by the rodde Thirdly lesse by the rodde and more by reason Fourthly by reason alone without the rodde Now to apply this First children haue a sincere loue to their parents and a generall disposition to be conformable to them in al things yet being left to themselues they are carried by their childish fancies and vaine desires both vnprofitable to themselues and to their parents for want of reason Hence Solomon sayth Follie groweth in the heart of a childe but the rodde of correction fercheth it out So the regenerate newly conuerted haue a sincere though weake loue of God and a generall disposition and right motions to obey God in all things yet without the consideration of Gods iustice and feare of punishment or rather corrections they are apt to be carried and ouercome with the lusts of the flesh allurements of the world and baites of Sathan Therefore Dauid sayd It is good for me that I haue beene in trouble And Paul 1. Corinth 11. 32. When we are iudged we are chastened of the Lord that we might not be condemned of the world Secondly parents instruct their children in what is to be done and what to be eschewed and that with threatnings of punishment And for feare of the rodde more then vpon consideration of their owne good they obey because reason is yet weake and they haue but smal discerning of good and euill So likewise God teacheth vs what we ought to beleeue what to doe to his glorie and our owne good with threatnings of temporall punishments and crosses of sundry kindes by which we are held in awe and contained in duty till we come to more perfection and discerning Thirdly when a childe by reason of age is riper in vnderstanding and reason hee beginnes to know his parents and his duty towards them and what is for his owne good Therefore he is held in obedience not for feare of the rod but instruction and exhortation preuaileth most So wee growing more perfect in the knowledge of God our father in Christ what his loue hath beene towards vs what hee hath done for vs and will doe for vs are mooued to obey him not so much for feare of punishments as by instruction which we desire and exhortation vnto which wee yeelde with delight And as faith and loue growe stronger so doth the Lawe with the threatnings and curses thereof growe the weaker The Lawe is our Schoolemaster in our nonage but when the fulnesse of yeares are come wee are our owne instructers and able to gouerne our selues by our owne reason Fourthly when the childe commeth to perfect reason and discretion the feare of the rod goeth away For hauing now the perfect knowledge of the loue care and benefits of his father towards him and also of his duety towards him againe he performeth obedience with willingnesse delight ioyfulnesse fearing to displease and offend him and is ashamed of childish follies So wee growing stronger in faith and perfect men in Christ doe willingly cheerefully and with delight worship and serue God fearing to displease him vpon consideration of his greatnesse goodnesse mercy and benefites towards vs Galat 3. 25. After that faith is come wee are no longer vnder a Schoolemaister that is the ceremonies and threatnings of the Law childish rudiments and feares Rom. 8. 15. Yee haue not receiued the spirit of bondage to feare againe but the spirit of adoption c. He is called the spirit of bondage when he worketh weakely in vs as in babes and younglings whom the Lawe terrifieth from sinne and compelleth to obedience He is called the spirit of adoption when he worketh more strongly in vs or hath brought vs to a greater perfection of the degrees of faith hope loue whereupon we are termed perfect men in Christ The Magistrate is not terrible to the innocent nor the rodde to the man of age Romans 12. 3. Wilt thou be without feare of the power doe well and thou shalt haue praise So likewise wilt thou be without feare of the curse of wrath of hell be strong in faith hope loue and thou shalt delight in God in his word Ministers and children His word shall be thy delight and joy â— Iohn 3. 21. Beloued if our hearts condemne vs not we haue boldnesse with God Chap. 4. 18. There is no feare in loue for perfect loue casteth out feare For feare hath painefulnesse hee that feareth is not perfect in loue Thus much of feare And keepe his Commandements This is the effect of true feare The roote is faith the sappe or iuyce is feare the fruit is obedience As is the inward man so is the outward man the heart is deceitfull but the hypocrit cannot be hid for the tree shall be knowne by his fruite not by the sight or outward shew thereof for the wilding maketh a fairer shew then many a good apple but by the taste Who is he that in sincerity keepeth the Commaundements Hee that setteth God alway before his face Moreouer obedience is Legall or Euangelicall of the latter Solomon here speaketh For both the curse and rigorous exaction of the Lawe is remoued away from them that beleeue which are the ingenuous and free borne sonnes of God In these times there are many maisters but few doers therefore shall they receiue the greater condemnation They would haue good done so that they themselues haue no hand in it Here is no feare of God but a deceitfull and wicked spirit For how much a man doth so much he feareth He that doth the commandements is true the rest are babblers Neither haue there bene so many tongue-tied Christians in times of Popery as there shall be phantasticall babblers and deceitfull Satanists in these last times whose words and deeds are all falshoods and lies yet it is but that multitude of malignants who wil either be idolaters or Atheists of a false religion or of no religion For this is the whole dutie of man A reason drawne from the end of creation and redemption which is nothing else but to feare God and keepe his commandements which who so doth not is a son of perdition Eph. 1. 4. He hath chosen vs in Christ that we should be holy and blamelesse before him in loue Tit. 2. 14. He gaue himselfe for vs that he might redeem vs from all iniquitie and purifie vs vnto himselfe a peculiar people zealous of good workes By zeale he meaneth not the bare pulpit zeale but deuotion Many can counterfeit zeale as vpon a stage but when they are out of the pulpit they are of a quite contrary fashion gallants proud stately But the Frier shall rise vp in iudgement against them To conclude to feare God and keep his commandements is the adequate obiect or subiect of the whole man inward outward To this one thing must a man haue respect in euery thing Hither must he refer all his studies and labours if he will be partaker of true felicitie This onely is true profite and all exccept this is
worship or seruice Pride couetousnesse gluttonie and venery make them like oxen horses and swine spirituall sluggards drunkards and bedlums yea as vnprofitable drones and vermine such as are for wast destruction and euill These drossie ones are moued rouzed awaked and prouoked to some good duties by thâ— pricking sharpe or smart words of the wise chasing and rubbing these dead sleepers in sinne and mollifying yea scarifying their rough crusted barked consciences that cannot bleede stirring vp the idle worme to her worke with the tarte vinegar of Gods iudgements and plagues denounced against them in the Lawe This is the effect and vse of words spoken by the wise inspired of God But contrarily such as speake of themselues making merchandise of the word are flatterers and claw-backes sowing pillowes vnder the elbowes of sleepers to make them sleepe out their eyes and to make fooles runne starke madde They winke at proude carnalls but doe not mortifie them that they might deuote themselues to good workes yea they doe rather glorifie them and admire their persons because of aduantage and so both fall downe into the same condemnation This hath beene alwayes the practise of false prophets false apostles and shepheards of olde and is now at this present And the proude couetous oppressing carnalls preferre and countenance such teachers they dignifie them and honour them to be flattered by them and partake with them in their sinnes But their madnesse shall in the end be manifested and the patient abiding of the meeke shall not alway be forgotten Paul saith Let him not be a yong Scholler c. But who is now so fit as a yong Scholler proude and talkatiue a fashionable foole ciuill ethnically ciuil and courtier like The finest Gentleman the best Minister But a fine Gentleman and a Romish reader will prooue all one in the end I feare yet is the Reader better then the proude Corinthian Preacher And as nayles fastened by the maisters of Assemblies Euen as nailes being driuen into pales doe fasten them to their â—a les so the godly and graue sentences of teachers which are the maisters of Assemblies or congregations gathered together to be instructed in the knowledge of God and their duties do pierce into their hearts to vnite them vnto God and one to another and to containe them for euer in that holy vnion of faith and communion of loue which is the true coporation of the Saints or inuisible Church Contrarily false teachers and schismatickes breake this vnion of faith and dissolue this bond of loue bringing in erroneous doctrines and opinions to corrupt the mindes and manners of men whereby they fall from the godly purity and plainnesse of the Gospell to contentions and proud ianglings but in the meane space liue according to their lusts yea without all sense of Religion and are to euery good worke reprobate yea enemies to the truth of that which outwardly in hypocrisie they professe as they do which stand vp at the Creed but fight against the Gospell which make a leg at the name of Iesus but hate his commandement of faith and loue which receiue the signe of the crosse but fight vnder the diuels banner against Christ and his kingdome This is the miserable condition of Papists Libertines Atheists Epicures whose hearts are not brawny but stony that neither goades nor nailes can pierce into them Woe be to them for they are full of enuy and hatred as Cain they are mockers as Ismael deuoted to their bellies as Esau They are as they that striue with the Priest Amos 5. 10. Woe be vnto them for they are false accusers of their brethren and stir vp hatred against their brethren that are better then they Woe be vnto them for they are dogs and wolues in sheepes cloathing thirsting for the bloud of the Saints they present themselues among the people of God as Satan did to cauill Iob 2. and take all occasions to disgrace the truth and to bring the feare of God into slander Wo be to those reuolting Pagans which oppose Princes lawes against the kingdome of Iesus Christ whereof they are the guard and protectors These as the first begotten of the diuell oppose the letter of the law against the intent equitie and conscience thereof saying that they are for law not for conscience Which are giuen from one Shepheard An amplification of those acceptable and vpright words of the wise by the efficient cause or author thereof namely God in Christ termed a Shepheard or chiefe Shepheard because he gathereth together and feedeth his people with the spirituall bread and waters of life as shepheards do their flockes Psal 23. 1. Ioh. 10. 11. Chap. 4. 14. and 6. 50. 51. Verse 12. And further by these my sonne be admonished of making many bookes there is no end and much studie is a wearinesse to the flesh A Regression to the admonition interrupted ver 9. 10. 11. This verse containeth first the admonition it selfe secondly the reasons The admonition is in the former words wherein are to be considered first the subiect of it namely the persons to whom it is directed euery faithfull Reader and therefore he speaketh to all vnder the name of one and that out of loue as a father to his child and that euery one might hearken to him as a louing and dutifnll childe to his father he calleth him his sonne Secondly the matter it selfe By these be admonished An exhortation is a prouocation or incitement to embrace and follow that which is good an admonition is an inducement of a cautelous consideration or practicke remembrance of that which is hurtfull and euill to auoide it It is enforced by destructiue arguments tending to deterre and auert the party admonished from an error to embrace and follow the contrary good Exhortation and admonition are of a thing already proued and granted bnt perswasion and disswasion are of a thing doubtfull and probable Be admonished by these arguments euidently euicting the vanity of worldly things and auoid the vnprofitable courses of worldly minded men who seeking for an happy state in the state of corruption and misery find nothing but rather lose the true felicity Contrarily lay hold on these precepts of wisedome charity and piety and rest thy selfe on God who shall without thy carking and thoughtfull caring administer all things needfull for thee and thine For thou cansâ— not adde one cubite to thy stature nor make one haire white or blacke but euery plans which God hath not planted shall bee rooted vp Let this therefore that hath beene said be sufficient to settle and stablish thine heart and minde in the right path that I haue shewed thee Rejoyee in that which God sendeth strife and vaine feares neyther make nor mend be content with thy state doe good alway to thy abilitie and there set vp thy rest If this will not yet satisfie then remember Lots wife Remember Diues Remember the couetous rich man Luke 12. Of making Bookes there is no end
obedience not fantastick dreaming as they that would seem to be as deuout as Mary and yet are as proud as Iezebel as zealous as Dauid but as couetous as Nabal A meere delusiō Verse 13. Let vs heare the conclusion of the whole matter Feare God and keepe his commandements for this is the whole dutie of man THe generall conclusion of the whole scope of all Christian doctrine and exhortation For all is but the mortification of the old man and the quickning or renewing of the inner man and both these are one They are one motion and differ but in respect of the termes à quo ad quem For what is that which mortifieth but life The spirit of mortification enliueth and the spirit of life mortifieth at one and the same instant vno actu The conclusion is inferred by way of exhortation to moue attention to print in the memory the substance of all and the maine end of all writings which whosoeuer hath not rooted in his heart he can neither vnderstand rightly nor do truly but is a lyer euen a very hypocrite in his best speechss and best actions Thomas sayd to Christ Ioh. 14. 5. We know not whither thou goest and how can we know the way The knowledge of the place goeth before the knowledge of the way and the maine end and drift of euery instruction and action is first to be weighed What is the end of all writings but to feare God and keepe his commandements He that doth not this knoweth nothing and is but a dreamer Feare God and keepe his commandements This is the substance of the conclusion consisting of two precepts the one whereof concerneth the inward man or the affection the other concerneth the outward man or the action the one the heart the other the life Concerning the first by feare is meant a reuerent awe of Gods maiestie proceeding from faith whereby through the feeling of his loue as well as the weight of his displeasure we are afraid to offend him Feare is put for the whole worship of God by the figure Synecdoche It is the principall part of Gods worship and keepeth all the other in their duties all euill being committed where it is wanting Therefore sayth the Scripture Blessed is the man that feareth alway It is the beginning of wisedome true and sauing wisedome Prou. 14. 16. and the perfection of piety For the better vnderstanding hereof I wil insist a litle vpō it There are sundry sorts of feare First Dabolicall Iam. 2. 19. The diuels beleeue and tremble Second Naturall It is an affection or passion of the heart whereby we feare not onely death or dissolution but dangers and euils that are destructiue of our good estate or welfare This feare is by naturall instinct in all sensible creatures as well as in man and in the godly as they are men and in Christ as he was man subiect to our infirmities not to sin This feare of it selfe is not a sinne for Christ could not sin but in vs it is sin by reason of our corruption because we do not order it according to the law of God but Christ in fearing death did also submit himselfe to the decree of his Father according to the commandement Thou shalt loue the Lord thy God with all thine heart c. So feare was ouercome of loue or rightly ordered by loue So the godly after the example of Christ though they feare death yet they humble themselues to death and to all crosses because the loue of God taketh away or extenuateth feare Third Worldly feare This is the corruption of naturall feare when as men do forsake or deny God and Christ in what measure soeuer that they might not lose their goods good name pleasures preferments c. The worldly iealous zealous deuout are full of this feare Their feare is great and continual but it is a pernicious and damnable feare and all that they feare be they neuer so subtil and prouident shal fall vpon them Math. 10. 28. Feare not them which kill the body c. Ioh. 12. 42. many beleeued on Christ but durst not confesse him lest they should be put out of the Synagogue and incurre the displeasure of great ones This was Nicodemus his infirmity Ioh 3. 2. The Princes Priests and Pharises were drunke with this feare Ioh. 11 48. Fourth Seruile feare It is proper to the wicked For their conscience being guilty of sin they feare the wrath of God both temporall and eternall Prou. 28. 1. The wicked flie when no man pursueth The wicked are like a raging sea Esay 57. 20. It hath two effects First it restraineth from grosse crimes and constraineth to outward duties at leastwise it mitigateth the extremities of sinners as doth also the sword of the magistrates which curbeth those that are senslesse or haue but a dogs conscience Hence the Poet sayth Oderunt peccare boni virtutis amore Oderunt peccare mali virtutis amore When as Paul disputed of righteousnesse temperance and the iudgement to come Felix trembled Acts 24. 25. Secondly it worketh hardnes of heart and desperation in some when it groweth to an height of wicked resolution all hope being vtterly quenched Fifth Filiall or sonlike feare This is proper to the regenerate who by this feare are moued to auoide sinne and to liue godlily and righteously It ariseth from the knowledge of God and out selues and from the feeling of his acceptation loue of vs wrought in our hearts by the holy Ghost Of this Solomon saith Prou 1 17 and Psal 111. 10. The feare of the Lord is the beginning of wisedome a good vnderstanding haue all they that do his commandements Iob 28. 28. The feare of the Lord is wisedome and to depart from euill is vnderstanding More plainely this feare is thus begotten 1. When a man heareth the Lawe what is there commaunded and forbidden the Holy-Ghost commeth and taketh away the vaile of naturall blindnesse and slumbering causing him to see his sinne and to beholde the wrath of God vpon him euen to lay them both to his hard heart whereupon feare troubleth the conscience and breaketh the hard heart 2. When a men in this case heareth the Gospel the Holy-Ghost inlightneth his minde to vnderstand and beleeue and to apply the promises to himselfe whereupon hee beginneth to feele quietnesse and peace of conscience being more and more perswaded that hee is beloued of God Now on this perswasion ariseth the loue of God for his loue grace and mercie in Christ On this loue ariseth a new feare namely to displease God so louing and mercifull Psal 130. 4. There is mercie with thee that thou mayest be feared Of this filiall feare there be foure degrees expressed by the feare of children toward their parents whereof there are foure degrees First a childe loueth his parents and flieth to them as his chiefe refuge yet is he held in obedience with threatthreatnings and feare of the rodde Secondly partly by reason partly