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
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
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
that it is out of a certaine feare and an assured expectation that he shall be made partaker of greater torment which without ease or remedy he is euer after to endure And if the waters when they are dammed swell the higher and the putrified tumor not launched paine the sorer how shall not he now fretting then euen eat himselfe in fury when all occasion by which and subiects saue his owne vassals whereupon to worke his malice shall be fully remoued and his powerfull rage and raging power finally restrained And the rather because hee shall still retaine a desire to cast dust vpon the beauty of Gods glory and hinder if then it were possible the felicity of the blessed Angels euer happy Saints of whom euery Alleluiah which they sing vnto the Almighty being as so many stinging Scorpions to his malicious minde Thus farre then God is gracious vnto them in that though they be deliuered into chaines of darknesse 2. Pet. 2.4 Iud. 9. where cannot want horror yet they are as yet only reserued vnto iudgement which hereafter is to passe both against and vpon them Oh the loue goodnesse and bounty of God for height as Iacobs Ladder it stretcheth to the Heauens for bredth as the Curtaine it couereth all Nations for length it extendeth to all times for depth it pierceth the darksome dennes of the damned soules and infernall spirits So as it is shadowed in the creatures cleerely shewed in the sacred Scriptures by his workes of both mercy and iustice manifested in reason confirmed by all must bee confessed that God is mercifully iust and iustly mercifull and though his mercy be enlarged his Iustice is not lessened and though his Iustice be inflicted yet his mercy is extended Oh that we were such Eagles as that the eyes of our minds could so gaze at this Sunne that bathing our selues in the water of Gods sacred Fountaine our old corruption might be shaken off and we so renued in the strength of our created condition that the meditation of his mercy and iustice so indifferently seated in him the consideration of his seuerity and clemency so vnpartially executed by him might alwaies sit at the helme of our hearts hoise the sailes of our affections and be the Pilot of our practises in respect of him our selues and others then should wee in respect of him not onely in our affections saile with a faire gale of fearing loue and surrender to him his right of our louing feare espying the Ensignes of his Iustice but also in our actions his clemency would cherish alacrity and his seuerity inflame our sincerity For our affections as the nobler metals cast into the Furnace are turned into the colour and participate of the heat of fire so the heart of man fixed vpon Gods mercy by meditation should be fired with the loue of his Maiesty hauing an eye to his due our duty and the dignity of it His due it is as he is God louely in himselfe louing towards vs. Louely in himselfe and therefore well said Bernard Tract de dilig Deo Causa diligendi Deam Deus est sufficient cause of louing the Lord is the consideration that he is God For whatsoeuer is desirable that he is Doth power is the Adamant iron draw our affections to it He is King of Kings the Lord of Lords a God of Omnipotency Does that which is auncienta lure our hearts to delight in it He is the auncient of daies a God of greatest antiquitie Doth knowledge keepe the minde in admiration of it He vnderstandeth our thoughts long before neither is any thing hid vnto him a God of omnisciency He is the God of vnity which is the honour of brethren the God of constancy the crowne of friendship the God of wisdome the glory of man He is a shade to the weary a shelter to the wronged a treasury to the needy Hee is truth which is so much commended He is light in which we are so much delighted He is life which of all things is so much desired If honour the aime of the ambitious if riches the desire of the couetous if fame the hope of the vaine-glorious if excellency absolute perfection endlesse felicity or any other thing which soules would wish to be partakers of may glue our hearts vnto them then the Lord For all things that are good are in him and deriued from him who is goodnesse it selfe to be loued because in himselfe he is so louely and so louing towards vs louing vs freely fully firmely For before we loued him 1 Iohn 4.19 he loued vs first the dew of his graces fell first vpon our fruitlesse soules the beames of his bounty reflected first vpon our vnsanctified hearts the light of his countenance shone first vpon our darkened vnderstandings our affections were first warmed with the fire of his loue our desires first kindled with the blast of his spirit our dead members first reuiued with the hand of his power before we conceiued affected acted any thing which was heauenly Till the furrowes of our hearts were sowen with the seed of his blessings nothing but weeds there appeared till we as trees were transplanted into the soyle of his Church nothing but bitter fruits were there to be gathered till wee as plants were inoculated into Christ the true Vine nothing but sowre grapes could there be tasted His loue cast salt into our waters and made them sweet put clay vpon our eies and made them see then then not before we watered the tender sprigs in his orchard and perceiued the sweetnesse of his fauour and so louing vs first he loued vs freely Freely when we would not when we could not loue him when we would not for when we were filled with malice swelled with enmity opposite to all entertainment of Amitie then did he shadow vs with the wings of his fauor shelter vs in the harbor of his goodnesse hide vs vnder the helmet of his protection when vve sought his infamy then wrought he our glory when we endeuored his hurt he deuised our helpe when wee actuated his death he redeemed our life when our enmity fled neglected resisted then his kindnesse followed called perswaded nay when we were enemies we were reconciled to God by the death of his Sonne Rom. 5.10 when we would not he loued vs freely no lesse when we could not in respect of our degeneration generation For our degeneration it was so great as there was nothing gratious in vs such was the wound which Sathan by sinne had giuen vs that wee not onely lay polluted in our owne bloud Ezech. 16.6 but the vitall spirits of our spirituall life were so let out that wee were dead in trespasses and sinnes Ephes 2.5 hauing hearts but no hearts to loue him hauing soules but no soules to long for him hauing bodies but no bodies to worship him our soules and bodies as farre from purposing any spirituall worshipping as dead men are from performing any
strange affectioned wife or friend who can bee well content the one to maintaine her husbands credit the other his friends estimation and both embrace his profitable counsels and performe his pleasure because either their owne dignity and good is continued or distaste and disquiet preuented but can least endure that childe in whom appeares most the fathers image or that friend who is most respected and therefore that soule whose loue is wholly fixed vpon the Lord will loue his Church which is his vineyard planted by his owne right hand garded by his Angels guided by his wisdome the flourishing whereof he greatly affecteth and they who loue him are delighted in it whether ioyntly or seuerally considered In euery particular member of it loue wee the graces that appeare in them loue we them for the graces which are signes and testimonies of Gods fauour towards them We can haue no better testimony no better token of our loue to God no surer marke of our saluation for if we loue him who by his eternall spirit did beget them to be heires of glory 1 John 3.14 we cannot but loue them who are begotten and are children of grace a signe not to bee neglected for hereby wee know that we are translated from death to life because we loue the brethren 5.13 Is thy affection rather lessened then encreased to a Christian because he is a Christian Matth. 10. Doth his loue to the word his delight in good workes his distaste of wickednesse imbitter thy minde against him Can he loue the father who loathes the dutifulnesse of the sonne or honour the Soueraigne who harbours dislike of the subiects loyaltie Christ will proclaime against them howsoeuer they soothe now themselues at that great day in that they loued not his little ones Mat. 10.42 they had no delight in him For the Church ioyntly is it ioy to thy soule to heare improue the prosperity of it to perceiue and procure the propagation of the Gospell in it And dost thou with Paul in the midst of thy bonds and imprisonments for ioy forget the sorrowes of thy afflictions at the report of Christ and his Gospels proceeding then art thou with the Lord alike affectioned Contrarily art thou with Nehemiah for thy outward state without all cause of sorrowing liuing in soft rayment and faring deliciously in Artaxerxes Court yet art in countenance sad art thou not sicke yet weepes and mournes when thou hearest of the distresse of Ierusalem or with Vriah wilt thou lodge with the kings seruants and not goe downe to thine owne house because the Arke of the Lord is in hazard Art thou strooke as the wife of Phinees with sorrow with a deadly sorrow hearing the glory to bee departed from Israel Dost thou in a word Preferre Ierusalem to thy chiefest ioy The Lord will not forget thy loue when he will neglect those who are so glued to the profits and pleasures of this life that so they may haue the flesh-pots of Aegypt and the plenty of Sodome care not which way Religion goeth harken lesse to the well-fare of the Church then to those things which are done in a strange Land They solemnise the feasts of Bacchus as the greatest godhead present their offrings and enrich the Altar of Aesculapius as a Diety They honour Pluto as a diuine power and so they may liue in any aire can turne to any Religion neither meditating on Gods mercy which would moue a desire in them to delight in and be affected with what he loueth nor pondering his Iustice which would beget a feare of his Maiesty as it did the Prophet Dauid as of himselfe he testifieth My flesh trembleth for feare of thee Psal 119.120 and I am afraid of thy iudgements Doth Dauid deepely interested in the Lords euerlalasting loue by Couenant neuer to bee cancelled tremble and are we loded with sinne lulled in the Cradle of stupidity Is he a man after Gods owne heart afraid of his iudgements and are not we branded with impiety abashed at the contemplation and sight of his Iustice Oh feare the Lord all yee his Saints for your soules obseruing Iustice become the banquetting house of the blessed Trinity Get the feare of the Lord it is a faithfull Porter Your soules are either already sicke or subiect to diseases seeke for the feare of the Lord it is a skilfull Physician Your soules are as Ships in danger to be tossed in tempestuous seas be fastned to the feare of the Lord it is an assured Anchor Haue you entertained disloyall thoughts or attempted any rebellious enterprise and are afraid to approach the Throne of grace to pleade your pardon Call for the feare of God it is a powerfull Aduocate Are you trauelling in the Wildernesse of this world replenished with many by-paths doubtfull which way to take Take for your companion the feare of the Lord it is a faithfull Counsellour Are you enuironed in the midst of many enemies guard you with the feare of the Lord it is a carefull Centinell Haue you entred the danger of the battell fight vnder the banner of the feare of the Lord it is a couragious Captaine It is a faithfull Porter not admitting any rebellious suggestion nor though entertaining vnawares suffring to abide any heauen-distasting motion in the soule the Lords Palace for if Ioseph be tempted this either diuerts the attempt repels the assault and makes him cry out How can I do this and offend my God Gen. 33.9 or else subuerts the plot and expels the act rather leauing the loosenesse of the thoughts then loading the conscience with the weight of sinne rather enduring the losse of a ragged motion then to defile the mansion of a heauenly mind yet sets open wide open the doore of the heart to euery guest wherein the Lord delighteth kindly entertaining euery grace which hee affecteth cheerefully welcomming euery good thing the presence whereof he desireth Is mercy and compassion more pleasing then sacrifice Hos 6.6 Neb. 5.1.5 Iob. 6.14 The feare of the Lord first inuites it 2. Chron. 19.9 Is singlenesse of heart the delight of God the desire of man The feare of God admits it Psal 187.11 Is waiting vpon the Lords mercy and depending on his pleasure expected by him respected of him The feare of the Lord brings it in his hand to the banquet By him who feareth the Lord Col. 3.22 Obedience is as readily saluted as the sun-shine day after showers in the time of Haruest Repentance as louingly embraced as the prodigall Sonne by the commiserating father Pro. 1.7 Psal 112.1 Instructions as ioyfully receiued as Christ by Zacheus Thus is it a faithfull Porter It is no lesse a skilfull Physician Eeclus 1.26 either purging corrupt humors and restoring health or preuenting sicknesse and preseruing life It purgeth corruption not suffring sinne to nestle it selfe in the soule or iniquity to lodge as a guest in the heart but speaking to it as the Lord
whereupon the Prophet Dauid perswadeth all the earth and all that dwell in the world to feare him Extraordinary acts imprint in men a reuerent awe to the Agent what our eare heareth our eye obserueth our iudgement apprehendeth to bee spoken seene or done and was not cast in our mould not portraied in our proportion not comprehensible in our iudgements leaueth in the heart a seale of an admiring reuerence and reuerent admiration Ieremy who with Iohn Baptist participated of the same manner of calling to their seuerall functions in contemplation of the Lords great power with whom none is to be compared seemes to bee peremptory and concludeth with a none-excepting-question-answering admiration Jer. 10.7 Who would not feare thee O King of nations Why did you Exod. 14.31 yee people of Israel yeeld such reuerence vnto the Lord testifie such feare of his name manifest such a we in his Worship Oh you that now liue would yee know the ground and cause of our fearing him The Mountaines which did hinder our passage were cast downe by the Lords power the Vallies which threatned our contempt were filled vp by his working the mighty men in Aegypt were discouraged and the meane ones were afraid by his might his power turned their waters into bloud so as they wanted to quench their thirst his power brought Frogs ouer all their land euen into their Kings houses odious to their choisest sights his power turned dust to Lice abhorred of their daintiest touch his power corrupted the earth with swarmes of Flies offen siue to their sweetest smels his power sent a murraine amongst their cattel so as prouision was hindred his power by casting vp ashes brought scabs vpon all their skinnes so as their beauty was spoiled by his power the Heauens opened their windowes and sent forth haile and fire mingled together haile of the nature to quench fire and fire of the nature to dry vp haile so as whosoeuer was in the fields felt but neuer reported the violence of them his power brought Grashoppers so as their Fruit was deuoured his power brought darknesse so as the comfort of seeing conferring associating one with another was denied his power depriued of life their first borne Gen. 49.3 their might the beginning of their strength the excellency of their dignity the excellency of their power the hope of their succession the comfort of their yeeres and the staffe of their age so as they became like water spilt vpon the earth as vnprofitable for any vse as it is without expectation of being gathered his power diuided their waters set vs free and put them in fetters so as they could not passe stopped their breath and brought their confusion These seized O yee sonnes of men vpon our soules filled our apprehensions with admiration of that great God which hath so confounded their counsels ouerthrowne their deuices and preuailed against their power who did resist his will and plot our woe hinder his Word and determine our ruine that wee cannot but feare him Tell me O Pharaoh what hath thy greatnesse got thee Greatnesse without godlinesse is become thy griefe in what hath thy sorcery preuailed for thee it could neither salue thy sore nor procure thy succour what hath thy wisdome produced to thee it could neither warne thee nor warrant thee against these plagues what goodnesse haue thy gods granted they could neither prouide for thy good nor preuaile against his greatnesse whose most contemptible creatures haue beene his mighty army to subdue thy might Him will I feare whose hand thou hast felt him will I reuerence whose power hath curbed thy peruersnesse Can I consider the counsell of the wise by him turned to folly the strength of the potent by him turned to impotency the malice of the enuious turned to their owne mischiefe and not feare him Oh the power of his feare With it my soule is rauished through it my heart is enlarged by it my affections are inflamed with a desire of and a delight in it When I suruey his rare vnexpected vnthought of preseruation of those that feare him and confusion of those that are disobedient to him let the waters cease to drowne the fire to burne winds to blow seas to boile earth their solidity Heauens their glory sooner than I to forget or cease to feare him for what Dauid feares not seeing Vzzah strucke to death 2. Sam. 6.9 for comming vpon what colour soeuer without the limits of his owne calling my flesh trembleth for feare of thee and I am afraid of thy Iudgements which worke feare of thee in the heart of the very Heathen The people whom the King of Ashur after he had caried away the Israelites placed in Samaria 2. King 17.24 25 26 27. were slaine by Lions and the superstitious policy of his Princes would prouide a remedy and send of the Priests to worship God in their owne fashion according to former custome of that Nation who being now a commixed people ver 33 34. performed a diuided seruice and are said to feare God and yet not to feare him It was rotten at the core faulty at the heart they feared him as a negligent seruant doth his master to auoid displeasure not as an obedient sonne his father to discharge his duty we must not feare as a Slaue doth a Tyrant in dread of his law but as a faithful subiect doth a fauourable Soueraigne out of loue That is the feare of the Reprobate which in time of extremity driues them from him and causeth them to murmure when they are afflicted This the feare of his children which in time of misery drawes them to him and causeth them to magnifie him when they are corrected Whence it is sometimes taken for his whole worship and may thus bee discerned by the effects it worketh whether we consider God our selues or others In respect of God finde me prayer patience piety praise and you cannot faile of his feare Where true feare hath taken sure possession there is feruent frequent prayer as Eliphaz the Temanite truly affirmed how vnaptly soeuer he applide it to Iob Surely saith he thou hast cast off feare Iob. 15.4 and restrainest prayer before God Note how confidently he doth affirme it his heart his affection his reason his soule and spirit were so possessed with the truth of this that there is no restraining of praier where the feare of God is that hee takes them to be inseparable and iustly for feare being the beginning of wisdome Prou. 9.10 foreseeth the danger and preuenteth it by prayer presents a blessing and procures it by prayer reuealeth Gods pleasure and obtaineth ability to obey it by prayer There is no good which is not truly disciphered no euill which is not liuely delineated by feare the one whereof is obtained and the other auoyded only by prayer Be it that hee deferreth to grant the suites we make conferreth not his blessings which we neede or withdraweth not his hand which
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
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