pg 31Editor’s NoteSermon 3Critical Apparatus| A [N1r] SERMON Preached at WHITE-HALL, Editor’s NoteNovemb. 2. 1617.
Editor’s Note6Psal. 55. 19.
7Because they have no changes, therefore they fear not God.
Editor’s Note8In a Prison, where men wither'd in a close and perpetual imprisonment; In a Editor’s Note9Galley, where men were chain'd to a laborious and perpetual slavery; In 10places, where any change that could come, would put them in a better state, 11then they were before, this might seem a fitter Text, then in a Court, where 12every man having set his foot, or plac'd his hopes upon the present happy 13state, and blessed Government, every man is rather to be presum'd to love 14God, because there are no changes, then to take occasion of murmuring at the Editor’s Note15constancie of Gods goodness towards us. But because the first murmuring 16at their present condition, the first Innovation that ever was, was in Heaven; Editor’s Note17The Angels kept not their first Estate: Though as Princes are Gods, so their Editor’s Note18well-govern'd Courts, are Copies, and representations of Heaven; yet the 19Copy cannot be better then the Original: And therefore, as Heaven it self had, Editor’s Note20so all Courts will ever have, some persons, that are under the Increpation of 21this Text, That, Because they have no changes, therefore they fear not God: At 22least, if I shall meet with no conscience, that finds in himself a guiltiness of 23this sin, if I shall give him no occasion of repentance, yet I shall give him 24occasion of praysing, and magnifying that gracious God, which hath preserv'd 25him from such sins, as other men have fallen into, though he have not: For, I | [N1v] 26shall let him see first, The dangerous slipperiness, the concurrence, the Divisio. 27co-incidence of sins; that a habit and custom of sin, slips easily into that Editor’s Note28dangerous degree of Obduration, that men come to sin upon Reason; they Editor’s Note29find a Quia, a Cause, a Reason why they should sin: and then, in a second 30place, he shall see, what perverse and frivolous reasons they assign for their 31sins, when they are come to that; even that which should avert them, they 32make the cause of them, Because they have no changes. And then, lastly, by Editor’s Note33this perverse mistaking, they come to that infatuation, that dementation, as Editor’s Note34that they loose the principles of all knowledge, and all wisedom: The fear of pg 3235God is the beginning of wisedom; and, Because thy have no changes, they fear 36not God.
37Part I. First then, We enter into our first Part, The slipperiness of habitual sin, Editor’s Note38with that note of S. Gregorie, Peccatum cum voce, est culpa cum actione; peccatum Critical Apparatus39cum clamore, est culpa cum libertate; Sinful thoughts produc'd into actions, are 40speaking sins; sinful actions continued into habits, are crying sins. There is a 41sin before these; a speechless sin, a whispering sin, which no body hears, but 42our own conscience; which is, when a sinful thought or purpose is born in Editor’s Note43our hearts, first we rock it, by tossing, and tumbling it in our fancies, and 44imaginations, and by entertaining it with delight and consent, & with remem-45bring, with how much pleasure we did the like sin before, and how much we Editor’s Note46should have, if we could bring this to pass; And as we rock it, so we swathe it, Editor’s NoteCritical Apparatus47we cover it, with some pretences, some excuses, some hopes of concealing it; 48and this is that, which we call Morosam delectationem, a delight to stand in the 49air and a prospect of a sin, and a loathness to let it go out of our sight. Of this Editor’s Note50sin S. Gregory sayes nothing in this place, but onely of actual sins, which he 51calls speaking; and of habitual, which he calls crying sins. And this is as far, as Editor’s Note52the Schools, or the Casuists do ordinarily trace sin; To find out peccata Editor’s Note53Infantia, speechless sins, in the heart; peccata vocatia, speaking sins, in our 54actions; And peccata clamantia, crying and importunate sins, which will not 55suffer God to take his rest, no nor to fulfil his own Oath, and protestation: He 56hath said, As I live, I would not the death of a sinner; and they extort a death 57from him. But besides these, Here is a farther degree, beyond speaking sins, 58and crying sins; beyond actual sins and habitual sins; here are peccata cum 59ratione, and cum disputatione; we will reason, we will debate, we will dispute it 60out with God, and we will conclude against all his Arguments, that there is a Editor’s Note61Quia, a Reason, why we should proceed and go forward in our sin: Et pudet 62non esse impudentes, as S. Augustine heightens this sinful disposition; Men grow Editor’s Note63asham'd of all holy shamefac'dness, and tenderness toward sin; they grow 64asham'd to be put off, or frighted from their sinful pleasure, with the ordinary Editor’s Note65[N2r] terror of | Gods imaginary judgements; asham'd to be no wiser then S. Paul 661 Cor.1.21. would have them, to be mov'd, or taken hold of, by the foolishness of preaching; 67or to be no stronger of themselves then so, that we should trust to anothers Editor’s Note68Matth. 8. taking of our infirmities, and bearing of our sicknesses; Or to be no richer, or Editor’s Note69Luc. 12. no more provident then so, To sell all, and give it away, and make a treasure in 70Heaven, and all this for fear of Theeves, and Rust, and Canker, and Moths Editor’s Note71here. That which is not allowable in Courts of Justice, in criminal Causes, To 72hear Evidence against the King, we will admit against God; we will hear 73Evidence against God; we will hear what mans reason can say in favor of the 74Delinquent, why he should be condemned; why God should punish the soul Editor’s Note75eternally, for the momentany pleasures of the body: Nay, we suborn witnesses 76against God, and we make Philosophy and Reason speak against Religion, and Editor’s Note77against God; though indeed, Omne verum, omni vero consentiens; whatsoever is 78true in Philosophy, is true in Divinity too; howsoever we distort it, and wrest it pg 3379to the contrary. We hear Witnesses, and we suborn Witnesses against God; Editor’s Note80and we do more; we proceed by Recriminations, and a cross Bill, with a Quia 81Deus, because God does as he does, we may do as we do; Because God does not Critical Apparatus82punish Sinners, we need not forbear sins; whilst we sin strongly, by oppressing Editor’s NoteCritical Apparatus83others, that are weaker, or craftily by circumventing others that are simple. 84This is but Leoninum, and Vulpinum, that tincture of the Lyon, and of the Fox, 85that brutal nature that is in us. But when we come to sin, upon reason, and Editor’s Note86upon discourse, upon Meditation, and upon plot, This is Humanum, to 87become the Man of Sin, to surrender that, which is the Form, and Essence of 88man, Reason, and understanding, to the service of sin. When we come to sin Editor’s Note89wisely and learnedly, to sin logically, by a Quia, and an Ergo, that, Because 90God does thus, we may do as we do, we shall come to sin through all the Arts, Editor’s Note91and all our knowledge, To sin Grammatically, to tie sins together in construc-Editor’s Note92tion, in a Syntaxis, in a chaine, and dependance, and coherence upon one Editor’s Note93another: And to sin Historically, to sin over sins of other men again, to sin by 94precedent, and to practice that which we had read: And we come to sin Editor’s Note95Rhetorically, perswasively, powerfully; and as we have sound examples of our 96sins in History, so we become examples to others, by our sins, to lead and 97encourage them, in theirs; when we come to employ upon sin, that which is 98the essence of man, Reason, and discourse, we will also employ upon it, those 99which are the properties of man onely, which are, To speak, and to laugh; we 100will come to speak, and talk, and to boast of our sins, and at last, to laugh and Editor’s Note101jest at our sins; and as we have made sin a Recreation, so we will make a jest of 102our condemnation. And this is the dangerous slipperiness of sin, | to slide by [N2v] 103Thoughts and Actions, and Habits, to contemptuous obduration.
104Now amongst the manifold perversnesses and incongruities of this artificial Part II. 105sinning, of sinning upon Reason, upon a quia, and an ergo, of arguing a cause 106for our sin; this is one, That we never assigne the right cause: we impute our 107sin to our Youth, to our Constitution, to our Complexion; and so we make our 108sin our Nature: we impute it to our Station, to our Calling, to our Course of 109life; and so we make our sin our Occupation: we impute it to Necessity, to 110Perplexity, that we must necessarily do that, or a worse sin; and so we make Editor’s Note111our sin our Direction. We see the whole world is Ecclesia malignantium, a Psal.26.5. Editor’s Note112Synagogue, a Church of wicked men; and we think it a Schismatical thing, to Editor’s Note113separate our selves from that Church, and we are loth to be excommunicated 114in that Church; and so we apply our selves to that, we do as they do, with the Editor’s Note115wicked we are wicked; and so we make our sin our Civility. And though it be 116some degree of injustice, to impute all our particular sins, to the devil himself, Editor’s Note117after a habit of sin hath made us spontaneos dæmones, devils to our selves; yet Chrysost. 118we do come too near an imputing our sins to God himself, when we place such Editor’s Note119an impossibility in his Commandments, as makes us lazie, that because we Editor’s Note120cannot do all, therefore we will do nothing; or such a manifestation and 121infallibility in his Decree, as makes us either secure, or desperate; and say, The 122Decree hath sav'd me, therefore I can take no harm; or, The Decree hath pg 34123damn'd me, therefore I can do no good. No man can assigne a reason in the 124Sun, why his body casts a shadow: why all the place round about him, is 125illumin'd by the Sun, the reason is in the Sun; but of his shadow, there is no Editor’s Note126other reason, but the grosness of his own body: why there is any beam of light, Editor’s Note127any spark of life, in my soul, he that is the Lord of light and life, and would not Editor’s Note128have me die in darkness, is the onely cause; but of the shadow of death, 129wherein I sit, there is no cause, but mine own corruption. And this is the 130cause, why I do sin; but why I should sin, there is none at all.
Editor’s Note131Yet in this Text the Sinner assignes a cause; and it is, Quia non mutationes, Editor’s Note132Because they have no Changes. God hath appointed that earth, which he hath 133given to the sons of men, to rest, and stand still; and that heaven which he 134reserves for those sons of men, who are also the sons of God, he hath 135appointed to stand still too: All that is between heaven and earth, is in per-136petual motion, and vicissitude; but all that is appointed for man, mans Editor’s Note137possession here, mans reversion hereafter, earth and heaven, is appointed for 138rest, and stands still; and therefore God proceeds in his own way, and declares 139his love most, where there are fewest Changes. This rest of heaven, he hath Editor’s Note140[N3r] expressed often, by the | name of a Kingdom, as in that Petition, Thy kingdom 141come: And that rest which is to be derived upon us, here in earth, he expresses Editor’s Note142in the same phrase too, when having presented to the children of Israel, an 143Inventary and Catalogue of all his former blessings, he concludes all, includes 144all in this one, Et prosperata es in regnum, I have advanced thee to be a king-145dom: which form, God hath not onely still preserv'd to us, but hath also Editor’s Note146united Kingdoms together; and to give us a stronger body, and safer from all Editor’s Note147Changes, whereas he hath made up other Kingdoms, of Towns and Cities, he Editor’s Note148hath made us a Kingdom of Kingdoms, and given us as many Kingdoms to 149our Kingdom, as he hath done Cities to some other. Gods gracious purpose Critical Apparatus150then to man, being Rest, and a contented Reposedness in the works of their 151several Callings; and his purpose being declared upon us, in the establishing 152and preserving of such a Kingdom, as hath the best Body, (best united in it 153self, and knit together) and the best Legs to stand upon, (Peace and Plenty) 154and the best Soul to inanimate and direct it, (Truth of Religion) and the best Editor’s Note155Spirits to make all parts answerable and useful to one another, (Wisdom and 156Vigilancie in the Prince, Gratitude and Chearfulness in the Subject:) And Editor’s Note157since God hath gone so far, once in our time already, in expressing his care of 158our Rest and Quiet, as to give us a Change without Change, an alteration of 159Persons, and not of Things, that we saw old things done away, in the Secession 160of one, and all things made new in the Succession of another Soveraign, and 161all this newness done without Innovation; so that, as David says of the whole Editor’s NoteCritical Apparatus162Psal. 76.8. earth, we might say again of this Land, Terra tremuit & quievit, The earth Editor’s Note163shak'd, and stood still at once; it was all one act, to have been afraid, and to 164have been instantly secur'd again, since nothing beyond that, nothing equal 165to that Change, can be imagin'd by us from God; may it be ever his gracious 166pleasure, to continue us, the enjoying of our present Rest, without shewing us pg 35167any more Changes. As (to end this Branch) it were a strange enormity, a 168strange perversness in any man, to plant a Garden in any place, therefore, 169because he foresaw an Earthquake in that place, that would disorder and 170discompose his Garden again; or to build in any place therefore, because the 171fire were likeliest to take hold of that street; that is, to make any thing the cause 172of an action, which should naturally enforce the contrary: so is it an irreligious 173distemper, to be the bolder in sin, because we have no Changes, or to defer our 174conversion from sin, till Changes, till Afflictions come. For, Satan knew the 175air, and complexion, and disposition of the world, well enough: he argued not 176impertinently, nor frivolously, for the general, though he were deceived in the Editor’s Note177particular, in Job, when he said to God, Stretch out thy hand, and touch his 2.5. 178bones, and his flesh, and see if he will | not blaspheme thee to thy face. Afflictions, [N3v] 179and Changes in this life, do not always direct us upon God: The displeasure Editor’s Note180of a Prince may make a harsh person more supple, more appliable then 181before; his graces receiv'd may make him more accessible, more equal, more 182obsequious, then before: and losses and forfeitures sustain'd, or threatned, 183may make him more apt to give, to bleed out, to redeem his dangers, then 184before: But these Changes do not always make him an honester man, nor a Editor’s Note185better Christian then before. And therefore, says the Apostle, Study to be quiet; 1 Thess.4.11 186Labour to finde a testmony of Gods love to you, in your present estate, 187and never put your self, either for temporal, or spiritual amendment, upon 188Changes.
189To proceed then: This shutting up of themselves against the fear of God, is Editor’s Note190not meerly quia non mutationes, because there are no changes; but, quia non Editor’s Note191illis, because They have no changes. It is a dangerous preterition, not to bring a 192mans self into Consideration; but to consider no man but himself, to make Editor’s Note193himself the measure of all, is as dangerous as narrowness. The Epigrammatist 194describes the Atheist so, That he desires no better argument to prove that 195there is no God, but that he sees himself, Dum negat ista beatum, prosper well 196enough, though he do not believe this prosperity to proceed from God. What 197miseries soever fall upon others, affect not him. He may have seen, since he 198was born, the greatest Kingdom in Christendom likely to have been broken in Editor’s Note199pieces, and canton'd into petty Seigniories, and so left no Kingdom: he may Editor’s Note200have seen such a danger upon our next neighbours, as that, when the power-201fullest Enemy in Christendom hung over their heads, and lay upon their 202backs, they bred a more dangerous enemy in their own bosomes, and bowels, 203by tearing themselves in pieces, with Differences, in Points of subdivided 204Religion, and impertinent Scruples, unjustly call'd Points of Religion; in 205which, men leave Peace, and Unity, and Charity, the true ways of Salvation, 206and will enquire nothing, but how soon, how early God damn'd them: They Editor’s Note207must know, sub quibus Consulibus, in whose Reign, in whose Mayoralty, Editor’s Note208what hour of the day, and what minute of that hour, Gods eternal Decree of 209Election or Reprobation was made. Many, very many of these Changes he may 210have seen and heard; but all these he hears, as though he heard them out of Editor’s Note211Livie, or out of Berosus, or in Letters from China, or Japan; and not as though 212they concern'd his Time, or his Place, or his Observation. To contract this: pg 36Editor’s Note213We have all been either in Wars, and seen men fall at our right hand, and at our Editor’s Note214left, by the Bullet; or at Sea, and seen our Consort sunk by Tempest, or taken 215by Pyrates; or in the Citie, and seen the Pestilence devour our Parents above 216us, our Children below us, our Friends round about us; or in the Court, and 217[N4r] seen Gods judge-| ments overtake the most secure, and confident: we have all Editor’s Note218seen such Changes as these everywhere; but quia non nobis, because the Bullet, 219the Shipwrack, the Pyrate, the Pestilence, the Judgements have not reach'd us, 220in our particular persons, they have not imprinted the fear of God in us.
221Non habent. And the word of the Text, carries it farther then so: it is not because There 222are no Changes, for they abound; nor because They have had none, for none Editor’s Note223escapes; but it is, Quia non habent, because they have no present, nor imminent 224danger in their contemplation now; because no affliction lies upon them now, 225therefore they are secure. It is not Quia non habuerunt; every person, every 226state, every Church, hath had Changes: Because the Romane Church will 227needs be all the world, we may consider all the world in her, so far; she hath Editor’s Note228had such a Change, as hath awakened other Princes to re-assume, and to 229restore to themselves, and their Crowns, their just Dignities; so she hath had a 230Change in Honour and Estimation. She hath had such a Change, as hath 231contracted and brought her into a narrower chanel, and call'd in her overflow-232ings; so she hath had a Change in Power and Jurisdiction. She hath had such 233a Change, as hath lessened her Temporal treasure everywhere, and utterly 234abolished her imaginary Spiritual treasure, in many places; she hath had a 235change in Means, and Profit, and Revenue: she hath had such a change, as that Editor’s Note236they who by Gods commandment are come out from her, have been equal, even 237in number, to them who have adhered to her; such a change, as hath made her Editor’s NoteCritical Apparatus238Doctrine appear, some to be the doctrines of men, and some the doctrines of 239devils: such a change in Reputation, in Jurisdiction, and in Revenue, and in 240Power, and in manifestation of her Disguises, she hath had: But quia non habet, 241because she decays not every day, the Reformation seems to her to be come Editor’s Note242to a period, as high as it shall go: Because she hath a mis-apprehension of Editor’s Note243some faintness, some declinableness towards her again, even in some of our 244Professors themselves, who (as she thinks) come as near to her, as they dare: Editor’s Note245Because she hath gained of late upon many of the weaker sex, women laden 246with sin; and of weaker fortunes, men laden with debts; and of weaker con-247sciences, souls laden with scruples; therefore she imagines that she hath seen Critical Apparatus248the worst, and is at an end of her change; though this be not indeed a running, Editor’s Note249an ebbing back of the main River, but onely a giddy and circular Eddy, in some 250shallow places of the stream, (which stream, God be blessed, runs on still Editor’s Note251currantly, and constantly, and purely, and intemerately, as before) yet because 252her corrections are not multiplied, because her absolute Ruine is not acceler-253ated, she hath some false conceptions of a general returning towards her, and Editor’s Note254[N4v] she sears up herself against all sense of Truth, and all tenderness of | Peace; Editor’s Note255and because she hath rid out one storm, in Luther and his successors, therefore pg 37256she fears not the Lord for any other, Quia non habent, Because she hath no 257changes, now.
Editor’s Note258Habuerunt then, They have had changes; and Habebunt, They shall have Editor’s Note259more, and greater: Impii non stabunt, says David, The wicked shall not stand: Editor’s Note260In how low ground soever they stand, and in how great torment soever they 261stand, yet they shall not stand there, but sink to worse; and at last, non stabunt 262in judicio, They shall not stand in judgement, but fall there, from whence there 263is no rising: Non stabunt: They shall not stand, though they think they shall; 264they shall counterfeit the Seals of the Holy Ghost, and delude themselves with 265imaginary certitudes of Salvation, and illusory apprehensions of Decrees of 266Election: nay, non stabunt, They shall not be able to think that they shall stand: 267that which the Apostle saith, Let him that thinketh he standeth, take heed lest he 1 Cor. 10.12. 268fall, belongs onely to the godly; onely they can think, deliberately, and upon 269just examination of the marks and evidences of the Elect, that they shall 270stand: God shall suffer the wicked to sink down, not to a godly sense of their 271infirmity, and holy remorse of the effects thereof; but yet lower then that, to a Editor’s Note272diffident jealousie, to a desperate acknowledgement, that they cannot stand in 273the sight of God: they shall have no true rest at last: they shall not stand; nay, 274they shall not have that half, that false comfort by the way; they shall not be 275able to flatter themselves by the way, with that imagination that they shall 276stand.
277Now, both the ungodly, and godly too, must have Changes: in matter of 278Fortune, changes are common to them both: and then, in all, of all conditions, Editor’s Note279Mortalitas Mutabilitas, says St. Augustine: even this, That we must die, is a Editor’s Note280continual change. The very same word, which is here kalaph, is in Job also: All 14.14. 281the days of my appointed time, till my changing come. And because this word 282which we translate changing, is there spoken in the person of a righteous man, Editor’s Note283some Translators have rendred that place, Donec veniat sancta nativitas mea, Symma. 284Till I be born again: the change, the death of such men, is a better birth: And 285so the Chaldee Paraphrasts, the first Exposition of the Bible, have express'd it, Editor’s Note286Quousque rursus fiam, Till I be made up again by death: He does not stay to call Editor’s Note287the Resurrection a making up; but this death, this dissolution, this change, is a Editor’s Note288new creation; this Divorce is a new Marriage; this very Parting of the soul, is 289an Infusion of a soul, and a Transmigration thereof out of my bosome, into the Editor’s Note290bosom of Abraham. But yet, though it is all this, yet it is a change; Maxima Bernard. 291mutatio est Mutabilitatis in Immutabilitatem, To be changed so, as that we can 292never be changed more, is the greatest change of all. All must be changed so Editor’s Note293far, as to die: yea, those who shall, in some sort, escape that death; those whom Editor’s Note294the last | day shall surprise upon earth, though they shall not die, yet they shall [O1r] Editor’s Note295be changed. Statutum est omnibus, semel mori, All men must die once; we live all Editor’s NoteCritical Apparatus296under that Law. But statutum nemini bis mori: since the promise of a Messiah, Heb.9.27. 297there is no Law, no Decree, by which any man must necessarily die twice; a 298Temporal death, and a Spiritual death too. It is not the Man, but the Sinner, Editor’s Note299that dies the second death: God sees sin in that man, or else that man had pg 38300never seen the second death. So we shall all have one change, besides those 301which we have all had; good and bad must die: but the men in this text, shall 302have two. But whatsoever changes are upon others in the world, whatsoever Critical Apparatus303upon themselves; whatsoever they have had, whatsoever they are sure to have; 304yet, Quia non habent, non timent Deum; Because they have none now, they fear 305not God. And so we are come to our third and last Part.
306Part III. They fear not God: This is such a state, as if a man who had been a Editor’s Note307Non timent. Schoolmaster all his life, and taught others to read, or had been a Critick all 308his life, and ingeniosus in alienis, over-witty in other mens Writings, had read 309an Author better, then that Author meant, and should come to have use of his Editor’s Note310Reading to save his life at the Bar, when he had his Book, for some petty Editor’s Note311Felony, and then should be stricken with the spirit of stupidity, and not be able 312to read then. Such is the state of the wisest, of the learnedest, of the mighteiest Editor’s Note313in this world: If they fear not God, they have forgot their first letters; they 314have forgot the basis and foundation of all Power, the reason and the purpose Editor’s Note315of all Learning, the life and the soul of all Counsel and Wisdom: for, The fear 316of God is the beginning of all. They are all fallen into the danger of the Law; 317they have all sinn'd: they are offer'd their Book, the merciful promises of God 318to repentant sinners, in his Word; and they cannot read, they cannot apply 319them, to their comfort: There is Scripture, but not translated, not transferr'd Editor’s Note320to them: there is Gospel, but not preached to them; there are Epistles, but not 321superscribed to them.
Editor’s Note322Psal. 111.10 It is an hereditary Sentence, and hath pass'd from David in his Psalms, to 323Prov. 1.7. Solomon in his Proverbs, and then to him that glean'd after them both, the Editor’s Note324Ecclus 1.16. Author of Ecclesiasticus, The fear of the Lord is the beginning of wisdom. All three Editor’s Note325profess all that, and more then that. It is Blessedness it self, says the father, Editor’s Note326David; Blessedness it self, says the son, Solomon; and Plenitudo Sapientiæ, and 327Omnis Sapientia, says the other, The fulness of wisdom, and the onely Editor’s Note32828. wisdom. Job had said it before them all, Ecce, timor Domini, ipsa est sapientia; Editor’s Note32933.6. The fear of the Lord, is wisdom it self: And the Prophet Esai said it after, of 330Ezechias, There shall be stability of thy times, strength, salvation, wisdom, and 331knowledge; for, the fear of the Lord shall be thy treasure. It is our supply, if we 332should fear want, and it is our reason that we cannot fear want; for, he that Editor’s Note333[O1v] fears | God, fears nothing else. As therefore the Holy Ghost hath placed the 334beginning of wisdom in this fear; so hath he the consummation and perfection of 335this wisdom, even in the perfect pattern of all wisdom, in the person of Christ Critical Apparatus336Esai.11.2. himself, The Spirit of the Lord shall rest upon thee, the spirit of wisdom and 337understanding, the spirit of counsel and of might, the spirit of knowledge and of the 338fear of God. For, without this fear, there is no courage, no confidence, no 339assurance: And therefore Christ begun his Passion with a fear, in his Agony, Editor’s NoteCritical Apparatus340Tristis anima, My soul is heavie; but that fear delivered him over to a present Editor’s Note341conformity to the will of God, in his Veruntamen, Yet not my will, but thine Editor’s Note342be done: And he ended his Passion with a fear, Eli, Eli, My God, my God, why pg 39343hast thou forsaken me? and that fear deliver'd him over to a present assurance, Editor’s Note344In manus tuas Domine, confidently to commend his spirit into his hands, whom 345he seem'd to be afraid of.
Editor’s Note346Since then the Holy Ghost, whose name is Love; since God, who is Love it 347self, disposes us to this fear, we may see in that, That neither God himself, nor Editor’s Note348those of whom God said, Ye are gods, that is, all those who have Authority over 349others, can be lov'd so as they should, except they be fear'd, so as they should 350be too: If you take away due Fear, you take away true Love. Even that fear of Editor’s Note351God, which we use to call servile fear, which is but an apprehension of 352punishment, and is not the noblest, the perfectest kinde of fear, yet it is a fear, Editor’s Note353which our Saviour counsels us to entertain; Fear him that can cast soul and body Matth. 10. Editor’s Note354into hell; even that fear, is some beginning of wisdom. That fear Job had use of, Editor’s Note355when he said, Quid faciam cum surrexerit ad judicandum Deus? Here I may lay 31. 356hold upon means of Restitution; but when the Lord shall raise himself to Editor’s Note357judgement, how shall I stand? So also had David use of this fear, A judiciis tuis Psal. 119. 358timui: However I was ever confident in thy mercy, yet I was in fear of thy 359judgement. It is that fear which St. Basil directs us to, upon those words, Editor’s Note360Timorem Domini docebo vos, I will teach you the fear of the Lord, Cogita Psal. 33. 361profundum barathrum, To learn to fear God, he sends us to the meditation of 362the torments of hell. And so it is that fear, which wrought that effect in Editor’s Note363St. Hierome: Ego ob Gehennæ metum carcere isto me damnavi; For fear of that 364execution, I have shut my self up in this prison; for fear of perishing in the 365next world, I banish my self from this: There is a beginning, there is a great 366degree of wisdom, even in this fear.
367Now, as the fear of Gods punishments disposes us to love him, so that fear 368which the Magistrate imprints, by the execution of his Laws, establishes that Editor’s Note369love which preserves him, from all disestimation and irreverence: for, whom 370the Enemy does not fear, the Subject does not love. As no Peace is safe enough, 371where there is no thought of War; so the love of man towards God, and | those [O2r] 372who represent him, is not permanently setled, if there be not a reverential fear, 373a due consideration of greatness, a distance, a distinction, a respect of Rank, 374and Order, and Majestie. If there be not a little fear, by Justice at home, and 375by power and strength abroad, mingled in it, it is not that love, which God 376requires, to be first directed upon himself, and then reflected upon his Editor’s Note377Stewards and Vice-gerents: for, as every Society is not Friendship, so every 378Familiarity is not Love.
379But, to conclude: As he will be fear'd, so he will be fear'd, no otherwise, 380then as he is God: Non timuerunt Deum, is the increpation of the Text, They 381feared not God. It is timor Dei, and not timor Jehova: God is not here expressed Editor’s Note382by the name of Jehovah, that unexpressible and unutterable, that incom-383prehensible and unimaginable name of Jehovah. God calls not upon us, to be 384consider'd as God in himself, but as God towards us; not as he is in heaven, Editor’s Note385but as he works upon earth: And here, not in the School, but in the Pulpit; not Editor’s Note386in Disputation, but in Application. It is not timor Jehova, nor it is not timor 387Adonai: God does not call himself in this place, The Lord: for, to be Lord, to be Editor’s Note388proprietary of all, this is potestas tam utendi quam abutendi, It gives the Lord of pg 40389that thing power, to do, absolutely, what he will with that which is his: And so, 390God, as absolute Lord, may damn without respect of sin, if he will; and save 391without respect of faith, if he will. But God is pleased to proceed with us, 392according to that Contract which he hath made with us, and that Law which Editor’s Note393he hath given to us, in those two Tables, Tantummodo crede, Onely believe, and Editor’s Note394thy faith shall save thee; and, Fac hoc & vives, Live well, and thy good works Editor’s Note395shall make sure thy salvation. Lastly, God does not call himself here Dominum 396exercituum, The Lord of hosts; God would not onely be consider'd, and serv'd 397by us, when he afflicts us with any of his swords, Famine, War, Pestilence, 398Malice, or the like; but the fear requir'd here, is to fear him as God, and as Editor’s Note399God presented in this name, Elohim; which, though it be a name primarily 400rooted in power and strength, (for El is Deus fortis, The powerful God; and as 401there is no love without fear, so there is no fear without power) yet properly it 402signifies his Judgment, and Order, and Providence, and Dispensation, and 403Government of his creatures. It is that name, which goes thorow all Gods 404whole work of the Creation, and disposition of all creatures, in the first of 405Genesis: in all that, he is call'd by no other name then this, the name God; not 406by Jehovah, to present an infinite Majestie; nor by Adonai, to present an Editor’s Note407absolute power; nor by Tzebaoth, to present a Force, or Conquest: but onely in 408the name of God, his name of Government. All ends in this; To fear God, is to 409adhere to him, in his way, as he hath dispensed and notified himself to us; that 410[O2v] is, as God is manifested in Christ, | in the Scriptures, and applied to us out of 411those Scriptures, by the Church: not to rest in Nature without God, nor in 412God without Christ, nor in Christ without the Scriptures, nor in our private 413interpretation of Scripture, without the Church. Almighty God fill us with 414these fears, these reverences; that we may reverence him, who shall at last 415bring us, where there shall be no more changes; and hath already plac'd us in Editor’s Note416such a Government, as being to us a Type and Representation of the Kingdom 417of heaven, we humbly beg, may evermore continue with us, without changes, 418in Government, or in Religion.