Fifty sermons preached at the parish-church of St. Mary Magdalene Milk-street, London, and elsewhere whereof twenty on the Lords Prayer / by ... Anthony Farindon ... ; the third and last volume, not till now printed ; to which is adjoyned two sermons preached by a friend of the authors, upon his being silenced.

The Eighteenth SERMON. (Book 18)

Rom. XI. 20. Well: because of unbelief they were broken off, and thou standest by faith. Be not high minded: but fear.

MAN being a reasonable Creature, one would think he should need no other conduct to lead him in his way to bliss than the light of those precepts which are most reasonable. Be not high-minded. Why should we? but fear. Why should we not? the one posting us one till we bulg on the rocks, the other warily steering our course till we are brought unto the Ha∣ven. What need there any more incitements to the ful∣filling of a Law then Knowledg of it that it is just, and faculty and ability to perform it? Indeed good reason it is that our Reason and Will should incline to that which is reasonable, but, Man as he is endued with Reason so is he also with Passion, by which he becoms 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, various and manifold and mutable in his wayes. Nullum morosius animal, nul∣lum majori arte tractandum, could the Philosopher say; No creature more froward and headstrong, none more intractable, than Man. And there∣fore God also condescends in mercy, and is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, various and manifold in his instruction, teaching us to avoid those evils which bring desolation on our Souls, not only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by his written word, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the examples of other men, so visible that we may run and read them. He hath painted out every Sin with the ve∣ry bloud of the offendor. He hath beat out the teeth of oppression in one, whipt Idleness in another, Stricken Pride in a third: So that Sins are not better known than the Punishment of Sins, nor Gods Precepts more re∣markable than his Judgments. Now all these things happen'd unto them for ensamples, and are written for our admonition, on whom the ends of the world are come. And as Clemens speaks of the pillar of salt into which Lots * 1.1 wife was turned, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it was not a meer heavy and lumpish Statue, but had life and activity enough to season and preserve us from recidivation; so may we say, of all the fearful and terrible examples of Gods wrath in Scripture, they are not only the marks of his Justice, but the characters of his Love, silent Sermons, but of more efficacy many times than those that we preach: Our blessed Apostle here presents us * 1.2 with one, and that the most remarkable we find; not the cutting off of some wicked person from the city of the Lord, but the casting away of a whole nation, even the Israel of God. The Israelites were Gods peculiar nation, cul••'d out of the whole world, like Gedeon's fleece, full of the dew of heavenly benediction when all the world was dry beside. To them were committed the oracles of God. They had the Law and the Prophets: * 1.3

Illis apud Deum gratia, saith Tertullian, they were in great favour with God, that God taught them by word of mouth. God taught them by his Won∣ders, and by his Prophets, and by those many Ceremonies, which were as pictures, saith Melanchthon, and ocular Sermons, praenunciativae observa∣tiones, saith St. Augustine, so many prophecies of Christ. By these they might have been prepared and qualified for the receiving of the Messias. But these high Prerogatives, which should have level'd their minds, and carried them on in an even course to the fulness of time when their Redee∣mer should come, wrought a contrary effect, and swelled and lifted them up to the admiration of themselves, that they could not stoop to entertain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Messias so poor and naked and inglorious as Christ. Fi∣duciâ patrum inflati, sayth Tertullian, they were puft up with the conceit that Abraham was their Father, that God had raised up many famous men, amongst them. Quasi naturalem jactabant se habere justitiam, sayth Augu∣stine. They thought righteousness came to them by kind, and was deri∣ved unto them from the loins of their glorious predecessors. Well, saith the Apostle, for all this, for all they were branches of the good Olive-tree, and did partake of the root and juice and fatness thereof, by which they might have grown up, and been transplanted into the Paradise of eternity, yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were broken off, and scattered and dispersed, & coeli & so∣li extorres, driven about the earth, banished from their own country as well as from Heaven, made the scorn of the world, and the contempt of nations, not suffered to stay so much as in the borders of their own land. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, No man must dwell with them under the same roof, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or in the greatest sickness or extremity take Physick of them. None must wash in the same bath, not talk with them. It is a Canon of a Council in Trull. They are shut out, sayth Crusius, from the City in a place called Pera, by an arm of the Sea, nor are permitted to come to Constantinople to traffick but by ship. In a word, they are become a Proverb of obstinate impiety, so that when we call a man a Jew, we think we have rayled loud enough. Our Apostle com∣prehends all in this one word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were broken off; or if this will not serve, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will. They were not only branches lopt off, but cast away. A sad exsample, and now fresh and bleeding in the eyes of * 1.4 those primitive Christians in quos gratiam transtulit Deus pleniorem, on whom God had powred forth more plentiful and abundant Grace, who had been cut out off the wild olive, and grafted contrary to nature into the good * 1.5 olive-tree. And the most fit and opposite example it was they could look upon. What better spectacle for the Church than the Synagogue, in whose ruines and desolation she may read the dangerous effects of spiri∣tual Pride and Haughtiness of mind, and thence learn not to insult, but tremble. Therefore our Apostle hath drawn the picture of her ruine with this. Impress or Motto, NOLI ALTUM SAPERE, Be not high min∣ded, but fear. In which words you see we have a negative precept, Be not high-minded, and a positive and affirmative, but fear. The first is a Caution, the second a Prescript. The first gives us notice of a dan∣gerous disease, Haughtiness of mind: the second presents us an an∣tidote, Fear. For as spiritual Pride may cut us off, with the Jew, from the favour of God, so Fear is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a preservative, Be not high-minded; It cut off the Jew: But Fear, that being grafted into the good O∣live thou mayst grow and blossom and bring forth fruit and flourish for e∣ver. Of these in their order.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Noli altum sapere, is good counsel; and I find it often gi∣ven in the writings of the learned, to men of lofty eyes, who exercise them∣selves in great matters and in things too high for them, men of curious spe∣culation, * 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Nyssine

speaks, who being busy in the pursuit of things out of reach, unhappily pass by and oversee those more necessary things which are at hand; qui o∣mittunt quod possunt videre, dum quod non possunt intuentur, as Hilary; who loose the sight of those truths which are visible and easy, whilst they make too steddy a gaze on those which are past finding out; with the children of Ben••amin, learning to fling stones at a hairs breadth, and yet not able to see 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the wide and open and effectual Door of Faith. A * 1.7 disease indeed very dangerous, and which strikes and hinders us in our spi∣ritual growth. But this is rather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and not so op∣posite to our present purpose and the intent of the Apostle. The Mala∣dy here aimed at is an overweening conceit of our own worth, whether in respect of the knowledg of divine truths, or the practise of those virtues which are commended to us as the marks and characters of men in the favour and love of God. A disease mortal and fatal to the Jew; and to which the Christian was most obnoxious. He was newly come out of the valley and shadow of Death into the land of the living, and by the others fall and loss was entitled to great riches, as our Apostle speaks, * 1.8 and therefore he was more subject to this Disease of Haughtiness of mind. For the Orator will tell us, Nihil insolentius novitio divite; Men sud∣denly graced with favours and prerogatives are most insolent▪ and proud. And the Philosopher in his Rhetoriques saith, that men raised from the Dunghill to great fortunes and riches have commonly all the vices of rich men, and more.

And now that we may open this malady; we will search and inquire the cause of it, and see what it is that lifts up the mind to this dangerous pitch; what it is that swells and puffs us up, and makes us grossos, & grossi cordis, as Parisiensis most properly though barbarously speaketh, that makes the heart of man grosser and greater than it self; as in Italy they have long time had an art to feed up a foul 'till they make the Liver bigger than the body. What is there in Christianity that naturally can have this operation? We confess it is from heaven heavenly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Sy∣nesius speaks, deriving its pedegree from God. We read of rich glori∣ous promises; of royal prerogatives; of truth and peace and mercy which came by Jesus Christ: But all these are like the Physitians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to purge and cleanse us from the gross and corrupt humours, rather than full diet, to feed us up to that bulk that we are not able to weild and move ourselves in any order. The Gospel is from heaven; but we are of the earth, earthy. These Prerogatives are grants, not rewards. And Truth and Mercy are not the work of our hands, but the purchase of our Savi∣our. Quantò magìs lumen gratiae respicimus, the more stedfastly we look upon the throne of grace, Tantò magìs nos ipsos reprehèndimus; sayth the devout Schoolman. The more light we have, the more we see our own wants and impotency, and so become the more vile in our own eyes. Let * 1.9 us joyn Virtue with Faith, and with Virtue Knowledg, and with Knowledg Tem∣perance, and with Temperance Patience, yet none of these, not all these, of their own nature can produce any such effect as to make us be in love with our selves, or to raise us to that height as to overlook not only our selves, but our brethren. Were these virtues truly ours, or being ours did they appear to us in their own native shapes; they would discover unto us that the way to happiness is as the eye of a needle through which it is impo∣ssible for men of gross and overgrown conceits to enter. The cause then of this disease is not in the Gospel, or in the Riches of the Gospel, but in our selves, who are willing to be deceived; and in the Devil, who is totius erroris artifex, as Tertullian calls him the forges of all error and de∣ceit. For as God, whose very essenee is Goodness, doth in mercy mani∣fest

that Goodness out of Sin it self; So the Devil who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Wic∣ked one, abuseth Good unto evil; and when he cannot drive us to dispair by reason of our sin, he takes another course, and makes us presume upon con∣ceit of our righteousness. Take Virtue in its own shape, and it seems to call for fear and trembling, and to bespeak us to be careful and watchful that we forfeit not so fair an estate for false riches: But take it as from the De∣vils forge, and then, contrary to its own nature, it helps to blind and hoodwink us, that we see not the danger we are in, how that not only the way but our feet are slippery. It unfortunately occasions its own ruine, whilst we, with Nero in Tacitus, spend riotously upon presumption of treasure. The Schools teach us that Evil could not subsist if it were not founded in Good: How true this is in general I discuss not; but experi∣ence makes it plain that not only that Good which but appears so, which smiles upon us in an alluring pleasure, or glitters in a piece of Gold, or cringeth to us in his knee, that honours us, but also verum & plenum bonum, as St. Augustine calleth it, that which is fully and truly Good, not only pre∣tious Promises and high Prerogatives, which of themselves cannot make us good, but Piety and Patience and Holiness do swell and puff us up. That Good which makes us good, which names us good, is that by which we are made evil; And all this proceeds from our own wilful error and mistake: for Pride is the daughter of Ignorance, sayth Theodoret. Were we not deceived, with false visions and apparitions, it were impossible that either our eye should be haughty, or our neck stiff. The Philosopher will tell us that objects present themselves unto us like those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Ma∣thematical bodies which have many sides; and they who see one side, think all are like it, or the very same. We see the Gospel ex uno situ, but on one side, or, as Seneca speaks, ex adverso, on the wrong side. We see it pictu∣red in glory, but not in vengeance▪ It appears to us in a shape of mercy, not as it carries fire before it to consume us▪ We behold Christ as a Sa∣viour, not as a Lords We entertain Prerogatives as prerogatives, and no more, and never look on the other side where the obligation is drawn. We comtemplate Virtues as the work of our own hands, but are blind to those imperfections which they bear in their very forehead. Nay, our Sins pre∣sent themselves before us, but colour'd and painted over with the prero∣gatives of mercy and forgiveness. We consider our selves as Branches graf∣ted in, but cannot see the Tu excidêris, that we may be cut off. We consi∣der our strength, not our weakness. But could we totum rerum conceptum exhaurire, take-in the whole conceipt of our wayes, and apprehend our actions in their full being and essence, without those unnatural shadows and glosses, our minds would be as even as the Sea when no wind troubles it, and not raise those bubbles which are lost in the making, nor those raging waves which foam out nothing but our shame. But being thus lightned of our burden by error, every puff of wind lifts us up, above our sins, above the mutability of our nature, above ourselves, and above God himself. A Prerogative, which is but a breath; an appearance of Virtue, which is but a shadow; our own conceits, which are vainty, set us in our altitude where the hand of Mercy cannot reach us, but a hand of Vengeance hovers over us, which, when it strikes, tumbles us headlong into an amazing pit of horror, and leaves us strugling with our distracted thoughts under the terrors of the Law, of Death and of Desperation. Will you see then spi∣ritual Pride in its full shape and likeness? You must then conceive it blind, yet of perfect sight; deaf, but of a quick ear, deceiving, and being de∣ceived; happy, and most miserable; quick to see the least appearance of goodness, but blind to the horror of sin; a continual listning to the pro∣mises and prerogatives of the Gospel, but deaf to the Thunder of the Law

its own parasite, happy in conceit, but indeed most miserable; entitling us to heaven, when it is but a wind, which at once blows us up, and kindles the fire of Hell. Strange contradictions! but such are we made up of when we do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, think highly of our selves; when we remember what we are, not what we may be; and not what we are in whole, but in part; joy∣ning together Weakness and Stability, Sin and Security, Mutability and Assurance, than which nothing is more contrary, more dissonant; as in a strange dream, where however the parts of it are incohaerent and contrary one to the other, yet the dreamer thinks that all cleaves well enough toge∣ther.

And now having shewed you the true cause of this disease of Haughti∣ness of mind, we will in a word point out at one evil effect which naturally issues from it, and but one, because the rest we must necessarily touch up∣on when we prescribe the Remedie. This is most proper here, because our Apostle most points at this; and we find it & tu excidêris. This * 1.10 Haughtiness of mind doth not only hinder the progress, but even the con∣tinuance of Goodness: It doth not only slug and retard us in our course of piety, but it also criples us that we can walk no more: It doth not on∣ly wither the branch, but it also cuts it off. St. Paul speaks plainly, The Christian may fall, as the Jew; and, if he continue not in Gods goodness, he also shall be cut off. When we have gone but a sabbath-days journey with the Jew in the wayes of holiness; when we have done but quod dictum est anti∣quis, what was said to them of old; when we have absteined but from those sins which even a Jew would hate, and performed those duties only which will keep us from the lash of the Tongue, do we not begin to raise and ca∣nonize our selves? But if we forgive an enemie; if we do good to an ene∣my; if we faste a day, and give our provision to the poor; if we do any thing which Christ commanded with an Ego verò dico, then streight, with Absolom, we raise up a pillar to ourselves, and we write upon it, NUN∣QUAM MOVEBOR, We shall never be moved. A Cup of cold water shall answer for our Oppression, an Alms at our door for the fraud in our shop, our frequenting of Sermons for our neglect of Prayer, our Libera∣lity to some factious Teacher for our Sacriledg to the Church, an open Ear for a prophane Heart: And all is now quiet within us; we seem to walk on the pavement of Heaven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to fly in the air, and from thence to behold our brethren (who have more piety with less noyse) as grashop∣pers, as worms, as wretches, as nothing in respect of our selves. When our Hypocrisie hath edg enough to cut us from the Olive, our spiritual Pride keepeth us in: When the least of our numerous backslidings are a fearful presage of eternal perdition, upon one good deed, upon one good intention, upon one good thought, nay upon a meer mistake of all, we build the Assurance of our Salvation. I deny not but that a good Chri∣stian may not only have confidence, but may attein to that perfection as to assure himself that God will so guide and protect him that he shall never fall. Yet this is very rare, and peculiar to those happy Souls who enjoy it. But to make it a question, Whether every man ought to be assured of his Salvation, I think it, at the best, most unnecessary. And this Nature, and common Experience will teach us. Should I ask whether every man ought to grow, to be in health, to digest, I cannot think but that you would judg it a ridiculous question, seeing Nature it self hath secretly taught us to eat and to drink with temperance and sobriety, and then Growth and Health will naturally follow. You cannot but apply it your selves. For Assurance of Salvation is no voluntary thing, to be taken up at will, upon command, but the natural issue of something else, of Faith and Obedience, of Holiness of life and conversation: Let us but believe and keep an up∣right

conscience, let us joyn together Piety towards God, and Honesty to∣wards men, (which can never be severed) and Assurance will as certainly follow as Growth and Health upon Diet taken with Sobriety. Talk what we please of Assurance, it is not duty, but the effect of all the performances of life. We are no where comanded to be assured, but we have divers pre∣cepts and commands to make our election sure. Yet we see with what ea∣gerness of spirit this question hath been kept afoot, and how ready those are to talk of Assurance of whose Salvation, Statu quo sunt, Charity it self would make a doubt. Tenemur esse certi; We are bound to be assured; that is the Doctrine. And the Use is, Many men make it an Article of their Creed, to which they subscribe with hands full of bloud, oppression and fraud. And I am verily perswaded that in those who most boast of it, it has no better ground than this spiritual Pride and Highness of mind. For let them cry it up as long they will for an article of their Creed, their own evil wayes do make it heretical. And one day they will find it true, that that Doubting out of Humility, which is raysed from a diffidence in our selves, may find heaven-geats wide open, when bold Presumption shall be shut out of doors; that it will concern every Christian not to be too bold and confident, but to search his own heart, and to try and examine his way, to look narrowly into his life and conversation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Pelus. speaks, with ten thousand eyes, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, clear and free from all perturbation; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thrice every day to take a survey of his words and actions, as the Pythagoreans used; when he is in his best estate, compas∣sed about with the graces of God, in this his health and cheerfulness, to take Saint Pauls prescript here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, TIMERE, to fear, nay, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, SUPERTIMERE, so Clemens renders it, in this depth and un∣certainty of Gods judgments, to assume and exact, absolute, perfect fear, a fear beyond all fear: Which is the Remedy here prescribed, and comes next to be handled.

Now to make way to our ensuing discourse, we may guess what the na∣ture of Fear is by Hope. For Fear and Hope are hewed out of the same rock, the common matter out of which they are framed being Expectation. For according as the thing is which we expect, so are we sayd to hope or to fear; if good, we call it Hope; if evil, we term it Fear. As Hope is no∣thing else, but an expectation of some good to come: So Fear hath its be∣ginning from the apprehension of some approaching evil. And as Heat and Cold, though contrary qualities, yet are never solitary without admis∣tion of either with the other; so is it with Hope and Fear; they are both mixed and blended together in us. Seldom is any Hope so strong as to be without some tincture of Fear: Seldom any fear so strong as to admit of no mixture of Hope. For if they be alone and in excessu, they loose their names. Hope without Fear is no more Fear, but Confidence; and Fear without Hope is no more Fear, but Despair. All this we find in natural Fear. But Divines have taught a fourfold Fear, a Civil fear, a Filial fear, a Servile fear, and a fear of Cautelousness and Circumspection; all which have their several use; but I take the two last to be most proper to my Text. For what greater enemy to spiritual Pride than Wariness and Circumspe∣ction? And what can make us more watchful to look about us than the Fear of some evil approaching; which is a Servile fear? You see in this para∣ble of the Natural and the Wild Olive-tree St. Paul advising the new engraf∣ted Gentile not to wax proud against the Root, makes Fear a remedy; Be not high-minded, saith he, but fear. And he presently gives the rea∣son; * 1.11 For if God spared not the natural branches, much less will he spare them. Fear then of being cut off, which is a punishment no less than Damnati∣on, if St. Pauls reason be Good, is the best means to repress in us all proud conceit and Highness of mind.

And first, in a matter of so great an alley as is our Union with Christ no care and circumspection can be enough. Here qui cavet nè decipiatur, vix cavet etiam cum cavet, our greatest diligence will fall short, and we are scarce then weary when we are most circumspect. And the reasons are plain; and, if we will but animos advertere, take the pains to observe it, we need not draw them from any other common place than our selves. The first is an Overeasiness to perswade our selves that we are in account and favour with God. For men, we see, are generally more apt to presume then to despair. Every day yields us examples of the one, few of the other: If Despair hath killed her thousands, Presumption, we may be sure, hath killed her ten thousands. It is the observation of Aristotle in his Rhe∣toriques, that old men commonly, in regard of their long experience, are very jealous and wary, but young men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, apt to nourish and to en∣tertain great hopes. And St. Basil, at large expressing the humours of young men, tells us, when they get them alone by themselves, either in the night, or in some solitary place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they frame unto themselves strange Chimaera's, vainly supposing themselves to live in some glorious fashion, that they are Lords of countryes, yea favorites to Kings, yea, that they are possessed of Kingdoms; and which is more, they knew these to be but Meteors and vain speculations, yet through extremity of folly they please themselves as if they did really enjoy them. A dange∣rous humour where it hath footing and very expensive of time, being the issue of nothing but Melancholy and Idleness. Just so it fares with us in our conceits of the things of God as Aristotle sayth it doth with young men in regard of things of this world; we love our selves well, and therefore in regard of our little experience are very apt to entertain such aery and vain speculations. We are very willing to conceive our selves to be high∣ly beloved of God, to be possest of the Kingdom of Heaven. We hear not of a reward but its ours, no crown but we lay hold on it. If St. Paul be in the third heaven, we are above. If Mary have an exsultation, we have a Jubilee. And we are fully perswaded that it is so, as if it were so indeed. With this conceit many run on, and think themselves well when they are in the very mouth of dangers, as the Syrians, being blinded, thought they went towards Dothan till they found themselves in the midst of Sama∣ria. * 1.12 This is the difference, sayth Theodoret, between the Sickness of the body and the Diseases of the mind; In the one we are sensible of our grief, we cry out and complain, Ociùs Archigenes; and in all haste we send for the Physitian; but in the other we are stupid and senseless, we start back at the mention of a Physitian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we are more afraid of Physick than of our disease. We admit of miserable comforters, that will flatter us to Death; and rather than we will want flatterers, we take the office on ourselves, nec magìs alienâ adulatione perimus quàm nostrâ; nor could we dy so soon if we were not our own Physitians. Thus having upon Presumption some especial favour with God securely run out the course of our dayes, and mispent that time in vain imagination which might profitably have been spent in the work of our Salvation, we draw near unto our end; and before our breath departeth, these thoughts perish, and instead thereof we hear nothing but wailing and bitter lamenta∣tion.

A second reason to move us to this Fear of Jealousy and Circumspecti∣on, is the Uncertain knowledg we have of the quality of our Works. For in our best intentions there may be imperfections which we know not. We may take that to be good which is evil, and mistake on both hands. I may come short or fail in the matter, manner, or some circumstance. My Devo∣tion may be irregular; my Patience stupidity; my Zeal, rage. O quàm

honestâ voluntate miseri sunt! sayth Lactantius; With what good meaning do many poor souls do evil! When the Ark of God was shaken, Uzzah layd his hand upon it to save it; and no doubt he thought he did God good ser∣vice in it: yet we see what reward his unseasonable well-meaning brought him: He was smitten in the place that he died. Who can tell how oft he offendeth? sayth David, Who can tell how many of these sly insinuating * 1.13 Sins creep into his actions? The best plea we can make in defense of our actions, if we err, is but this, That we have done it honestâ voluntate, with a very good meaning. And therefore the Church of Rome, though she stifly maintains that we are justifyed by works, yet notwithstanding propter incertitudinem, for this uncertainty, confesses we can place no trust or confidence in them. In this present world, though we have the day to walk in, yet we meet with many mists and fogs, through which we can∣not perfectly see the danger we are in; and therefore, like men benighted, we must take the more care to our steps. We must not think that all is safe and well with us, but work out our salvation with fear and trembling.

To this we may add a third; and that is, The Over-ripe conceit and too speedy apprehension of our sufficiency and growth in the duties of Chri∣stianity. We are very apt to flatter our selves, and conceive that, when we are but newly set forth, we are at our journeys end. All excellency and perfection in Christianity we can put off to others that have more time to learn it, & commorari in eo quod novimus quàm discere quod nondum scimus melius putamus, and we had rather dwell upon little than trouble our selves in the obtaining of more. The Jew is content with his Ceremonies, and the Christian with his outward Profession, but less significant than they. And all this proceedeth from a carelessness and indifferency in the wayes of godliness. This is certainly a great hindrance to our studies in Christi∣anity. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Opinion is a great retarder of proficiency. Ma∣ny had won more ground, had they with Job feared their own works, been jealous of their ways, and circumspect in their walk, had they had that ho∣ly Jealousy and Mistrustfulness which is inseparably joyned to this Fear of Covetousness and Circumspection.

But indeed this Fear is most requisite in respect of those enemies of our Souls which are ever in readiness to surprize us; which being more subtile than strong, could never overcome us but by our own weapons. They are many indeed, the lust of the flesh, the lust of the eyes, and the pride of life, * 1.14 every passion, every vain object: but these could never prevail against us, if this Fear did keep us awake. For let us weigh it well, and we shall find that it is not the strength of our adversaries, nor their multitude, nor yet our own weakness, which strikes us to the ground, but want of that cautelousness and circumspection which we should use: Dyed Abner as a Fool dyeth? saith David lamenting over Abner, thy hands were not bound, * 1.15 nor thy feet put into fetters: but as a man falleth before the wicked, so fallest thou. This is the case of many Christians: Their hands are not bound, nor their feet put into fetters: no outward violence, no strength of the enemy, but only their own unwariness hath overthrown them. I should be loth to make the Devil less devil than he is; yet I may be bold to say that many men are cut off by themselves and their own folly, when the Devil beareth the blame. And St. Chrysostom gives the reason for me: For if there were any inforcing necessity in the Devils temptations, then in good reason all that are tempted must necessarily yield and miscarry. And in one of his Epistles to Olimpias, considering, how careless Adam was, and open to admit of counsel so weak and forceless, he concludes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he would have fallen if the Devil had not been. No marvail if he sur∣prize us when he finds us asleep in our watch. He doth no more than Iphi∣crates

did to his Centinel whom he found fast asleep, Tales relinquit, quales invenit. He striketh us through with his Spear, and wounds us to death, and leaves us but as he found us in a dead sleep, to sleep for ever. Satana nullae feriae: The Devil is ever in arms. But if we stood upon our guard and were ready to resist, he could never hurt us. So necessary a thing is this Fear of Cautelousness and Circumspection, that if we had no other defence or buckler but this, yet we could never be overthrown. Mater timidi rarò flet, A wary and fearful child seldom brings sorrow to his mother; and a careful and fearful Christian can never be cut off.

And therefore to keep this Jealousy awake in us, the Apostle awakes one Fear with another, the Fear of Circumspection with the fear of Punishment: He sets up a NE EXCID ARIS, a fear of being cut off, to bring on the o∣ther. For naturally fear of evil works, a Fear of Jealousy and Circum∣spection: and this fear of Cautelousness ushers-in that fear by which we may call Abba, Father. For seeing evil before us ready to seize upon us, we begin to advise with our selves how to avoid it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sayth Aristotle; Fear brings us to Consultation. Call the Steward * 1.16 to an account, and he is straight at his QUID FACIAM? What shall I do? When a King goes to war, (and War is a bloudy and fearful trade) * 1.17 the Text tells us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he first sits down, and takes council. Fear is the mother of Advise: and Consultation dies with Fear. When we pre∣sume, Counsel is needless; and when we despair, it is too late. Alexan∣der was as bold a leader as we read of in any history; yet the Histori∣an observes, That upon some great hazard his confidence was chang'd to pensiveness and solicitude: Ipsam fortunam verebatur; He began to mis∣trust that fortune which had formerly crown'd him with so many conquests. It is even so with Christians: For the most part we boldly venture on in the wayes of dangers: but when the bitterness of Death shews it self, or the fond face of a Nè excidaris is set before us, our courage fayls, and we begin to mistrust that security which thrust us forward in the wayes of evil, and made us bold adventurers for Hell. There be three things, fayth St▪ Basil, which perfect and consummate every consultation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, First we consult, then we establish and settle our consul∣tation, and last of all, we gain a constancy and perseverance in those actions which our consultations have engaged us in. And all these three we have from this servile Fear. Did we not fear, we should not consult: Did not Fear urge and prick us forward, we should not determine. And when this breath goeth forth, our counsels fall, and all our thoughts perish. The best pre∣servative of a Branch now grafted is a Nè excidaris, the sight and fear of that knife which may cut him off. For this servile Fear, though it hath got an ill name in the world, yet is of singular use; and for want of it many branches have been cut off and cast away. How many go to Hell in a plea∣sant dream! How many have been cut off because they never feared it! How many hath a feigned and momentany assurance destroy'd for ever! Cheer∣ful they are, rejoyce in the Lord alwaies: no Law concerns them; no curse can reach them; if it thunder, they melt not; and if the tempest rise, they are asleep: as for Fear, it is not in all their wayes: And this they make a mark and infallible note of a Child of God. Timor Capitalis & Diabolicus; Fear is deadly and diabolical. A pleasing errour, this; but very dange∣rous. For, alass! this Joy may be but an abortive, begot by the conquest of some few temptations; this Cheerfulness may be an incantation; This As∣surance, insensibility; and this Security, stupefaction. For as the Historian observes of men in place and authority, Cùm se fortunae committunt, etiam naturam dediscunt; When they rely only upon their greatness and authority,

they loose their very nature, and turn savage, and quite forget they are men; in like manner it befalls these spiritualized men, who build up to themselves a pillar of Assurance, and lean and rest themselves upon it. They loose their very nature and reason; they forget to fear, and become like those whom the Philosopher calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, madmen, because their boast was they did not fear a thunderbolt.

For conclusion then, Take comfort, thou disconsolate Soul, whosoever thou art that art stricken down into the place of Dragons, and art in ter∣ror and anguish of heart. For this Fear of thine is but a cloud, and it will distill and drop down in blessings upon thy head. This Anxiety is a benediction, and will keep thee from falling, when the Presumption of o∣thers shall lay them on the ground. Thy cloud is more clear than their Sun, thy Fear better than their Confidence, thy Doubting better security than their Assurance. Timor tuus, securitas tua. Thy Fear of being cut off will keep thee in the olive green and flourishing; thy Fear of being cut off will end in expectation of eternal life. Though thy ship be rent, thy tackling crackt, and thy mast spent, yet thou shalt at last thrust into shore, when those proud saylers shall shipwrack in a calme. There is no better sym∣ptome that thou shalt never be cast away than this Fear that thou must be cut off. For whatsoever the beginning be, this Fear doth commonly end in righteousness and peace and joy in the holy Ghost.

Notes

• * 1.1

  1 Cor. 10. 11.
• * 1.2

  1 Pet. 3. 1.
• * 1.3

  Rom. 4. 1.
• * 1.4

  V. 15.
• * 1.5

  V. 24.
• * 1.6

  Psal. 131. 1.
• * 1.7

  Judg. 20. 16.
• * 1.8

  V. 12.
• * 1.9

  2 Pet. 1. 5, 6.
• * 1.10

  V. 22.
• * 1.11

  v. 21.
• * 1.12

  2 King. 16. 20.
• * 1.13

  2 Sam. 6. 7. Psal. 19. 12.
• * 1.14

  John. 2. 16.
• * 1.15

  1 Sam. 3. 33, 34.
• * 1.16

  Luk. 16. 3.
• * 1.17

  Luk. 14. 31. Luk. 16. 4.