breadth and length depth and height z Eph. 3.18 of comfort which will bee as colde waters to his wearie soule a Pro. 25.25 Thus this doctrine is matter of instruction to ground vs in knowledge and matter of refreshing to furnish vs with comfort The soule of a Christian is as the Done which went out of Noahs Arke b Gen. 8.9 It findes no footing but vpon the rocke of Mercy and it is but an imagination of mercie when any thing is coupled thereunto This truth hath forced euen the greatest aduersaries to acknowledge it according as wee finde that no meane Papist after long labouring against the doctrine of Iustification by only Faith doeth in the end confesse that yet it is the safest way to place a mans trust vpon Gods onely mercy and fauor c Bellar. lib. 5. de Iustif c. 7. The next matter to bee treated is the Question How the worke of Redemption wrought by Christ can be said to be a worke of mercy to the Fathers For the resoluing of this question this is to be knowne that there is but one way of saluation to the Fathers before and vnder the Law and to vs which haue liued since the reuelation of Christ in the flesh Iesus Christ yesterday to day the same for euer d Heb. 13.8 Heereupon Christ is said to be the Lambe slaine from the beginning of the world e Reu. 13.8 whereof this is the meaning that albeit he was manifested in the flesh in the latter end of the world and not slaine before yet all the holy men and women euen from Adam were saued by his blood The most persons of note vnder the Law were types of Christ and all their sacrifices and ceremonies tended to this one thing to cherish in them the hope of the Messias and to acquaint them with the whole mysterie of Redemption which was wrought by his meanes There is not one little circumstance in the carriage of our saluation by Christ but the same was shadowed out in the ancient complements of the Law Euen Abraham saw the day of Christ f Ioh. 8.56 To them that liued before Christ Christ was crucified in the Sacrifices and bloodsheddings of the Law among vs he is crucified g Gal. 3.1 by the preaching of the Gospell They beleeued on Christ to come we beleeue on Christ already come Zeeharie therefore doth heere mention the Fathers to teach The 2. Doctrine That the efficacie of Christs death is not restrained or limited to one point of time but is stretched euen to the ages by-past and that the Fathers from the beginning of the world came within the compasse of this mercy which God shewed to mankind in Christs incarnation And this to bee true hath beene prooued in the opening and clearing of this question Paul said that the Christian Religion which hee professed was the Hope of the promise which God made to the Fathers h Act. 26.6 and Peter in his Oration made in the Synode at Ierusalem speaking of beleeuing to be saued through the grace of the Lord Iesus Christ ioyneth the Fathers with them who then liued We beleeue euen as they i Act. 15.10.11 This is first matter of Resolution in a needfull doubt The 1. Vse I am taught if I will be saued to beleeue onely in Christ Iesus the Ministry of the word doeth still like Iohn Baptist point out him vnto me as the onely person which taketh away the sinnes of the World k Ioh. 1.29 it saith that he is the only way l Ioh 14.6 and that there is no saluation in any other m Act. 4.12 It telleth mee moreouer that this Christ was crucified manie hundred yeeres since and that now in respect of his bodie Heauen must containe him n Act. 3.21 till the end of all things But now heere my faith wauereth and is in doubt asking how his blood which was shed so long since can bee of force for the purging and cleansing of my sinne This scruple is taken away by considering that which is heere said Zecharie affirmeth that the mercy of God in Christ did concerne euen the Fathers which had long before gone the way of all flesh and which were asleepe in the dust of the earth Now then looke how the Fathers so long before might haue benefit by his death to come by the same means may we now so long after receaue comfort by his death past By faith they beheld Christ to be offered and are now entred into rest by faith we may also looke backe vpon Christ already sacrificed and be admitted into the fellowship of eternall happinesse The two Cherubins placed at the two ends of the mercie-seat had their Faces one to another o Exo. 25.18 c. and both vpon the Arke So the age by-past and the age after looke either on the other but both vpon Christ The 2. Vse Secondly this is matter of much contentment to a true beleeuer For heere he may see that be he neuer so poore or despised or base though he lie among the pots p Psa 68.13 or bee behinde the Ewes with yoong q Psa 78.72 yet he is by Christ called into the fellowship and partaking of the same saluation which the holie Fathers and Prophets doe now enioy Adam Enoch Noah Abraham Moses c. these were woorthy men and in great account with God How truely maiest thou say with Dauid t 1. Sam. 18.18 What am I that I should enioy that mercy which God hath prepared for them In such a maner doeth our Sauiour describe the happinesse of the saued They shall sit downe with Abraham Izhak and Iacob in the kingdome of Heauen Å¿ Matth. 8.11 and it is one circumstance of the torment of the wicked yee shall see Abraham Izhak and Iacob and all the Prophets in the kingdome of heauen and your selues thrust out at doores t Luk. 13.28 What shall then become of vs who neglect so great saluation u Heb. 2.3 Who when God hath promised such glorious things x Psal 87.3 for vs euen the same saluation and mercy which the chiefest of his Saints do now enioy yet had rather be malicious with Cain tyrannizing with Nimrod profane with Esau scoffing with Ishmael extorters with Ahab proud with Iesabel superstitious with Ieroboam catching with Iudas playing the belly-gods with Diues resisting the trueth with Elymas rayling with Rabshakeh murmuring with Core vicious with the Sodomites of which persons we haue no other testimonie but that they are reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day y Iude 6. than seeke to raigne with Abraham Izhak Iacob and the Prophets If wee desire the same happinesse wee must goe by the same way It is vnpossible to haue the Pleasures of sinne z
and to walke in all holy obedience to it Thirdly hee furnisheth them with the assistance of a secret director a word behinde them saying to them This is the way walke in it i Isay 30.21 and thus he keepeth their feet k 1. Sam. 2.9 and guides them in the way l Psa 25.9 Fourthly hee filleth them with the fruits of righteousnesse m Phil. 1.11 that is hee enableth them to bring foorth that good into outward act the knowledge whereof is seated in their hearts that so they may not bee idle nor vnfruitfull n 2. Pet. 1.8 but may adorne the doctrine of God their Sauiour in all things o Tit. 2.10 Lastly hee doth not so leaue them but the hand of his mercy is stilll stretched out to stablish them in euery word and good worke p 2. Thes 2.17 to confirme them and to make them perfit q Heb. 13.21 that so they may hold out and may not be wearie of well doing r 2. Thes 3.13 but that the yoke of Christ may become easie Å¿ Math. 11.30 vnto them and the Christian life may not seeme as it doeth to the wicked burdensome and vnsauorie Thus it is manifest that serue the Lord of our selues we cannot and withall that God hath euen tied himselfe by promise to enable his seruants thereunto We are taught by this The Vse when we are called vpon to any good worke not to runne to our selues as though by our owne power we should be able to performe it for who are we that any good thing should come from vs but we must lift vp our hearts to God praying with Dauid Open my eies t Psal 119.18 Teach mee the way of thy statutes u Vers 33. Incline my heart vnto thy testimonies x Vers 36. Direct my steps in thy word y Vers 133. We are by nature dead in trespasses and sinnes z Ephe. 2.1 vntill he quicken vs by his euerliuing spirit and create a new heart a Psal 51.10 within vs we cannot entertaine so much as a motion vnto good And this is the true cause that we are so barren in good duties and so fruitfull in the vnfruitfull workes of darkenesse b Eph. 5.11 euen because we aske not c Iam. 4.2 Thou which art an adulterer or a man giuen to drunkennesse or apt to contend or to be desirous of reuenge or to be drawen by euery occasion into euill companie or which canst scarsely remember any good thing taught or which findest a kind of drowsinesse still to creepe vpon thee when thou comest to heare the word of God when wast thou an earnest and humble suter vnto God out of a harty detestation of these euils that he would enable thee to reforme them when didest thou intreat him and begge with him to subdue thy vnruly and vntamed affections when didst thou lament before him with a sorrowfull heart the vntowardnesse of thy nature vnto good what maruell then if sinne get the dominion ouer thee if thou be led captiue by thine owne lusts if euill grow strong vpon thee For why Although happily thou couldest wish that God would pardon thee yet thou art not a suter to him to reforme thee thou couldest be content that thy sinnes might be remitted but thou dost not intreat that they may be subdued When thou feelest an euill lie hard vpon thee and perceiuest that it still striueth to draw thee to the practise of it thou shouldest doe as Paul beseech the Lord that it may depart from thee d 2. Cor. 12.8 God hath so bound himselfe to fulfill the desire of them that feare him e Psal 145.19 that at least which yet is not little thou shalt receiue the comfort which Paul did my grace shall be sufficient for thee f 2. Cor. 12.9 God hath made a couenant to grant grace and albeit for triall of faith he may delay suters for it in some particulars for a time yet he will not finally denie it If any lacke wisedome let him aske of God it shall be giuen him g Iam. 1.5 Who can say that this promise was euer broken Remember this then when mention is made of the end of redemption namely a life led to Gods glorie thinke who it is from whom this grace must come It is God which giueth it let vs striue to him by our praiers h Rom. 15.30 certainly we shall not be disappointed of our hope The next point is the maner of doing this duty without feare This place must first be examined because it may seeme contrary to another place which biddeth vs to serue the Lord with feare i Psal 2.11 We must therfore learne to distinguish There is a hellish feare and there is a holy feare a slauish feare and a sonlike feare The former of these is called by S. Paul the spirit of bondage k Rom. 8.15 It is such as slaues haue in respect of those to whom they are in bondage A kind of respect they haue to those in whose power they are they doe that which is commanded them but they neither haue loue to their commanders nor take any delight in that which is enioyned them that which they doe they doe by enforcement and in feare of the whip Such is the feare of God in reprobates sometimes they are stricken with a kind of awe of Gods maiestie and doe euen tremble at his iudgements and it may be doe something which is required but their obedience proceedeth not out of any loue to God or out of any truth of affection to that which is performed but only out of constraint Thus did Cain cast downe his countenance l Gen. 4.6 Esau weepe m Gen. 27.38 Pharaoh let the people goe n Exo. 12 31. Ahab humble himselfe o 1. King 21.27 Iudas repent p Math. 27.3 None of these was truly grieued for his offence or sory that God was displeased They had an apprehension of the terror of the Lord q 2. Cor. 5.11 and that wrung from them something in which otherwise of themselues they tooke no delight Now the other feare is called the spirit of adoption r Rom. 8.15 and it is a feare to offend rising out of the apprehension and feeling of Gods loue as when the experience which I haue had in my selfe of Gods gracious dealing with mee maketh mee to entertaine a feare lest I should abuse his loue and doe ought that might displease his maiestie This kind of feare may be where there is the greatest and firmest and most respectiue loue as betwixt the father and sonne the husband and wife Let the wife see that she feare her husband saith Paul Å¿ Ephe. 5.33 This distinction of feare being rightly vnderstood it will be easie to reconcile these places Serue the Lord with feare saith Dauid that is consider you the maiestie of God what he is in himselfe