even to honour God as a father The former bindes but this bindes more as a twofold cord the law because of our creation the Gospell for our election and redemption we are no more servants but sonnes Galat. 4.5 6. But must we the lesse serve him or not this were a gallant Gospell indeed Nay we must the rather because sonnes Mala. 3.16 we must not change our service but the manner of our service for he hath made us to serve him Luke 1.74 75. that hee would grant unto us that we being delivered out of the hands of our enemies might serve him without feare in holinesse and righteousnesse before him all the dayes of our life Not as servants for wages but as sonnes in a more honourable kinde of service In primo dedit me mihi in secundo dedit se mihi cui debeo me propter me debeo plusquam me propter se Ber. with a free affection in no mercenarie manner otherwise this bindes us more then before and to doe more if it were possible then the law requires If the other though free yet not so rare doe bind how much more this so rare a benefit should bind us In the first he gave me to my selfe In the other he gave himselfe to me To whom I owe my selfe for my being to him I am more indebted for giving himself to mee more is then due unto him and more must we endeavour if our being and being men require it of us what this being sonnes without which it had beene better wee had never been yea a thousand times If his bounty in creating us what his mercy and love in electing us The world though peevishly and corruptly it upbraids those that are Gods and in some sinister and corrupt affection challenges more of them then of others towards themselves then towards God yet those who are indeed Gods must thinke such speeches are goades to pricke them forwards to more For God hath done more for them therefore more is required of them yea more then they thinke they ought to performe Every one must argue as David see 2 Sam. 6.21 And David said unto Michal it was before the Lord which chose me before thy father and before all his house to appoint me ruler over the people of the Lord over Israel therefore will I play before the Lord It will not serve and goe for currant if Gods children elected be not more diligent to honour him then others Where is my honour wee have seene by what right God requires this we must see now the thing it is honour which is indeed childelike and filiall feare to obey and serve him for love rather then feare as sonnes doe their father and of this I will thus speak first that men must give it to God the sonnes to the father Secondly how it differs from the servile feare Thirdly the effects of it that it may be known whether had or no and if not it may be sought if had it may be joyed in Doctrine First that Men must give it unto God Reas 1 The Children of God that is his sonnes and daughters ought to honour him that is to serve and obey him to doe the good he commands not for feare of punishment or hope of reward but for the love of good and righteousnesse and his goodnesse and mercy willingly and of conscience hereto may we apply that Psal 130.4 and Rom. 12.1 and 1 John 2.1 inferred upon the second Because else they can not be sonnes and daughters Servilis est timor quamdiu ab amore non manat qui de amore non venit honor non honor sed adulatio Bern. Cant. 83. whose nature is to obey their parents and doe them all service of love feare is servile if it flow not from love and the honour which comes not from love is not honour but flattery a formall fawning Reas 2 Because if they obey him and honour him for hope of good and feare of evill and punishment it is self love that moves them not God love nor the love of righteousnesse now if men require more nor account not of this when selfe love hath the sway and men seeke themselves how should God and why should men expect it from him Est qui confitetur Deo quia potens est est quoniam sibi bonus est est quia simpliciter bonus est Psal 118.1.19 primus servus est timet secundus mercenarius cupit sibi tertius filius est diligit patrem * One blesses God because he is powerfull another because he is good to him another because he is simply good in himselfe Psal 118.1 The first is a servant and feares The second is an hireling and lookes for gaine The third is a sonne and loves his father Object There are many promises of good things for obedience and threats of evill for disobedience are they made to servants or written for them alone or also for sonnes If Sonnes why may not they look to them and for them doe service Sol. Without question whatsoever is written is for sonnes not servants or principally for them yet is it not acceptable to God when it is done for these for nothing proceeding from hirelings or slaves can be acceptable why then are these written Namely to helpe them in it not to be the principall mover of it vide James 2.8 Vse 1 This proves that many mens workes and obedience are not the honour of God nor things acceptable though according to the law and things commanded which in another are his honour and accepted of him the end or motive not being good and right as it should The second thing to be observed is how this child-like and filiall feare differs from the other servile feare and that it doth in divers things The first difference is in respect of the object that is of that which is feared that is sinne the one feares sinne as it is sinne and because it is sinne the other onely the punishment of sin and not sinne at all but in regard of the punishment the former curbs the action onely Hosea 3.5 the other the affection the one liketh and loveth sinne but he dare not commit it in regard of the danger that may ensue of it the other hateth and abhorreth sinne and would not commit it though he might doe it without danger at all as Prov. 8.13 The feare of the Lord is to hate evill Psal 97.10 And because it deales with the affection it is called a pure feare Psal 19.9 The feare of the Lord is cleane or pure for it purgeth the heart as faith is said to doe Acts 15.9 The other is a melting feare but this is a purging and refining feare The second difference is in their grounds the one is grounded onely upon the wrath of God and for his justice the other regardeth them but specially his mercy and goodnesse Psal 130.4 Hosea 3.5 The filiall feare to offend God in regard of
benefits past the servile for evill to come See the difference plainely Jer. 5.22 23 24. Feare ye not me saith the Lord or will ye not be afraid at my presence which have placed the sand for the bounds of the Sea by the perpetuall decree that it cannot passe it and though the waves thereof rage yet can they not prevaile though they roare yet can they not passe over it But this people hath an unfaithfull and rebellious heart they are departed and gone For they say not in their heart Let us now feare the Lord our God that giveth raine both early and late in due season he reserveth unto us the appointed weekes of the harvest If you will not have this filiall feare yet at least shake not off this servile dread if not feare in regard of good I have yet of evill I may doe them By these two for the present may every one examine himselfe whether he hath a servile or a filiall feare If thou fearest as a Childe thou hatest sinne as sinne because it is sinne thou art like a man that loaths a meate and therefore would not eate of it If only a servile feare thou loathest sinne for the punishment not for it selfe indeed but the sequel like a man that hath a minde to eate of something that the Phisitian hath forbidden him and is hurtfull and abstaines only because he dares not touch it for feare of further inconvenience If thou hast the childe-like feare Ista sagitta timor qui configit interficit carnis desideria Ber. It is not the outward worke that dislikes thee and externall act of sinne only but even the desires motions and affections for it is pure That dart is feare which pierces and kills the very desires of the flesh If the servile onely then the outward worke onely and practice of sinne is feared if a filiall feare then it will grieve thee to offend nay to be provoked to offend so good and gracious so mercifull and loving a father who hath beene ever so gracious and good unto thee But if but the servile feare then onely when thou feelest his hand or fearest an imminent danger or hast the fresh remembrance of a judgment which is but new taken from him for which a Child of God must and ought to feare but then are not these the principall causes of feare in him for these he feares and flies sin but principally for the other If a filiall feare thou art afraid to offend in lieu of thankfulnesse for thy being and preservation and all thy manifold blessings received already If a servile onely for feare of evills or hope of that which is to come It is the whip the scourge and the rod that causeth the hypocrite as an Asse a foole and a slave to forbeare and leave sinne but it is love conscience and obedience that maketh Gods Children willingly to abhorre it Nazianz. if thou bee'st a slave and a servant stand in feare of the whip or the scourge if an hireling worke for thy wages expect thy reward but if over and above all these thou beest a sonne doe good because it is thy duty to please and observe thy father from whom thou hast received so much good before The third difference of these two feares is this the one is a loving feare and the other is a hatefull feare the first is joyned with love such as good subjects beare to good Princes and ordinarily children beare to their fathers The second is joyned with hatred such as servants beare to their hard and cruell Masters the one would if they could withdraw themselves out of Gods government and get out of his sight as Adam Gen. 3. as a fugitive servant as Hagar Gen. 16. the other would not willingly away from God but submitteth himselfe unto him and seeketh as he can to presse neerer and neerer as farre as he dare with due reverence of his Majesty like the Prodigall sonne who came home to his father and yeelded himselfe willingly into his hands And therefore it is a true saying that after sinne the wicked are troubled they cannot get themselves farre enongh from God and the godly are troubled they cannot come neere enough home to him the one is afraid of the losing of God the other is afraid of Gods finding of him of that saith Augustine in 1 John 4. it is called castus timor a chaste feare T is one thing to feare God Aliud est timere Deum ne te mittat in Gehennam aliud ne ipse à te recedat ille non est castus qui non venit ab amore Dei sed ex timore poenae iste castus est quia venit ex amore Dei quem amplecteris August in 1 Joh. 4 lest he send thee to Hell another lest himselfe depart from thee that feare is not chast because it comes not from the love of God but from the feare of punishment but this is chast because it comes from the love of God whom thou delightest in So that this filiall feare agreeth with the love of Gods Majesty yea it riseth out of love a man is afrayd to offend one that he loveth but the servile fear is joyned with the deadly hatred of God And so as it is said whom they feare they hate and they desire he may perish whom they hate Quem metuunt oderunt quem oderunt periisse cupiunt So it may be said of this that by it he is not homicida a manslayer but Deicida a Godslayer wishing there were never a God to punish him The fourth difference of these two feares is in their continuance which is manifest First If we consider them in divers subjects for the one is but for a bront like lightning that giveth a flash and is gone and comes in an instant never ceizeth upon the soule nor dwelleth in the heart For instance we may take Pharoah Exod. Chap. 27 28 29 30. so Ahab when Eliah had summoned him hee feares 1 King 21.27 but soone after he goes fearelesse to Ramoth Gilead 1 King 22.26 27. The filiall feare is permanent and constant as the causes of it are Isa 11.2 Prov. 28.14 For it is no naturall worke but a supernaturall habit Secondly if we consider them in one subject the one outlasteth and overlives the other 1 Joh. 4.18 perfect love casteth out feare that is servile feare but Psal 19.9 The feare of the Lord is cleane enduring for ever that is filiall feare when it comes it casts out that because it brings with it assurance of God favour It remaines still having the lesse paine and trouble with it the longer it lasteth and the more forward it commeth to perfection And this feare is so lasting that it remaines after this life not that the blessed shall fear either lest they should offend for they are then without danger of falling but in regard of Gods power and his incomparable and his incomprehensible graces there shall be
a reverent dread and yet delightfull such as the Angels have now in Heaven As Angels feare Isaiah 6.2 3 4. when they are in the presence of God for as we reverence a great man in regard of his place though he beare us no evill will nor we expect any evill from him So no doubt the holy Saints and Angels in Heaven in regard of God though they neither feare to lose him because they can not fall from him nor to offend him because there is no danger to displease him yet they reverence him still in regard of his Majesty which they can neither sufficiently admire nor adore Now further by these two differences as by the former may every man examine himselfe whether he hath a childelike or servile feare As by the first whether thou lovest or hatest God for feare Deum tua peccata vindicare aut non posse aut nolle aut ea nescire vis ergò Deum non esse Deum qui vis eum aut injustum esse aut impotentem aut insipientem Bern. de Temp. 58. wouldest thou flee from God when thou hast offended couldst thou wish he were not If thou desirest that either he knew not thy sinnes or could not or would not punish them then thou wouldst that God were not when thou desirest hee were ignorant or impotent or unjust And hence thy wretched heart under this feare even hates God thou hast but a servile feare but canst thou yeeld thy selfe to God and draw neere to him fearing to be forsaken of God being willing to yeeld thy self into his hands this is filiall feare There is sayth Augustine an unchaste adulterous woman who feareth her husband but she feareth him because she loveth her naughtinesse and therefore his company is not delighfull but burthensome unto her and loving evill she is afrayd of his comming lest he finde her so There is a chaste woman she loveth and affecteth her husband and liveth with him in good sort and would never have him out of sight now ask them both whether they fear their husbands they will say they doe there is the same answer but not the same minde Aske them why and that will put the difference Vna vox non eadem mens the one answereth lest he should come home and finde her and finde out her lewdnesse and lightnesse the other lest being present he should depart and lest he should love her lesse and by any offence of hers be estranged As he much misliketh the former woman so mislike thy self if thou fear God in that sort and carry thy self so to God in this sort as thou wouldst thy wife should be affected unto thee By the second is thy feare momentany soone come soone gone doest thou not feare awayes then feare thy feare it is not true If thou hast overcome thy servile feare and dost not feare still thou canst not have true feare for as love expels one feare and casts it out so it causeth another and that such a feare as is never afterwards extinguished though the act working of it be somtime more fresh then others yet the habit is never lost The third thing touching this filiall feare is the effects of it And these I reduce to these heads such as awfull and dutifull children have and so may well be so resembled The first is a desire to know his will and pleasure to finde it out and a delight in doing of it As a child will be desirous to know his fathers minde that he may not offend him and be ready to doe it of himselfe when he hath found it hence that Psal 112.1 Blessed is the man that feareth the Lord that delighteth greatly in his commandements See it by the contrary Job 21.9 14 Their houses are safe from feare neyther is the rod of God upon them Therefore they say unto God depart from us for we desire not the knowledge of thy wayes Psal 25.12 13. What man is he that feareth the Lord him shall he teach in the way that he shall chuse his soule shall dwell at ease and his seed shall inherit the Earth The second is a suspition and jelousy of particular actions lest they should doe that unawares which might be offensive to God A good childe if he doubt to doe ought that he thinketh his father will not like of he will first aske the question whether he will have him doe it or no and let it alone till he know his minde in the matter so a childe of God he will be carefull to try all his workes by his will and his word and to abstaine till he know what his good will and his pleasure is Thus was Job zealous of his children Job 1.5 so of his owne wife Job 9.28 Therefore the spirit commends him for a man fearing God and such as none was like yea as the devill could finde no fault with him Rom. 14.5 he will be fully perswaded it is Gods will before he doe it 1 Thessal 5.21 not enough to say I doe not know it unlawfull better debarrre our selves of some lawfull things then doe one unlawfull Eccles 5.5 6. The third is a wary shunning and avoyding of things he knows will offend as an awfull child will hardly be drawn or woed to do ought that his father hath expressely forbidden him or that will displease him as Jacob to lye and deceive his father Gen. 27. or if he be drawn yet if his father come suddenly upon him and finde him about it or beginning it he will stay his hand soone and bee ashamed of himselfe so the man that feares God will not be woed and urged to those things that he knoweth cannot but offend God So Joseph Gen. 39.9 There is none greater in his house then I neither hath he kept back any thing from mee but thee because thou art his wife how then can I doe this great wickednesse and sinne against God Nehemiah 5.15 The former governours that had been before mee were chargeable unto the people and had taken of them bread and wine besides forty shekels of silver yea even their servants bare rule over the people but so did not I because of the feare of God Or if by case of infirmity or strength of temptation he be violently carryed away yet if he shall but once seriously thinke of the presence of God about him it will make him for shame to stay or breake off the practice of sinne as in David 2 Sam. 24.10 Davids heart smote him and he said I have done very foolishly The fourth is a griefe and a feare to see ought done by others that may provoke God to wrath as a good childe will be loath any of his brethren or any of the servants should doe ought that may anger his father if it be but the disquieting of him so a true child of God will be vexed to see others take such courses as may be offensive to his heavenly father So that 2 Pet. 2.7
and David Psal 1 19.53.136.139.158 such are commended and marked Ezechiel 9. as they are condemned 1 Cor. 5.1 who doe contrary The fifth a trembling at the wrath and anger of God declared for sinne either in word or deed First in word at Gods threatnings either against him selfe or others as a child quaketh and trembleth at his fathers chyding though it be with some others so doe the children of God commonly when they heare the wrath of God denounced against others so is it Isa 66.2 Psal 1 19.161 2 Chro. 34.27 Jer. 26 18. Habacuk 3.16 Now secondly if at his word how much more at his rod if when he speaks more when he beats themselves or others as a child if he see his father to take the rod in hand to correct any of the family he standeth trembling and quaking he feareth lest he should have a wipe by the way so the child of God feareth as before Gods face when he seeth the hand of God upon others as when he feeleth it upon himselfe David 2 Sam. 6.7.9 the Church Acts. 5.11 Psal 119.119 120. Habacuk 3.16 Now these being the effects and as it were the fruits of this filiall feare it shall be good for a man to examine himself by them whether he have it or no for by the fruits you shall know it It is to be feared that if men will doe this seriously but a few of those who call God father every day wil be found to have this filiall feare and so his sonnes indeed The first fruit is a desire to know and finde out Gods will and then to doe it but alas how many have wee that refuse to seek after the knowledge of his wayes like those Job 21.14 but say some will search the word yet it is onely to furnish themselves with matter of discourse and not to finde out that which may serve to order and direct their lives they are a curious kinde of Men and as Seneca saith Scholae non vitae discitur they study schoole quirks and not points of practice others are sorry many times that they lighted on more then they looked after As the yong man not answered to his mind was sorry he had asked Luke 15.23 Bernard hath observed of his experience Cant. ser 74. many saith he have I known Ber. in Cant. serm 74. made sad upon the knowledge of the truth because they could not so pretend ignorance as before Or if not this but with the sonne in the Gospell stay and doe not or deferre as Jonah or doe as Balaam blesse when he would have cursed so they their hands go against their hearts these and such like must needs be voyd of this feare The second is a jealousie over his particular actions but how many runne headlong into all actions never regarding what warrant they have for them that though never so many make doubt of them and the lawfulnesse of them yet all is one to them as they know nothing for them so they know nothing against them and they eyther doe as Peter Luke 22.49.50 who cut off Malchus eare before he could heare his answer or as Prov. 20.25 doe things first and examine them after These are farre from this feare for where it is there if any doubt arise about an action that seemed indifferent before he will be jealous of himselfe and walke the surest way when he knoweth he may doe or abstaine without offence but he is in some suspicion of the other he will rather be sure to goe on a good ground than hazard the incurring of Gods displeasure though he lose somewhat yea much both of his profit and pleasure knowing the feare of God is opposite to this manner of walking and so 't is made Eccles 5.1 5 6. The third is a carefull avoiding of knowne sinnes and things that will offend but how many give liberty to their flesh runne with a full swinge into the practice of sinne and never care to returne out of it againe who vaunt of this feare and yet often vaunt of their sinnes and never shame at them Nay sooner shame and blush to be a man noted to have a care to avoid the common sinnes of the age how have these men any child-like feare will they account that their children doe lovingly feare them when they runne into all or many things they know will displease them and are ashamed to be accounted more than ordinarily dutifull Questionlesse no then let them be their own Judges and shall for they tell us they have no feare if that be their feare Prov. 8.13 The fourth is a griefe to see others offend but many boast of the feare of God and yet they delight and take pleasure in the sight and hearing of other mens sinnes never caring nor regarding what others doe so they be not like them They can dayly see many Laodiceans neither hot nor cold amongst us many Ephesians that have lost their first love many Jebusites Idolaters amongst us and swarming amongst us these they see and yet they sigh not as it nay either take pleasure or make profit by it it is but a boast they are void of the filiall feare of God because they have no care whether he be honoured or dishonoured pleased or displeased as if a Child could endure his fathers dishonour if not be revenged of them for want of power and such like yet will he mourne and sorrow How should I beare my fathers dishonour and if these much more those who seeke to draw others to sinne swearing whoring drunkennesse and such like they can have no true feare of God as Children The fifth trembling at his judgments threatened or executed upon others Many say they feare God and yet they can heare the wrath and judgments of God denounced against sinne and it may be the sinnes they practise yet are never a whit moved at all but goe as they came as if the Word were but wind As Jer. 5.13 Their hearts melt not nor they mourne not nay when they see Gods judgments upon others they censure and condemne them but feare nothing themselves nay often when they are in the same condemnation if they be not in the same punishment Sure it is they have no child-like feare at all they are worse than the beasts yea senselesse things who tremble at his voice and they shew themselves Children of wrath Onely the children of wrath are fearelesse of wrath Soli filii irae iram non sentiunt Bern. as S. Bernard speaketh If I be a Master where is my feare The application of the second rule of nature we must speak of Gods Lordship then of the feare he requires for it He is a Lord in respect of his creatures either generally or specially First generally jure Creationis gubernationis by right of Creation and government Secondly particularly jure pacti redemptionis by right of Covenant and Redemption First jure redemptionis Exod. 20.2 1 Cor. 6.20 Secondly jure pacti
and not able he cannot at his will so in reason ought all men to deale with God and towards him Reas 2 Because his justice will not suffer him to passe over the breach of his law unpunished no more then he will or can be unjust nay no more then he will not be God for if unjust no God if he let things slip over unpunished he must be unjust except in things where men judge themselves first Vse 1 Then in the Church must there be feare of God namely of his justice and power and not of his mercy only contrary to some who thinke in the Church onely men should feare God for his goodnesse I answer that it is true this should be the principall thing for which they should feare but in the Church though we be all one mans servants yet we are not all one mans children yet if all were so because of the unregenerate part this ought to be in that a man is not altogether freed and made a sonne but is partly a servant c. Vse 2 Then ought every one in the Church to endeavour to know his power and justice and to acknowledge them for howsoever it is true that all are alike in the hand of God and his dominion over all as the Psalmist speakes yet all doe not regard and take notice of it A great many doe not beleeve nor are perswaded of them and that maketh them they feare not God as they should For as Ignoti nulla cupido there is no desire of that which is unknowne so nulla formido there is no feare for feare riseth not so much out of the outward evill as it doth of the inward apprehension of it And therefore not the neernesse of the danger but the conceit of the evill raiseth the affection of feare in the heart therefore Isaiah saith of some that they goe downe laughing to Hell they play merrily upon Hells mouth as the Child without feare playeth upon the Cockatrices den because they are ignorant what danger they are in So then it is not all who are in his power and over whom his authority and justice is but such as know them for present or how they may feele them after that feare and stand in awe of him as they should Vse 3 To teach men if they have not the spirit of sonnes the love of God and righteousnesse that for conscience they will obey yet at the least that they endeavour to obey him for feare of his power and justice as servants if not as sonnes The other is that which is acceptable yet this is that which God calls for and men ought to doe even the outward act of Gods service for feare of his power and justice Though I cannot say it hath any promises of good things yet hath God shewed good and given blessings to those which have it onely As to Ahab and the Ninevites for their repenting at the feare of his judgments and threatning To shew how he will much more accept the repentance of his yea and to draw on such servants to the like for that is a speciall benefit to his Church they be orderly in the outward duty The second thing concerning this servile feare is the effects of it which are these The first that it is tanquam fraenum ad equum as a bit and a bridle to men to with-hold them from sinne from the wilfull practice of wicked things it is the strongest curbe that can be to keepe mans corrupt nature from running forth into outrage if it be surely setled once in them Manifest in Laban when he pursued after Jacob Gen. 31.29 And that of Paul when he sheweth that the want of this maketh the open high-way to the practice of all sinne Rom. 3.18 And that this should be such a restraint it stands with reason because there are two maine things which draw men to sin and the practice of wickednesse The first is the desire of some good men may get by the committing of it but this desire is crossed by feare which is the strongest and most violent affection of all others and so stoppeth the passage of all other desires so that it is neither profit nor pleasure that can make a timorous man hardy or can master and overcome feare in any mans minde but it will overcome all desire of them and no desire of it nay not the pleasure it selfe all the pleasure in the world cannot comfort a condemned person nor banish feare out of his minde so long as the halter hangeth over his head so long as he dayly and hourely looketh to be drawne to execution But feare is able to expell pleasure and the desire of those things we love most as in Sampson in Dalilaes lap when a noise of Philistims and a false Alarum was upon him Gods feare expells all other feares as is manifest by the Midwives Exod. 1.17 Jer. 1.17 Isaiah 8.12 13. As a stronger nayle drives out a lesse so the feare of God other feares the greater feare the lesse the feare of Hell-fire will carry the mastery of all other feare Luke 12.4 5. Vse 1 We may make use of this first to prove many men amongst us not onely void of a filiall feare which makes men avoid small sinnes and to shun the act of any sinne but of this servile feare because great sinnes are small or no sinnes with them and they have the very habite of all sinne living in the practice of some one or many grosse and impious sinnes whoredome adultery murther and blood oppression and cruelty covetousnesse and usury swearing and blasphemy c. so that whatsoever they say we may say Psal 36.1 The transgression of the wicked saith within my heart that there is no feare of God before his eyes when as then men goe on in their wicked courses and a small pleasure or desire of it will carry them to the fulfilling of the lusts of the flesh and to all voluptuousnesse and practice of all pleasure a small feare make them commit any sinne and either coveting some pleasure or thinking to avoid some displeasure of the world they onely neglect not the good but make no bones to commit sin and to lye in it they have not certainly come so farre as to have this servile feare and so they are not sonnes no not servants of God nay though they have the shape of men as Nabuchadnezzar had yet they have not so much understanding as a beast lesse than he had For as Bernard saith Divers 12. Let us lade and over-burthen an Asse and toyle him with labour he cares not because he is an Asse but if we assay to put him into the fire or thrust him into a Ditch or Quarry he shunneth all he can because he loves life and feareth death And yet these run headlong to Hell and breake forth into all kind of impiety as the Horse into the battaile when they know these will worke their everlasting confusion Vse 2 This may
teach every man who would keepe himselfe free from the practice and trade of sinne and that neither the pleasures nor displeasures of the world the delights nor the dreads of it shall draw him to be enticed and openly sinne to labour for this feare by which he shall be able to overcome temptations on all sides For if he have this feare a man would never sell himselfe to eternall torments for a draught of pleasure or for a Million of Gold when it might be said to him as Joshua 22.18 Ye also are turned away this day from the Lord and seeing yee rebell to day against the Lord even to morrow he will be wroth with all the congregation of Israel Loe to day he offendeth and to morrow God will be wroth and he shall perish in his wrath surely no profit or pleasure tendered unto him would make him incurre this danger And for the other temptation hee would easily overcome it by this even the feare of mens feare with the feare of Gods punishments and say happily as David though he spoke it more sanctifiedly Psal 119.161 Princes have persecuted me without cause but mine heart stood in awe of thy words If he have this feare hardly such temptations will assault him For as Chrysost Hom. 15. ad pop Ant. If it be once knowne and heard that an armed Souldier stands watching in a house for the defence of it there is neither thiefe nor robber nor any that practiseth such evill will come neere it So when feare is the keeper of mans heart there is neither the temptation of pleasure or profit or worldly feare will set upon a man but will fly away or be easily expelled subdued as it were by the command of feare God hath set two Schoole-masters over us Pudor Timor shame and feare that should lead an ingenuous nature but if not that yet this should unlesse we will be worse than beasts The second effect of this feare is that it is tanquam acus ad filum the needle or the bristle to the threed that is that as they goe before and make way for the threed but abide not there when it is once come but goes out againe So this feare first entereth the heart of man and makes way for love or the Child-like feare that loving feare first when he is converted and it entereth in for this end to bring or draw in love after it and love when it is once entered casteth feare out of doores that made entrance before 1 John 4.18 This is further manifest by the example of Paul Acts 9.3 6. and Josiah 2 Chron. 34.19 27. so Act. 2.37 38. and 16.30 Rom. 7.10 Reas 1 Because God respects and accepts men to give them grace when they are troubled and are smitten with this feare Isaiah 66.2 and it is spoken exclusivè none but them this then must needs goe before Reas 2 Because mans heart is not capable of grace without this first without this it is not fit to receive the impression of Gods Spirit It gives no grace but it makes capable of grace as we see fire though it give the metall no fashion yet it maketh it liquid and fit to be cast in any mould it maketh the waxe fit to receive any impression of the Seale So this feare though it worke no grace in the heart but leaveth it as corrupt as it findeth it yet it mollifieth it and maketh it plyable for Gods Spirit to worke upon which before could not take the stamp of Gods grace Vse 1 This manifesteth that many men must needs be without grace because many have not had this feare which is ever before grace wheresoever it comes and grace never comes any where where this Usher hath not beene before it is the forerunner of grace as John Baptist was of Christ As God appeared to Elias so he approacheth to the soule 2 Kings 19 12 13 14. he was neither in the winde nor earthquake which rended the earth and clave the rockes nor in the fire that devoureth all before it nor he went not before them but he was in a soft voyce which came afterwards So is the spirit and grace of God it goes not before the servile feare it is not with it when it rends the hard hearts of men and when it melts and mollifies them with the fire of Gods wrath but it cometh after and speaketh peace and rest to the soule whereas many never tasted of this feare and shew it by their lives they have no feare of God nay in words brag they had never no such rentings and meltings of heart nay jest at those which have they shew themselves voyd of grace of true grace yea many who are not so outragious but civill or rather secure who indeed never felt any such trouble and fight in them any such feare or terror but all things is and ever was at peace within they are men voyd of true grace and saving grace they may have the shaddow and similitudes of grace but no substance and truth of it Vse 2 This may teach every man that hath this feare in him to make much of it and nourish it it being the forerunner of grace and as it were the harbinger of it without which it never appeares as God never comes with grace unlesse this apparitor go before as men therefore who desire the Prince and joy in his comming will rejoyce at the comming of his Harbinger and make much of him so ought they of this feare yea and the greater this feare is the more rejoyce at it aswell as men may rejoyce in feare for the greater grace follows after for in the examples of the Scriptures those who have had most feare and conflicts in their conversion have been the best men and women most full of grace God saith Bernard hath two feet the one of feare the other of love and when he would enter a mans Soule he is wont to send afore or step first in with his foot of feare then after his foot of love and the greater the feare is which went before the greater the love is which follows after The third effect of this feare is to make the party it possesseth credulous apprehending every surmise against him making him encline to the worst and forecast the utmost of the evill As in that feare which the Goaler was possest with Acts 16.27 he apprehended the worst and utmost In Samuel and Josiah so in the Ninevites Ion. 3.5 therefore it made them apprehend the worst and beleeve it would be so Reas 1 Because feare brings to minde a mans sinnes and deserts even those which were long before committed and for them makes him apprehend danger and deeper then indeed it is As in the brethren of Joseph Gen. 42.21 no marvell then if it make them easily beleeve that such things may fall upon them Reas 2 Because they know by themselves that those who are injured and offended doe hate the offenders and where hatred
is joyned with power and might there must needs be danger of some fearefull effect and so makes them suspect the worse It is so betwixt man and man Gen. 50.15 So betwixt man and God Vse 1 This teacheth us that undoubtedly there is a great want of this feare amongst most because they doe not apprehend or beleeve the dangers imminent or as great as they be but if a little yet they will not make the worst but the best of every thing They read often the judgements of God written they heare them threatned against particular sinnes and it may be their owne they see them executed upon particular men daily every moment and every morning he drawes forth his judgements yet they hang in suspence whether he will doe with them as they see him doe with others before them They have the root of gall and bitternesse Deut 29.18 19. How many scoffers have we who will not beleeve that Hell fire is so hot as the preacher tels them no Hell but in this life the gall of the conscience which they can cure with company and good fellowship How many have we that thinke the mouth of God is not so hot against sinners as men speake of not so grievous as we would make them beleeve and though now and then some be smitten yet that he must for example sake to keepe some more orderly but no great feare there needs be of it so long as a man is not outragious how many that think repentance is not so difficult as men would make it for at their deaths for a little confession and proclaiming of their sorrow they shall have a fellow pronounce pardon unto them how many thinke that death is not so suddaine and so uncertaine as some imagine few dye so and that they need not much suspect and feare to be prepared but they shall have time enough And for a little good at their death they heare many Preachers not tell of the sinnes of men in their lives for that will not be born but of their good at their deaths and include every bodies soule in Heaven But these men are all voyd of this feare for if they had it they would be easily perswaded of these things in their Soules yea they would suspect farre more then we could suggest for so suspitious is feare and as every affection is prone to the apprehension of those things that feed that affection as love joy hatred c. So specially if feare Vse 2 Particularly every man may try himselfe whether hee hath this feare or no. Is he like to the sonnes in law of Lot when their father told them how that God would destroy Sodome Gen. 19.14 Hee seemed to them as one that mocked So when the Ministers threat particular or generall judgements he is but as one that mockes and because of Gods patience after their Preaching and denouncing thou thinkst nothing will come but say as some have been heard speaking the Ministers doe well to threaten sharpely and speake great words and tell the people of fearefull things but yet we hope for farre better things feare thy selfe because thou canst not feare the things they speak and believe them much lesse apprehend more never casting the worst but making the best of every thing this security argueth that thou wantest this servile feare The fourth effect of this feare is humility for feare beates downe the pride of the heart and makes men not stand upon their pantofles man to man not to stand upon tearmes as betwixt Benhadad and Ahab 1 Kings 20.31 32. so in this where the feare of Gods power is the former examples of Ninevites Israelites Saul Goaler sheweth it plainly as that Rom. 11.20 Bee not high minded but feare a proud spirit and the feare of God can never agree Reas 1 Because they know there is no wisdome nor power against the Lord and so he is to be crept to not held at defiance for common wisdome teacheth those who are in danger of others and under their power when they know their power and justice not to carry themselves proudly but humbly towards them As in Benhadad so women and friends who sue to Judges for their friends doe petition them submissely Chrysostom Reas 2 Because it will make every man out of love and liking with all things he hath and to take no joy in them or at least no pride in them when he feares his power who can take them from them in a moment Vse 1 This as the former sheweth that many men are destitute of this feare they are so highly minded they stand so upon their tearmes and prerogatives in most things not with men but God not in small things but matters of salvation They stand upon their reputation and esteem amongst men when as God cals upon and sounds an Alarum not to the eare by us but to their heart and consciences with us calling them out of their course of life as their ambitious lying deceitfull covetous or carnall civill course and submit themselves to the word to the means of salvation forsaking such courses and living humbly dealing plainly walking contentedly having religious and holy conversations they fear men will mock scorn at them think meanly of them say they are become superstitious or turned precise or they cary themselves otherwise then becometh men of their place and state like Zedekiah Jer. 38.19 Like those rulers who beleeved on Christ but of a proud and ambitious humour they were ashamed to professe him John 12.42 43. They thought it too base a matter to yeeld themselves to be governed by so meane a man as had none almost but a few Fishermen to follow after him so standing upon the reputation of their estate and places they refused to submit themselves to the meanes of Salvation and continued in their damned estate How many have we like to these in all places Cities Townes Villages houses all full of them as many as there are so many have we that yet have not this servile feare Vse 2 Particularly every man may try himselfe whether he hath this feare or no where this Timor is there is not Tumor saith Bernard there this feare hath pierced that bladder and let out all the wind in it thou art growne humble and lowly and standest not upon the reputation or estimation of men so thou may'st doe what God commands when he calls to any duty but if thou doest there is no feare in thee For instance thou hast in the time of thy ignorance or prophanenesse either when thou wast a servant defrauded thy Master to get a stock to set up by as is the custome of divers or being free and in Trade thou hast deceived and defrauded many men and the treasures of wickednesse are yet in thy house Thou comest to the Church thou hearest the Word the Lord smites by the sword of his mouth and calls for this that thou with speed make restitution thou wilt not doe it why
thou standst upon thy credit for if thou make open restitution then thou shalt be accounted a fraudulent and deceitfull man and every body will cast it in thy teeth upon any breach if privately thy credit will so sinke for thou art not able to drive a trade as before and to maintaine thy selfe wife and children Know this thou art void of this servile feare while thine heart is so full of pride that it will not stoope to God and his commandement for if thou fearedst his power and justice thou wouldest not stand upon this reputation with men Can he not make thy wickednesse knowne to thy shame and can he not make thee as poore to thy dishonour If thou diddest feare this thou wouldest never stand upon that The like may be said of men who make profession of conversion and Religion and yet neglect the duties of it for feare of the scornes and reproaches of men and stand upon reputation they have no feare But if thou canst be content to hazard thy credit to obey him that gives credit and honour and riches to whom he will and takes them from he pleaseth it will prove to thy selfe and to others that thou hast this feare at least what else may be more if not then the contrary for there can be no place for feare where the heart is puffed up with pride To obey God in honourable things and things to be done without crosse or hazard of credit is but to serve themselves The fifth effect of this feare is diligence and carefulnesse that is it will never let a man rest till he have used all the meanes whereby he may have any hope to escape that which he is afraid of Instance for the feare of man in Jacob Gen. 32.6 c. manifest in Ahab 1 King 21.27 Exod. 9.20 Acts 2.37 Acts 9.6 Ninevites Reas 1 Because this feare is credulous makes a man beleeve that will come which is threatened and that such things are not scarre-crowes but if they be not prevented they will come and suspects often more than is uttered Now that men beleeve they use meanes to compasse it if good to avoid it if evill If good hope for it if evill feare it and so seeke to avoid it Reas 2 Because feare breeds a desire whether a man feare he shall not enjoy some good he would have or lest some evill should come upon him he would escape the desire to have and the desire to escape is increased by his feare He that feares neither may have some desire but when feare comes it increaseth his desire yea as the feare increaseth so doth this Now a desire and a desire enlarged gives a man no rest till he use the meanes to have or escape desire is never without endeavour for it or against it to use all the meanes knowne unto the desirer Vse 1 This as the other two argues great want of this feare because men are so secure and use no meanes at all to avoid Gods judgments here or to come or use them carelesly and coldly which must needs prove want of feare when they heare that no adulterer usurer blasphemer or any that loves and lyes in any sinne shall inherit Heaven but shall have their portion in the burning Lake without faith and repentance which can never be had but by diligent and carefull hearing of the Word this they contemne or regard not if it come not to them well they will not seeke after it if these fall into their mouths well it is but otherwise they will never trouble themselves further about either of them For if they be elected they are sure to be saved and therefore they will leave all to Gods disposition Thus some say desperately but more deale thus and shew plainely there is no feare of God in their hearts or before their eyes for that would keepe another manner of coyle in them and would not suffer them to sleepe so securely in sinne never regarding what became of themselves If they had this we should not need to threaten the wrath of God nor to excite them to flye from the wrath to come and by well-doing to seeke honour and immortality And we should need lesse to doe it or at least we should more prevaile with them for then workes the hammer when the Iron and metall is mollified and softened by the fire then the Word when men are softened and mollified by this feare then the Word is most regarded when the heart is wakened by the present feeling or feare of judgment to come Questionlesse the generall security that hath overgrown the whole body of our people that they neither seeke to escape the vengeance to come of themselves nor yet when the Ministers of God doe with one consent threaten them though many Johns have preached for a long time that the Axe is laid to the root of the tree yet they come not to enquire what to doe as the people did Luk. 3.9 10. Our age as Chrysostome observed is like to the old world our Cities like Sodom and Gomorrah still secure The plague of God that was upon our houses and persons hath not wakened them the Sword that was even at our heeles hath not made them shake off security and begin to feare what is this but a fearing of some judgment that will make our hearts to ake and the eares of posterity to tingle when it shall be told them according to that of Jer. 2.19 Thine owne wickednesse shall correct thee and thy turnings back shall reprove thee know therefore and behold that it is an evill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord God of Hosts Yea finally to knit this to our present matter what proves this else but that the men of our times are so farre from the truth of Christianity howsoever they professe themselves to be Christians that they are not come so farre as yet to be Gods servants worse than servants yea than beasts yea than Sathan Jam. 2. who beleeves and trembles Vse 2 This may teach every man to try whether he have this feare or no feare breeds carefulnesse to avoid that is feared or is and ought to be fearefull Doth any man heare of the judgments of God sounded out many wayes by the words and workes of God is he carelesse of them for himselfe for his family if he have a charge and possessed with the security of the age not seeking all meanes to avoid them not as the masters of the families Exod. 9.20 such then as feared the Word of the Lord among the servants of Pharaoh made his servants and his cattle flee into the houses But as Gedaliah when it was told him by many the danger by Ishmael he beleeved it not and so would not prevent it Jer. 40.14 16. and saith the Lord will doe no such thing and so will not take the meanes to avoid them thou hast not so much
the one they have none of the other for many seem marvelous carefull of the first Table and matter of religion they will heare the word they will be frequent in prayer they will not sweare an oath keep the Lords day hate Idolatry and such like but yet live in some breach of the second Table in hatred and malice lust or covetousnesse cruelty or oppression slandering and discontentment disobedience and disloyalty And these are religious hypocrites On the other side many there are who have care to deale justly to performe faithfullnesse to men are mercyfull liberall loving and kinde c. Yet care not or regard not the duties of religion Are swearers prophaners of the Lords day neglecters of the worship of God carelesse negligent drousie hearers and prayers have little hatred of Idolatry and lesse love of the truth And these are civill hypocrites Both these in the hypocrisie of their hearts perswade themselves that they are in the favour of God and shall escape the wrath of Christ when he shall come to judge either in this life or the life to come And these and none more lie censuring judging and condemning one another and remember not that the Judge standeth at the dore ready to judge and condemne them both seeing he commandeth both he will condemne for the neglect of either and the curse is to him that neglects religion and the first Table as well as the second and honesty Vse 3 To perswade these hypocrites to come out of their hypocrisie and both them and all others to take upon them the care of performing obedience to Christ in both be carefull of religion with honesty and of honesty with religion this must be done and the other must be lest undone Hast thou any knowledge of God any love of the truth any care of the Lords day any feare of his great name any love to heare or to pray See thou be carefull of justice chastity sobriety obedience fidelity and true love to men Or else for all that when thou thinkest to have Christ for thy Saviour thou shalt finde him but a swift witnesse and an irefull Judge against thee So on the contrary Many will easily grant me that if a man be never so religious so devout and carefull of the first Table yet if he be unjust an extortioner a murtherer and such like As they Acts 28.5 judged of St. Paul so the Lord will not suffer him to live but his judgements shall be upon him and condemnation in the life to come But if a man be just chast mercifull and such like though he know not religion be without the feare of God and care of his service though a swearer blasphemer a prophaner of the Lords day yet he may do well enough and no fear of perishing or judgement and so will they speake both in life and death which is all one as if they should thinke a man which is guilty of felony murder and such like must needs be judged by the law of the land but if not of these though he be a traytor to the Kings person yet is there no feare But if a traytor shall die though not guilty of felony and a felone though not culpable of treason by the justice of mans law much more they who shall separate these two Tables Therefore must we endeavour to be religiously honest and honestly religious to avoide the transgressions of both Tables and to do the duties of them lest if we separate these we lay our selves open to the judgements of God in this life and separate our selves from the comfortable and happy presence of the Lambe and him that sitteth upon the Throne Against the soothsayers The first particular whom he will judge and under this all of the like kinde Such Deuter. 18.10 11. Let none be found among you that maketh his sonne or daughter go through the fire or that useth witchcraft or a regarder of times or a marker of the flying of foules or a sorcerer or a charmer or that councelleth with spirits or a soothsayer or that asketh counsell at the dead Doctrine The Lord as he will judge and destroy all other Malefactors so will he soothsayers witches inchanters sorcerers Necromancers wizards and all such like so is affirmed here And if we loke to the old Testament and things that are past we shall finde it true Deuter. 18.12 For all that do such things are an abomination to the Lord and because of these abominations the Lord thy God doth cast them out before thee 2. Kings 17.17 18. And they made their sonnes and their daughters passe through the fire and used witch-craft and inchantments yea sold themselves to do evill in the sight of the Lord to anger him therefore the Lord was exceeding wroth with Israel and put them out of his sight and none was left but the tribe of Iudah onely Mich. 5.12 And will cut off thine Inchanters out of thine hand and thou shalt have no more soothsayers In the new Gal. 5.20 21. Revelat. 21.8 Sorcerers shall have their part in the Lake that burnes with fire and brimstone Reason 1 Because they are grosse Idolaters and the art they use is grosse Idolatry for here is ever either the expresse invocating and calling upon the Devil seeking from him knowledge of things secret and to come helpe in trouble deliverance from danger and such like proper unto God or else some secret and covert invocation on him as under the name of the dead or under some barbarous tearmes which have no signification or by some superstitions and arts of slight invented by him Which Tertul. l b. de anima calleth second Idolatry for as in the first he fained himselfe to be a God so here an Angel or one that is dead and such like in both he seeks to be worshipped when as then they are worshippers of the devill taking from the Lord that was his most gratefull and acceptable to him invocation and his worship and giving it to his most deadly and greatest enemy How should he put it up and not be revenged of such a generation Reason 2 Because they bewitch and deceive many and draw them into the same sins and so bring them to destruction as is said of Simon Magus Acts 8.9 When as therefore they so strive against the glory of God and salvation of others no marvell if the Lord will judge and destroy them Vse 1 To stir up the Magistrate to draw forth the sword of justice against these and to cut off all such workers of iniquity from the City of God for they ought to do as the Lord would and will do seeing they have the commandement for it Exod. 22.18 Thou shalt not suffer a witch to live Levit. 20.27 And if a man or woman have a spirit of divination or soothsaying in them they shall die the death they shall stone them to death their bloud shall be upon them So did Saul while he was assisted of
and reade it that we may heare So Baruch read it in their audience Now when they had heard all the words they were affraid both one and other and said unto Baruch we will certifie the King of all these words Reason 1 Because they are Gods such as have received this honour to be called his and to be his therefore reason as sonnes they should not onely themselves but by all other meanes seeke it in others and draw others to it Reason 2 Because they are members one of another Ephes 4.25 therefore as members they ought to strengthen uphold and keepe up one another that as they naturally in the health and good temperature of the body so these spiritually in the good state of the soule Vse 1 To convince their error who thinke it onely a duty appertaining to the Minister to exhort and stirre up others and to strengthen and confirme them Truth it is that it is specially and principally his duty as being Christs Lievetenant upon the earth who doth by them performe that Isaiah 61.1 Namely preach and binde up the broken hearted but yet it appertaines to every one so is it manifestly proved If any say he is not appointed to be his brothers keeper it is but the voice of Caine of a wicked and gracelesse man Vse 2 To condemne their practice who either out of this error of their minde or out of the corruption of their heart altogether neglect this duty to say nothing of those who labour to weaken the strong to coole the zealous to discourage the forward and shew themselves in the number of the former wicked rather then in these who feare the Lord. I say to say nothing of these the other shew themselves to have little or not such care and zeale for the worship and service of God as sonnes should have for their fathers honour and little love or care of others goods as fellow members and brethren should have one for another And doe they not give just suspition they are neither sonnes nor members or but dead and rotten members of the body not of the soule of the Church as Saint August As that member which hath no feeling of the weakenesse and fainting of another and seeks not to support it may be materially but not formally of the body so in this Or if they be yet can they not avoide to be guilty of their falling away and perishing as he that sees his neighbour fainting or perishing and hee able to sustaine him and both knowes and hath that might helpe him and doth not is guilty of his perishing Vse 3 To teach every one to practice this duty and to shew that he is possessed with the feare of God by exciting and exhorting others by strengthening and confirming others according to the grace he hath received which as it will testifie they are Gods and manifest their love unto their members so will it be gainefull unto them the gaine of it should incite them As S. Chrys of converting I of keeping and confirming When non minor virtus quam quaerere parta tueri If one should promise thee a piece of gold for every man whom thou reformest thou wouldest use all thy study endeavour perswading and exhorting But now God promiseth thee not one piece nor ten nor twenty nor an hundred thousand nor the whole world but that that is more the Kingdome of Heaven as a recompence of thy labour in this kinde What excuse can we have after such a promise if we neglect the salvation of our brethren If Physitians for a piece of gold will come to strengthen the body If Lawyers will defend a mans title how ought we the soule for so much and that we may doe it we must take but the Apostles lesson Heb. 10.24 to observe one another not to triumph over their weakenesse and infirmities but as Physitians that enquire into the state of their Patients bodies and into their carriage and diet to cure them We had neede of others helpe because the gift we have is apt to decay 2 Tim. 1.6 Wherefore I put thee in minde that thou stirre up the gift of God which is in thee by the putting on of my hands Thes 5.19.20 Zach. 4.1 And the Angell that talked with me câ—me againe and waked me as a man that is raised out of his sleepe And the profit of this duty will be great for as Prov. 27.17 Iron sharpeneth Iron so doth man sharpen the face of his friend And the Lord hearkened and heard So they arme themselves against those instances given with assurance that the Lord did regard things done Doctrine The Lord he taketh notice and knoweth all things that are done and spoken by men whether good or evill as his eyes are every where Prov. 15.3 so his eares Isaiah 22.14 and Psal 94.9 He that planted the eare shall he not heare or he that formed the eye shall he not see And Psal 139.4 for there is not a word in my tongue but loe thou knowest it wholly O Lord Vse 1 To teach us to keepe a watch over our mouth and lips not let them runne at randome i. for quantity let our words be few be not talkative let them be like Gods Psal 12.6 The words of the Lord are pure words as the silver tryed in a furnace of earth fined seaven fold Prov. 10.20 the tongue of the just man is as fined silver but the heart of the wicked is little worth Eccles 5.2.3.6.7 For as a dreame commeth by the multitude of businesse so the voyce of a foole is in the multitude of words When thou hast vowed a vow to God deferre not to pay it for he delighteth not in fooles pay therefore that thou hast vowed for in the multitude of dreames and vanities are also many words but feare thou God If in a countrey thou seest the oppression of the poore and the defrauding of judgement and justice be not astonied at the matter for he that is higher then the highest regardeth and there be higher then they The wicked talke boldly their tongue walketh against heaven Psal 73. but God in heaven heareth what is spoken in earth therefore consider that of Solomon Prov. 10.19 In many words there cannot want iniquity but he that refraineth his lips is wise Secondly for quality looke to the matter of speech that it be godly and religious Ephes 5. Let not foolish talking be once heard amongst you as becommeth Saints but let it be savoury Collos 4.6 Let your speech be gracious alwaies and powdered with salts that ye may know how to answer every man If a great man overheard us or one we stood in awe of we would be carefull of our speech Vse 2 An encouragement for Gods children that are talking together of good things a strong motive to move them to conferre together of good things as Psal 82.1 God standeth in the assembly of Gods he judgeth among Gods So in the assembly of Saints servants if they