those that loue him 2.5 he giues not the Crowne only but the Kingdome too How should not we render the Lord his due in performing our dutie for the dignitie of it which he so highly esteemeth so readily approueth and so manifoldly recompenceth with temporall spirituall and eternall blessings but seeing loue is the ground of all which is conferred from God on vs and the substance of all that is owing from vs to God let vs first see the meanes whereby it may be obtained or continued and the markes wherby it is discerned In respect of the meanes whereby it is obtained or continued we must be either passiue or actiue Passiue in the hearts purity for vpon that condition will this grace enter and without cleansing no expecting it as a Companion therefore Hee that was faithfull in all Gods house Heb. 3.2 promising from the Lord that he will circumcise his peoples hearts adds withall the end of that circumcising that thou maist loue the Lord thy God Deut. 30.6 as if there could be no louing of the Lord where there was no circumcising of the heart and indeed onely then will this loue bee entertained when our hearts are purified For the loue of God is a fire and abhors vnfitting fewell which may either cause smoke to offend the eies or stench to distaste the smell of God and at last extinguisheth it selfe and therefore as Noahs Doue would not set one foot vpon the muddy earth nor any Doue will delight in a foule cottage as no Lion will frequent any putrified haunt nor the Turtle pearke vpon a barren tree so neither will this grace partaking of the spirits qualities from whence it comes as the water tasteth of the fountaine from whence it floweth take footing or can delight in a corrupted conscience nor seeing it is neere allied to the Lion of the Tribe of Iuda deigne to harbour in a polluted heart nor being the Lords truest Turtle sit vpon or seat it selfe in that man whose minde is destitute of holy meditations Meditate then for you must be actiue on the vngodlies deficiency this graces excellencies and the Lords mercies Meditate vpon that wofull yet assured prediction of our Sauiour Mat. 24.12 that the loue of many shall wax colde and it will bee a cocke to awake thy sleeping conscience a goade to pricke thee forward to feruent prayers lest thou shouldst bee one of them that must be tainted with so great a sinne Meditate of the graces excellency in the quality efficacie and extension and that will be as a fire to enflame and as a fewell to continue thy desire vnto it For in the Quality what grace more honourable in the efficacie what grace more powerfull 1 John 4.8 in the extension what grace more large more lasting remember then how of all graces this is graced with the greatest name as most participating of the diuinest nature Remember how of all graces this is most preuailing Rom. 8.28 seeing all things though in neuer such an Antipathy and contention among themselues yet as vnited forces must worke together for the good of those that loue him Remember that howeuer the eye may see much the eare heare more and the heart conceiue more than either the eie can see or the eare can heare yet The things which eie hath not seene 1 Cor. 2.9 eare hath not heard neither came into mans heart hath God prepared for those that loue him Remember how of all graces this is most large most lasting 13.13 Faith shall cease vpon fruition hope end vpon possession loue only continue all the time of our eternall happinesse Faith is onely for the present Hope for the future Loue both for the past present and the time to come Faith is locked within a mans owne brest hope helpeth not anothers heart onely by Loue as by the Sunne both the Sphere where it is placed is enlightned and another place vnto which it diffuseth the rayes is warmed Lastly meditate on Gods great mercies in his promises prouidence performances and they cannot but beget a liking which ere long will be seconded with a zealous louing of his Maiestie Thinke how there is no crowne so rich as that which he promiseth no ioyes so rare as those which he prepareth no kingdome so large as that which he intendeth no society so louely as that which hee purposeth to them which loue him thinke how readily he hath enclined his eares and heard thy cries how cheerefully hee hath opened his mouth and comforted thine heart how louingly hee hath stretched out his arme and remoued thy dangers how freely he hath filled his hand and enriched thy soule Thus the purifying of thy heart meditating on the vngodlies deficiency this graces excellency and the Lords mercy will by the assistance of his gracious spirit wrought with faithfull and vnfained praiers lodge his loue in thy heart where if it be lodged by two markes it may be discerned For loue begetteth first a desire of Communion secondly a similitude of affection Our Communion with the blessed Trinity is twofold either Corporall or Spirituall this is to be had heere that to be enioyed hereafter both to be desired euer for they that truly and sincerely loue Christ Iesus they will long for his comming and thirst for his last appearing Loue is such a linke as it cannot lacke the Vnion nay communion with the partie loued Loue is such a fire in the heart of Saint Paul that it flames out at his mouth and manifests the desires of his soule Phil. 1.23 euen to be dissolued and to be with Christ and as a violent fire which keepeth within no bounds but being driuen with the winde of Gods spirit sparkles out the wishes of the whole Church as if it were the words but of one bride calling for the company of her spouse Come Lord Iesus come quickly Reu. 22.20 Feruency admits no deferring and earnest desires endure no delaies especially where perfection compassion and mercy shall vpon their meeting giue a full end to all imperfection wants and miseries A Christian soule well considering this absolute and happy communion hauing one only sparke of affection and one onely dragme of loue must needs desire it Nothing surely nothing can hold it from flying by the wings of feruent prayer and entring heauens palace nothing can quench the flame of it the fire being as strong as death or hinder its burning aboue the clouds till the affections of the Churches Spouse which seeme to bee frozen in that he comes not at her call be so warmed within him as he may be moued to descend that they meeting him in the clouds may behold his corporall countenance which because they cannot yet enioy doe manifest the truth and sincerity of their loue to him so long as it is his pleasure to detaine the former the affectioned soule delighteth here in nothing more than in a spirituall societie with him which often to earthly
which aboue others was deuout feared God 10. ioyning him with two others of his seruants for a speciall seruice such a seruice as was aduised by an Angell one of heauens Heraulds to an Apostle one of the Lords-Vice-gerents for the informing of himselfe how to fight that he might finde a kingdome how to combat that hee might win winning triumph and triumphing weare a Crowne that doth not fade Surely hee thought as none could bee more fit for that message so none could be more acceptable more faithfull in that ambassage It cannot be but sincere obedience aswell as submissiue reuerence will be found to bud and blossome where the feare of God hath watered Thus doth the feare of God furnish both superiour and inferiour seuerally considered either of them with an vsefull and mutually pleasing posie Let vs now see wherewith it garnisheth the spirituall houses of all promiscuously of both the meane as well as of the mighty of the high as of the low poore as rich one as another And the first is Helitropium fashioning the man wherein it is according as the Lord is pleased in anger or fauor to absent or present himselfe and lying at the heart sends out at the bosome the leaues which are of that property that they are powerfull against all swelling tumors of spirituall pride preseruing humility and yet alwaies white implying innocency for he that feareth God is not arrogant in opinion not estranged from any others in affection neither offendeth willingly nor offended easily becommeth all things to all men yet neither deceiuing nor being deceiued neither tainting others with the Leuen of impurity nor tainted himselfe by others with the Canker of either hereticall impiety or impious heresie for selfe-conceited wisdome is a tumour which the feare of God breaketh and therefore is prescribed by the Lord as an Antidote against it Prou. 3.7 Bee not wise so aduiseth Salomon in thine owne eies for that is a poyson but that thou maist auoid it feare the Lord. Where there are humble thoughts without ambition brotherly care without contempt like affection without contradictious vaine-glory or vaine-glorious contradiction where in priuate there is not a selfe conceited meeting to encrease schisme but a holy assembly mutually to continue true zeale and a religious society in publike not a Christs-coat-renting but a Church-cheering-conuenticle not a schisme-furthering but a true zeale-enflaming conference there is submitting themselues one to another in the feare of God Ephes 5.21 Rom. 12.16 See wee any like affectioned one to another and not high minded See we men making themselues equall towards them of the lower sort See we men esteeming euery man better than themselues Is there none so scornefull but will cast his eies vpon others meanest matters none so froward but will suffer others to cast an eie vpon their actions none so wise but will embrace anothers watch-word Are they thus inwardly decked with lowlinesse of minde as sure as the Lord liueth the feare of God is in them for to haue outward cause of being haughty and yet to be humble to be outwardly humbled and not inwardly haughty either through patience in obeying without expectation of reward or merit or in bearing without offending by murmuring is an infallible signe of fearing God the property whereof is in all things to depart from euill Prou. 8.13 Further as the Doue in her bill did beare the Oliue branch as an Ensigne of rest so these in their words and workes doe beare the leaues and weare the liuery of vnitie which is so acceptable to God and man that it made Dauid to vse an emphaticall exclamation Psal 133.1 Oh how good and ioyfull a thing it is brethren to dwell together in vnitie We might haue giuen credit if he had once affirmed that it was good we with him had had reason to admire if he had only cried out How good But seeing he cannot comprehend the goodnes of it in that he adds Oh how good I will doe as that Painter who was to decipher the sorrow of a Father for the losse of his sonne who because he was not able to delineate it drew the curtaine ouer him and left the spectators to conceiue what hee was not possible to pourtray forth with his Pencill This one bare assertion of Dauid Good it is might haue admitted doubt his acclamation How good might haue receiued answer among the exceptious But his Behold how good implieth that either he himselfe was not able to comprehend How good it is or hauing onely a glimpse of the goodnesse of it he cals all to take a view of the excellency of such an heauenly blessing whereby men doe most resemble the euer-blessed Trinity imitate the state of the glorious Angels and glorified Saints pleasant to God who is delighted with it profitable to men who are enriched by it with spirituall graces and all sorts of goodnesse And though men cannot liuely expresse what it is yet considering what the Prophet Dauid saith they may conceiue what it is like out of Dauids mouth It is like the pretious oyntment vpon the head that ran downe vpon the beard euen Aarons beard that went downe to the skirts of his garments It is like the dew of Hermon which fell vpon the hill of Sion The Oyle wherewith Aaron was anointed was made for that purpose by Gods appointment The blessings which vnitie bringeth are prepared in heauen and conferred as God appointeth The Oyle wherewith Aaron was anointed ranne from the head to the beard from the beard to the skirts of his cloathing That blessing which vnitie bringeth falleth vpon the highest and runneth along to the middle sort till it come to the lowest and meanest of Gods people and rests not till euery one be partakers of it That Oyle wherewith Aaron was annointed was powred out while it is kept in the boxe none receiueth any benefit nor are delighted in it but when it is powred out the sauour is perceiued and those that partake it are thirsting after it as is seene by what the Spouse saith to Christ Can. 1.2 Thy loue is better than wine why ô thou beloued dost thou so conceit it Because of the sauour of thy good ointments But how camest thou to take notice of their goodnesse Thy name is an oyntment powred out ver 3. Oh that I knew where this oliue branch might be plucked from the roote of the feare of God there it is growing I will giue them saith the Lord one heart and one way that they may feare me Jer. 32.39 Feare is the beginning of wisdome and wisdome is the cause of vnity For demand of the Apostle Paul what hee meanes by walking worthy of their calling and he will tell them one part of it among others is this Ephes 4. their endeuour to keepe the vnity of the Spirit in the bonds of peace Aske him againe how this worthy walking may be obtained and he will
Moses who was faithfull in all Gods house and deliuered nothing vnto that people vpon whom God had fixed his affection aboue other nations without his warrant testifieth the Lords will in these words Deut. 10.12 And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God to walke in all his waies and to loue him and to serue the Lord thy God with all thy heart and with all thy soule Where we may perceiue the two affections Feare and Loue equally required So as whosoeuer neglecteth the fearing of him though if they could be seuered he loue him or whosoeuer careth not to loue though if it were possible without the other he should feare him he becomes a transgressor Ia. 2.10 11. rendring a single seruice where a double dutie is required and so neglecting either he stands guiltie for both because he that enioyned the one commanded the other either of which who so omitteth goeth against the will of the Commander neither of them therefore must bee missing because both by the same authority commanded And as they are vnited by their Commander so in their Causes they are confounded for that Mercie should moue Loue none will question but that it should make vs Feare some may doubt and without all peraduenture to affirme it would seeme a Paradoxe if the Prophet Dauid a man after Gods owne heart and therefore knew what was his truth to bee deliuered and could not bee vnacquainted what was his will to bee reuealed and surely to the Lord himselfe durst not haue produced the of-spring of his owne braine a vaine conceit turning to the Lord had not auerred Psal 130 4. There is mercy with thee therefore shalt thou bee feared What is it now in the Prophets iudgement is the cause of feare is it not mercy This harsh-seeming and bitter-deemed fruit of feare must grow vpon that truly knowne pleasant and taste-pleasing tree of his fauour for so hath the Lord ordeined as is recorded in the second of the Kings the seuenteenth Chapter Feare the Lord thy God which brought thee out of the Land of Aegypt with great power and with a stretched out arme His louing deliuerance must bee the foundation of their feare and his preseruing of them the roote from which must spring their reuerencing of him whence it is that the Psalmist attributeth the fearing of the Lords name by the Heathen Psal 103.15 16. and of his glory by the Kings of the earth vnto one speciall act of his mercy the repairing of his Zion Deut. 10.11.21 22. Now Moses though speaking with the same Spirit declared what the Lord had done for Israel how he had deliuered them from their enemies placed them in the promised Land the Land of couenant done for them great and terrible things which their eyes had seene and further of seuenty persons had so multiplied them as they became as the stars of Heauen in multitude and why doth hee number thus the Lords mercies euen for this purpose as hee himselfe expresseth that these acts of mercy might bee motiues to enflame the peoples affections to him Therefore saith he thou shalt loue the Lord thy God Deut. 10.11.21.22 Ios 23.9 In like manner doth Iosuah his successor presse the same duty from the same ground vpon the same people For the time past the Lord had driuen out before them great Nations and strong so fauourable hee was to them No man was able to stand before them to that day so mighty was he in them For the time to come one man of them should chase a thousand so powerful he would be with them all vndeniable arguments of his mercy towards them But to what end doth he call to their remembrance the one or giue them notice of the other because in the effect the consideration of the one is not so profitable as the remembring of the other is precious the truth whereof is implyed by the manner of the charge which is added Vers 11. Take heede carelesnesse will proue a corasiue take good heede a little negligence may bee the cause of great and long repentance therefore you haue seene his preseruations of you haue heard his good purpose towards you vnto your selues selfe-caused woe is a festring wound selfe-breeding folly is a double fault Take good heede therefore vnto your selues that yee loue the Lord your God Is not now the Lords mercy a motiue to loue him and is not his fauour an occasion of his feare Surely his fauour doth inflame our affections to him and kindle in our soules a feare of him And as his mercy so likewise his iustice is a cause of both Iustice is indeed as oyle to continue the burning of the Lampe of feare but it may seeme as water to quench the fire of loue Seeme it may but it doth not in the Saints of God for as Lime though it be naturally cold as all stones are participating of the earth in substance and generall properties yet it retaines in it an hidden heat and a fiery quality Nat. bist lib. 36. c. 33. Mirum aliquid postquam arserit accendi aquis Aug. de Ciu. Dei Quoddam valde mirabile accidit quia calx ex aqua incenditur ex qua omnis ignis extinguitur oleo verò extinguitur quo omnis ignis nutritur specially if it be once burnt as Pliny saith in so much that it is kindled by water so the loue which the Saints beare to the Lord is more inflamed by his iudgements inflicted on them and through his iustice obserued by them though they may seeme to be an hurt in truth they are an helpe though they may be thought to decrease our loue yet they are found to encrease that loyalty which cannot be seuered from loue Psal 119.175.62.164.52 Seuen times a day saith Dauid doe I praise thee because of thy righteous iudgements though then the thinking of his iustice may be imagined to daunt our courage yet the remembring of his iudgements is the cause of comfort I remembred thy iudgements of old O Lord saith that anointed of the Lord and haue beene comforted though the appearance of them quench our delight in them yet the experience of them stirres vp our desire vnto them My soule breaketh for the longing that it hath vnto thy iudgements at all times And lest we should conceiue it onely of the Reuelation of his iustice in his word as may be collected sometimes in that Psalme to be conceiued as verses 137 138. hee addeth the reason of that his desire Thou hast destroyed the proud and by thy punishments declared that they are cursed which doe erre from thy Commandements so that there it must needes bee vnderstood of the execution of them in his wrath vpon the wicked or in his wisdome vpon the godly which sorts of people may by them see his equity which will cause them to loue him and bee sensible of their owne
misery which will moue them in affection to flye vnto him yet the same Prophet in the same Psalme testifieth to the Lord himselfe that his flesh trembled for feare of him and he was afraid of his iudgements and by his actions as well as words declared that hee conceiued Gods iustice to be a iust cause why euery man should feare him for though before in all ioy and with such solemnity as testified the delight of his heart he was bringing into his owne City the Arke 2 Sam. 6.9 yet as soone as Vzzah was strucke dead he durst not aduenture to bring it any further but desisted though it were the testimony of the Lords presence thus both iustice and mercy are the causes either of them of both loue and feare and as the Lord doth adorne the heart with his feare so hee doth enrich the soule with his loue as the Word by his promises drawes our affections to him so the same Word by his threatnings causeth vs to stand in awe of him we may see them both then growing vpon the same ground and vnited in their causes No lesse in their companions For as seruing of the Lord is required where the fearing of him is enioyned Deut. 10.12 so the louing of him is prescribed where his seruice is commanded Feare must haue with it walking in his waies and walking in his waies may not bee without loue as there is required the keeping of the Commandements by them that loue him so there is a delighting in his Commandements by them that feare him Where as true society and sociable vnity for the greater increase of mutuall comfort will seeke to settle and solace themselues in the same and that a selected place so these graces will be lodged in the same and that a peculiar Cabinet For both these pearles are not found together in euery Fountaine both these Gems are not digged together out of euery ground both these flowers are not growing together in euery Garden for in the hearts onely of Gods children are they both harboured in the soules onely of Gods Saints are they both nourished in the affections onely of the Lords elect are they both planted Caine Esau and Iudas had a kind of feare but false for they wanted loue the Pharisies and Simon Magus had a kind of loue but counterfeit for they wanted feare if the former had had loue they had desired and desiring expected Gods grace if the other had had feare they would haue neglected their owne respect and haue sought for and aimed at Gods glory they all wanted both true feare and loue for of the one sort the hearts were enuious and they despaired which loue entertaines not of the other the Spirits were vaine-glorious and they presumed which feare admits not Neither let it seeme strange that feare and loue whose very names imply a great diuersity in their natures should with an vnanime consent lodge in the same breast seeing the bitter Rue and the sweet Fig-tree draw moisture in the same ground the solitary Turtle and the sociable Doue must bee offered in the same sacrifice Feare that seemeth to bee bitter in the obiects threatnings and iudgements and solitary in the operation trembling and being ashamed to appeare in presence and Loue which is sweet in its proper obiects promises and goodnesse and pleasing in the effects hope and boldnesse to approach the Throne of grace flowing from one heart as the Lords Altar are as incense in his acceptation For they act one and the selfe same thing though diuers waies in the soule of man For let it be granted which cannot be denied that Loue vniteth Dauid will affirme that Feare knitteth the heart vnto the Lord. Let it bee auerred Psa 86.11 that Loue willingly heareth Zephany dare assure any who shall make scruple of it that Feare is not altogether slacke to receiue Zeph. 3.7 instruction Will Loue prie into the secrets of the party loued to be partaker of them Feare is as obseruant of and as loth to want those mysteries which the party feared hath reserued for it Loue woundeth the soule when it sees Gods fauour and Feare woundeth the spirit in beholding his displeasure Loue inflameth the desire to doe what it knowes is acceptable and Feare sets on fire the affections to consume what it conceiues to be abhominable Loue humbleth a man seeing the greatnesse of the beloueds mercy and Feare casteth downe the pride of minde in viewing the glory of the feareds Maiestie together with the number of its owne offences Loue as the fiery piller guides in the night of aduersity Feare as the Cloud giues directions to our paths in the day of prosperity Loue mitigateth the sorrow which feare had caused and Feare qualifieth that ioy which Loue produced Feare as Rew tempereth Loues Figge-like sweetnesse lest it should passe the golden Meane and become vnpleasing and Loue as the Figge-tree moderateth Feares Rew-like bitternesse that it exceed not its equall measure and be made vnprofitable As for their effects Exod. 20. is Gods mercy shewed to thousands of them that loue him it is no lesse from generation to generation on them Luke 1.50 that feare him Deut. 30.16 Is Feare made partaker of his blessings Loue communicateth of his bounty Is Life the promised recompence of Loue Death shall not bee the allotted reward of feare Doth Loue indue the heart with abundance of celestiall grace Esay 33.6 Feare is a treasure to enrich the whole man with all good Doth Feare make man acceptable vnto God Acts 10.30 Loue makes him at least as gratious with him Doth Loue prouide for posterity Feare leaues not the succession in calamity if any either temporall spirituall or eternall good attend vpon the one it likewise becomes a follower of the other so like they are in their effects There is as mutuall a conspiring betweene them in their generall and particular opposites For as displeasing of the Lord is auoided by Loue so offending of him is abhorred by Feare Will not Loue cleaue to Heathenish either workes or worship Jos 23.11 12.16 2 Kin. 17.35 36 Feare will fly from heathenish both confederacy and Idolatrie Feare hateth presumption as the Serpent the Ashe tree and Loue shunneth rashnesse as the Scorpion Aconitum Iosiah durst not disobey when hee heard what was threatned nor Dauid presume when hee saw what was inflicted 1 Chron. 13.12 for they were withheld by Feare The Disciples would not molest their Master Matt. 8.24 25. till there was no hope of safety because they were bridled by Loue as the Church would not suffer any to awaken her Spouse in signe of her affection Cant. 3.5 Feare participating of the nature of the Lion which is terrible loatheth a putrified denne and loue which communicateth in property with the Doue which is louing shunneth a foule cottage such is their sympathie in respect of their opposites Now for their conditions Wee cannot but
you sigh in sorrow through too late repentance If your posterity in the succeeding age feele the plague haue they not cause to condemne your pitty and call it folly that fostred stings in your owne bosomes Nature teacheth euery thing to preserue it selfe and euery creature will prouide for the young ones safety Cut then the thred of these Infants liues for what are their Parents such as with whom it is abomination for the Aegyptians to eat and care you so much to let them breath with whom you may not participate in eating bread Are they not diuers from you in your rites contrary to you in your Religion great contemners of your gods and shall they liue Thus had cruelty wounded them and become their Conquerour if the feare of the Lord with a mild and gracious spirit distilling mercy and lenity had not softned their breasts and abated the edge of their more than humane fury refelling these seeming-sound positions with better grounded Principles that the Almighty had indeed transferred with his Attributes and titles his owne dignities and honors vpon earthly Monarchs and cursed is that soule which submits not to them Rom. 13.1 either doing what they enioyne or induring what they inflict for to resist their Rule though vniustly laid is iustly to procure your ruines to rebell against their will though wicked is causlesly at least indiscreetly and obstinatly to worke your owne woes for you warre against Heauens prouidence and prouoke the highest power of whom they are If then it be good which they bid yeeld all submissiue if indifferent all respectiue obedience and if it be euill which they enioyne though you must shunne the deed Act. 5.29.41 yet shew your duties and their due in submitting your selues to suffer patiently when they shall punish But for these Infants what haue they done When the Babe is crying for the dug as desiring to haue the life preserued shall it be done to death Doe as you would be done to How comfortable is a calme after a tempestuous storme but how great the griefe when the hope is frustrate and expectation faileth Are the Mothers pangs no sooner past but will you intercept their ioy nay renue their sorrow Health is despaired after a relapse hath surprised Thinke how much would be your mourning if you saw such murther Would not griefe gripe your hearts to see such cause of heauinesse They poore soules expected you as helpes and will you bee the instruments of their hurt Would you not iudge him cruell should lay so hard a charge against you or yours and them too bloudy should be Agents in such a butchery Thinke you to preserue your liues by their death or your posterity by massacres and to maintaine your Religion by murder Hell may indeed reioyce at the cruelty but the Heauens will reuenge that impious inhumanity and inhumane impiety Hath their God euen before your eyes redressed their wrongs and releeued their wants and will he not repay this wickednesse vpon you and yours what people euer preuailed against them or what policy did euer delude his prouidence Let your hearts neither harbour nor your hands execute this vnheard of Murder and then their God will prosper you in your estates and make your housholds like a slocke of sheepe Exod. 1. Iob feared God and suffered many sore bickerings with Satan Sinne brought in vpon him suffrings Suffrings vshered sorrowes Sorrowes surprised his soule with impatience which made him a burden vnto himselfe Iob. 7.20 whereupon begunne a grieuous combat continued with a dangerous conflict betweene his passion impatience and the feare of God Impatience entering the Lists brandished these weapons with most furious courage-danting countenance See Iob how thy wife which lyeth in thy bosome thy second selfe which should be thy comfort in thy crosses is the augmenter of thy calamity thy children round about thy table the hope of the continuing of thy name in after ages are swept away as the Spiders web and for thy friends will not thy tongue cleaue to the roofe of thy mouth thine eies be dim to behold them come to visit thee How strange is thy misery inflicted vpon thy body did euer eye behold the like Thy seeming sanctitie was assured sin for hast thou confirmed him that was falling and strengthned the knees of the weake Hath thy tongue dropped honie into the heauie brest and art thou as a man despairing of all hope either thy consolations to them were the flourishes of thy speech and had no affinitie with thy faith or thou art inconstant in thy confidence It is suspicious that the practise of that Physician is counterfet who admits of no such medicines as he hath ministred to others Thou hast perswaded others patience in their perplexities to lift vp their heads in the middest of their heauinesse yet now when thou art afflicted thou frettest thou hast ministred to others comforts in their calamities tribulation hath touched thee and thou art troubled thou hast aduised them cast Anchor during the continuance of their stormes and art thou so vnsetled that with the billow of euery waue thou art tossed They must account that blessing which thou now esteemest a bane they must accept that as a Plaister which thou deemest a plague else why dost thou curse the day of thy birth and the night of thy natiuitie wish the doore of thy mothers wombe shut and her brests by thee neuer sucked It was either euill that thou then exhortedst or thou now wicked that dost not now admit it Where is thy former righteousnesse whereof thou so much presumedst Remember I pray thee who euer perished being an innocent or where were the vpright destroied They that plow iniquitie and sow wickednes reape the same if thou hadst beene deuout thy deuices had not beene scattered Was it not thy conscience of sin which stopped thy mouth and made thee silent Whence is this that thy words are swallowed vp not from thy sinne Whence is it that the venome of the Almighties arrowes drinke vp thy spirits not from thy sinne whence is it that the terrors of God fight against thee not from thy sinne Those who did in thy prosperitie admire thee now mocke at thee they who hate thee open their mouthes vpon thee thine eies behold it and thou canst not helpe it thine eare heares it and thou canst not shun it euery sense is sorrowes subiect and thou canst not ease it Death is better than derision as appeares in Sampson and nothing more vnpleasing vnto Dauid than vnthankfulnesse yet thy brethren flie from thee thy acquaintance are strangers to thee neighbours forsake thee familiars haue forgotten thee thy friends for hony giue thee gall for comforts corasiues where before all diligence was yeelded thy desires are now denied where before thy command was answered with all cheerefull readinesse thy praiers cannot now preuaile Thy seruants speede is slacknesse Nay is not thy soule tormented that thy wife whose willingnesse should not
answer by being filled with the knowledge of Gods will in all wisdome and spirituall vnderstanding Col. 1.9.10 So as we must not conceiue of feare whereof the Lord speaketh by Ieremy as though he meant the act For first in euery grace there is God conferring it vpon man mans reflexing at the gifts collation backe vpon God and then diffusing of it in the fruits among men Vnity in opinion one heart and concordancy in action one way hath relation of man to man and therefore is not the cause of that true feare which was infused first by God himselfe so as by feare there we are to vnderstand not abstractiuely as it is seuered but concretiuely as it is ioyned with degrees or circumstances and indeed sometimes the act is taken for the measure how farre it is extended somtimes for the extent of time to the which it reacheth and then it is as if the Lord had said I will giue them one heart and one way that it may bee manifest and made apparant to any that make question of it that they feare me in no little measure Besides hee speakes of the time for euer whereof vnitie is a great occasion For where a Church within it selfe by Schismes is disioynted the feare of God is greatly cooled and where the feare of God is cooled the continuance of that Church may bee iustly doubted Doe we then finde in our selues a desire and see we in others and our selues the practises of peace a striuing for vnity an embracing of concord Is there among vs agreement in opinion sympathy in affection concord in conuersation eclesiasticall oeconomicall politicall wee may assure our selues the feare of God abides among vs for we keepe the vnity of the Spirit in the bond of peace Ephes 4.3 which is one speciall part of our walking worthy of that calling wherunto in Christ we are called Now this worthy walking is begot by wisdome and spirituall vnderstanding Col. 1.9 10. Pro. 1.7 whereof the feare of God is the beginning The last note of Gods feare is equity which I may compare to Mandrakes the smell whereof is commended by the Spouse whereof there are two sorts Male and Female Cant. 7.13 Geneu transt The Mandrakes haue giuen a smell and in our gates are all sweet things new and old These are carried in either hand one of him that feares God which to euery sex euery state doth iustice not pittying the poore nor fauouring the rich not fearing the mighty nor neglecting the meane not vniustly helping his friend nor hurting his foe wherby his name is an oyntment powred out and delighteth the smell of them that come neere to sent it in the cōtinuance of their daies at their death They continue as the Palme-tree in the house of the Lord. Psal 37.37 Marke the vpright man and behold the iust the end of that man is peace It is no Thistle that beareth this Fig. What maketh Iudges execute iudgement the feare of God What maketh the great to keepe themselues free from oppression the feare of God What preserueth all men from iniurious dealing the feare of God But if that be wanting the reines are laid on the necke of euerie sinne and the spurre giuen to euerie iniurie what wrong is neglected what wickednesse is omitted what crueltie is vnacted if the feare of God bee not embraced Gen. 10.11 Abraham knew there was readinesse to act iniurie pronenesse to commit iniquity promptnesse to perpetrate all wrong where the feare of God was wanting for how can they deale faithfully with any who haue no feeling of the goodnesse or greatnesse of the Lord Thus for the liuing for the dead euen by workes of charity towards them may we know we feare the Lord so as whom the feare of God moued to honour liuing the same feare will prouoke vs to giue vnto him his due when hee is dead Act. 7. That Protomartyr died for the profession euen in professing of the truth such was the height and heate of that persecution such the frowardnesse and fury of the Persecutors so great it was against the Church at Ierusalem that they were all scattered abroad through the region of Iudea and Samaria And was there not one to interre this Martyrs body not one to couer it in the Graue not one to cast this seede in hope of resurrection into the earth If there were any who durst aduenture to doe it Saul made hauocke of the Church entred into not one but euery house and drew them out both men and women and put them in prison No place was vnsought no person vnsifted no age fauoured no sexe spared Did the hoare head of the ancient finde mercy no. Did the weeping eyes of bewailing women behold pitty no. Did the crying of little babes moue compassion no. Their goods were made a spoile to the rauenous their bodies were vsed as a prey by the malicious their honourable credits and neuer dying names were as Tennis-balls ignominiously tossed in the mouthes of the opprobrious How was their hope weakned their faith shaken their spirits troubled and they themselues eternally endangered Act. 22.4 seeing he persecuted this way euen vnto death The malice of one might by many haue beene preuented and many would haue receiued mutuall encouragement and might haue performed mutuall duties of their profession if one onely had persecuted but alas this way was contemned by the people hated by the Priests condemned by all The people would speedily report what they either perceiued in or saw done by any which inclined to it the Priests instantly presse the punishing of what they heard and the Rulers were as ready to giue sentence of scourging ver 5. if not death Who then durst endanger their estates hazard their liues and interre Stephen There were men Act. 8.2 not meerely men but men deuout fearing God which carried him to his buriall and made great lamentation ouer him their reuerent deuotion cast out all doubt of death or danger and wrought in them a respect of that body whose Spirit was with the Lord to whom it was commended Act. 7.59 And surely if it worke such regard of the liuelesse corps of a Saint what care will it not worke in men for the good and right of his left and liuing Image and of euery one to whom his speciall loue and care was linked For is it not a desperate presumption in the seruant whom hopefull feare should make obedient to neglect that which his Master hath not onely laid before him by patterne but laid vpon him by precept Destitute of reuerent deuotion is that man who seeing his glorious Creator continuing his mercies to the childrens children of them that feare him and hearing his gracious Redeemer giue a charge in giuing vp the ghost for the good of her that was deare vnto him takes no care for the posterity of those who were interest in their Creators mercies and their Redeemers merits And these
are the signes by which the feare of God is discerned The plaister is made knowne the physicke is prescribed there wants nothing but the applying of it Are thy hands often stretched out to God art thou content to wait his pleasure to vndergoe his wrath to endure the smart of his rod though to thine owne ruine with continuing in pietie towards him and praising of him Art thou informed informed dost thou prouide prouiding seest thou assistance to sustaine thy hope in encountring encountring findest thou strength in resisting is thy resisting seconded with preuailing and thy preuailing accompanied with persisting Art thou pitifull toward and prouident for such as are more wofull than thy selfe commiserating them in thine heart comforting them in thy words and helping them with thy best endeuors Dost thou yeeld submissiue reuerence and sincere obedience towards those who are any way aboue thee or thou bound to Liuest thou humbly peaceably iustly with all Hast thou a care to giue the dead their due and is not thy loue finished when their life is ended but dost thou manifest the truth of it towards them in theirs Of a certaine the feare of God is in thee indeed and surely his saluation sauing assistance assured safety is neere vnto thee Thou needest not be afraid of the perillous time thou shalt not be visited with euill Thou needest not be discouraged for Sathans subtleties thou shalt auoid the snares of death Thou needest not feare thy finall falling for thou shalt continue Pro. 14.27 But as for those who liue as though they receiued no good from him could haue no vse of him or it were vnprofitable for them to pray vnto him who murmure in their miseries grudge in all their griefes snarle at the stones which hurt them neuer looke to the hand which throwes them who seeke not to him as men without hope despairing of his helpe who adde sinne to sinne drinke iniquity like water and pull transgression to them with Cart-ropes who obserue no benefit or blessing from him and therefore cannot hold him worthy either to be sanctified in them or magnified by them who doubt no danger preuent no perill hope for no aide haue no strength to resist dare not encounter and cannot conquer yeeld themselues cowardly to bee captiued at Sathans pleasure and remaining without stability haue their states like Reubens Gen. 49. vnstable as water and are themselues like water runne out and spilt vpon the earth vnpossible to be gathered vp or at best vnprofitable for any necessary vse in the house of God who mocke at others miseries without commiseration take aduantage at others calamity to oppresse them vse their power wit wealth to worke their iniurious wills in others wants and weaknesse who are so farre from furthering in that they put the blinde out of his way lay snares to entrap the ignorant insult ouer the impotent and are faithlesse in what is committed to them whose pride selfe-conceit and arrogancy stop the passage and damme vp the streame of mutuall comfort and conference who embrace no opinion though most true saue their owne though most false who admit of no alteration in things wherein change is commendable preferring their owne censure before the grauest sentence their owne disgrace in recanting before Gods glorie his Churches good their owne eternall quiet in confessing and disclaiming what was either vnfit to bee done or thought Prou. 31. wilfully forsaking their owne mercie who with the Salamander loue to liue in though they might auoid the fire of contention and contradiction renting the Commonwealth with seditions and the Church with schismes thinking suits in law to bee the surest course to keepe what their soules assure them is anothers right and the wisest way still to hold what their conscience tels them is not truth whose ingratitude forgets anothers goodnesse lust respects not anothers interest and care is to laugh though other weepe selfe pleasing and profit making all fish that comes to net All these are as farre from Gods feare as they are neere to these faults and as much as they are haunted with these hellish Hags so little are they frequented with those happinesses which accompany the feare of God For well may I say with the Prophet Dauid Psal 36.1 The transgression of the wicked man saith within my heart that there is no feare of God before his eyes My conscience tels me that sinne and impiety perswade the vngodly and vnrighteous person that there is no God of whom he should be afraid And what is the cause of all impiety toward God iniquity towards man Is it not the want of this feare The Prophet there affirmes it For thence is it that he flattereth himselfe in his owne eies vntill his iniquity be found to be hatefull Thence is it that the words of his mouth are iniquity and deceit and himselfe hath left off to be wise and to doe good Thence is it that He deuiseth mischiefe vpon his bed setteth himselfe in a way that is not good and abhorreth not euill Rom. 3.10 And the Apostle Paul hauing from the same Prophet affirmed that None is righteous no not one proueth it by their inward defects they had no vnderstanding by their outward failings in the generall course of their life They did not seeke after God they are all gone out of the way in the particular members of their bodies their throats are an open sepulcher their tongues deceitfull poysonous and bitter and their feet are swift to shed bloud and then sheweth the iust recompence of that their vnrighteousnesse that calamity and misery is in their waies as attending on them in all their pathes and lastly makes knowne the cause of all these their wants wickednesse and woe to be this that there is no feare of God before their eies Let vs then worke out our saluation with feare and trembling Phil. 2.12 For it is the feare of God which bridleth the fury of men and interesteth men deepely in the fauour of God Gen. 31.29.42 Psal 147.11.34.103.12 13 14. seeing the eies of the Lord are ouer them his mercy towards thē is as great as the heauen is aboue the earth in height and his louing kindnesse is for euer and euer vpon them that feare him Oh let vs ponder the purenesse of his iustice and the greatnesse of his iudgements that wee may attaine to a reuerence of his name aswell as a loue of his Maiestie in the meditation of his mercy Yet let not these two bee seuered for is he mercifully iust and iustly mercifull mixeth he clemencie with seuerity and is not iustice in him separated from mercie Man must then render vnto him a fearing loue and a louing feare for what God hath ioyned together let no man put asunder Now the fearing and louing of the Lord are linked together by their 1. Commander 2. Causes 3. Companions 4. Subiects 5. Acts. 6. Effects 7. Opposites 8. Conditions By their Commander for